THE DIGNITY of God's children. OR AN EXPOSITION OF 1. JOHN 3. 1. 2. 3. Plentifully showing the comfortable, happy, and most blessed state of all God's children, and also on the contrary, the base, fearful, and most woeful condition of all other that are not the children of God. PROV. 12. 26. The righteous is more excellent than his neighbour: but the way of the wicked will deceive them. JOHN 1. 12. 13. As many as received him, to them he gave prerogative to be the sons of God: even to them that believe in his name, Which are borne not of blood, nor of the will of flesh, nor of the will of man; but of God. LONDON Printed by Thomas Haveland, for Thomas Man, and are to be sold at his shop in Paternoster Row, at the sign of the Talbot. 1610. TO THE NOBILITY AND GENTRY OF GREAT BRITAIN, Grace and Peace. RIGHT Honourable, and right Worshipful, to you all, and to every one of you, am I bold to present and dedicate this my treatise of the dignity of God's children, not so much searing the same to be offensive to any of you, either by the meanness & obscurity of my person, or by the plain and homely manner of writing thereof, as hoping it will be acceptable to you all, for the argument and subject matter therein handled. For to whom more fitly appertaineth the dedication of a treatise of the dignity of the sons of the Psal. 29. 1. Almighty in heaven, then to those who are called the sons of the mighty in earth? Although also it behoveth all, well to consider and to make good use of the whole treatise, yet the same especially belongeth to all that are of highest honour and dignity in the world. For to whomsoever much is given, of Luk. 12. 48. him shall be much required. And the more eminent that any are in place, the more excellent ought the same to show themselves in grace. Our dread Sovereign writing to his most princely Son, by many golden sentences teacheth, that as any 1. 〈◊〉 pag. 4. in dignity be erected above other, so they ought in thankfulness towards God (that hath advanced them) go as far beyond all other: and that the highness of any dignity doth not diminish, but rather much increase the faults of such as are in such dignity. The same also is grounded upon the commandment of the Sovereign of all sovereigns, even of the mighty God and Lord of heaven and earth touching a greater sacrifice for the ruler of the people offending of ignorance, then for a private person in like manner transgressing. 〈◊〉 4. 22. ●. ●7. Is not the same much more to be said of the ruler of the people that offendeth of knowledge? As in these respects I was the bolder to dedicate these my labours to your Honours and Worships, so not fearing any imputation of presumption, I thought it more fit to dedicat the same to you all generally, then to any one, or to some few particularly, that so none might think himself excluded, and that every one might accept them as dedicated to himself, and so vouchsafe to read them the more diligently, and to make the better use of them, according to his place. The rather also did I take encouragement so to do, that ye especially might by these my labours the more clearly see, that without this dignity in this treatise set forth, and the right use of the same, all nobility, honour, and dignity in this world is of no value, of no price, of no account. As age is a crown of glory, being found in the way of righteousness, Prov. 16. 31. and no otherwise; so may it be said of nobility, and of all other dignities of the world. The description of the sons of Nobles by eating in time for strength, and not for drunkenness: (this sobriety in eating and drinking for Eccles. 10. 17. the rareness of it in great persons of the world, being synecdochically put for all virtues) This description (I say) of the sons of nobles, doth plainly teach them only to be truly worthy of the said honourable title, which by the foresaid virtue and all other accompanying the same, do show themselves to be the children of God. Doth not the same Solomon also say without exception of any degree in the world, that the righteous is more Prov. 12. 26. excellent than his neighbour? Elsewhere also he preferreth (not a great name, but) a good name above great riches, and Prov. 22. 1. Ecces. 7. 3. before precious ointment: both which commonly are apurtenances and ornaments of nobility, and other worldly dignity. What is a good name, but such a name as is gotten by doing of those things, which belong to the children of God? The former point is further evident by divers reasons. For all honour and dignity according to this world, is only in this world. But the dignity of being the sennes of the most High, is also in heaven. For ye shall afterward see in the treatise, that the children of God do sit with Christ jesus in the heavenly places, even while they are here in the earth. All worldly honours and dignities do end with this life. For as in the resurrection, men shall neither marry wives, nor women shall be given in marriage; so then Mat. 22. 30. there shall be neither Gentlemen, nor Esquires, nor Knights, nor Barons, nor any such degree of men, but all shall be as one in Christ jesus. But the dignity of the children of God after this life is enlarged, and in the resurrection shall be made greater than it was. Even then (I say) shall the dignity of adoption be increased, when all worldly dignity shall be utterly ceased. As men are noble, honourable, or worshipful in this world, they are but in favour with men; but as they be the children of God, they are in grace with God himself. Worldly dignity doth but give access to worldly Princes: but the dignity of adoption, hath access (with assurance of prevailing) to the throne of him that is Lord of heaven, and earth. As here men are Dukes, Marquesses, Earls, viscounts, Barons, etc. they have but men to attend upon them: but the treatise following will show, that as any be the children of God, the glorious Angels of heaven do wait upon them, and continually guard them for their safety, and further good. As here men be in great place, they have but earthly inheritances, whereof they or theirs may be dispossessed and clean disinherited: But as they be the children of God, they have an inheritance in heaven, far passing all the kingdoms of the world, and the which all the power of hell shall never take away. Many other the like prerogatives shall ye find in this treatise, of the children of the Almighty in heaven, far excelling the honours of the sons of the mighty in earth: Of the which prerogatives I do here give you but this taste, thereby the more to quicken your appetite, and the better to encourage you to vouchsafe the reading of those more largely handled, and of many other contained in the treatise itself. Pleaseth it your Honours and worships further to see the former point in the glass of a few examples? Behold then (I beseech you) Moses, joshua, Othniel, Ehud, Deborah, Gideon, I phtah, Samson, and all the other good judges of Israel, before the kingdom of Israel established. For were they so honourable by being kings fellows, and having kingly authority, as they were by doing those things which testified their adoption? Behold David and Solomon, (two mighty kings of all Israel) with Asa, jehoshaphat, Hezekiah, and josiah, all good Kings of juda. For were these so honourable by being great and mighty princes, as they were by being the children of God? Behold Ester, Mordecai, Shadrach, Meshach, Abednego, and Daniel. For were they so honourable, the one by being a Queen, and the wife of a most mighty monarch, that had 127. provinces under him, the other by being in great grace & favour with the like mighty monarches; as they were by showing themselves the children of God? Yea, behold Cyrus, Artashasht, Darius and Ahasbuerosh, all heathen Emperors. For were they so honourable by being such Emperors (though some of them had 127. pro. vinces under their government) as they were by doing some things for the Church and people of God, whereby they did only resemble God's children, and were not so indeed? May not the like be said of jehu King of Israel? For was he so honourable by being King of Israel, extraordinarily anointed so to be by the appointment of God; as he was by his zeal (though only temporary) against Baal, and his Priests and servants? Behold further joseph of Arimathea, and Nicodemus. For were they so honourable, in that the one was a rich man, and an honerable Mat. 27. 17. Mark. 15. 45. joh. 3. 1. & 10. counsellor; and the other a great Pharisee, a ruler of the jews, and a teacher in Israel; as they were, in that the one went to Pilate, and begged the body of jesus, and the other joined with him in the honourable burial thereof? Behold the Eunuch of Ethtopia. For was he so honourable, Act● 8. 27. by being the Queen of the Ethiopians chief governor and her Lord treasurer, as he was by coming out of his own country (a long, a chargeable, and a dangerous journey) to worship the Lord at jerusalem: by reading the scriptures as he road in his chariot; (whereas such great men for the most part spend such times in vain sports, or in some idle discourses) and by his meek acknowledgement of his ignorance of the Scripture which he did read: by his courteous speech to Philip (a poor traveling footman, never before nor after seen of him) and by his like kind taking him up into his chariot to himself to be further instructed by him, and by his humble submitting himself to be examined of his faith, and to be baptised of him? The like may be said of many Christian Emperors, Constantine and other: of our late most noble King Edward the sixth; and of our more late Queen (Elizabeth) of most happy and blessed memory. To produce the examples of any Princes or nobles living, would not (perhaps) be so well approved, as suspected of flattery, or some other sinister meaning. What now (right Honourable and right Worshipful) shall I say more? As Noah said, God persuade japhet that he may dwell in the tents of Shem; so say I: If any of G●●es. 9 27. you, to whom I do in all humility present and dedicate these my labours, have not yet received the spirit of adoption, God persuade such to dwell in the tents of his such children, as whose dignity I do in this treatise lay forth: as likewise, to think it a woe unto them to vemaine in Meshech, and to dwell in the tents of Kedar. Psal. 120 5. The same God also of power, majesty, and glory, who hath the hearts of all Kings, and Nobles, and of all other great persons in his hand as the rivers of waters, to turn the same whither it pleaseth him; even this God, that Father of our Lord jesus Christ, so incline all your hearts, Prov. ●1. 1. both to consider of the reasons whereby the dignity of his children is here declared, and also to apply the uses of the doctrine thereof to yourselves, according to your several states and places in this world, that as some of you do sometimes here in earth sit in Parliament with our most gracious Sovereign King JAMES: so ye may all at the last sit with Christ jesus in heaven, even in his throne, as himself sitteth Rev. 3. 21. in the throne of his Father: and that for ever and ever. Much Totham in Essex: April 16. 16 10. Your Honours, and Worships, Most humble in the Lord to be commanded, THOMAS STOUGHTON. To the inhabitants of those places, where at any time, especially last of all, I have had a settled ministery. AS in this treatise I speak generally to every Christian reader, so now my dear brethren in the Lord, that have sometimes heard me preach these things which now I have printed, let me more particularly entreat you to vouchsafe the buying and reading of them, because in the printing of them I have had a special respect unto your good. I am not able to beslow upon every one of you one of these books, of as small price as they be. The most of you do know, how truly I amy say with Naomi, I was full, but the Lord hath made me empty: and the Almighty hath brought me unto adversity. Ruth. 1. 21. even in my latter age requiring most comfort. I suppose also, that my willing mind for a greater kindness is not doubted of by you, if my ability were according. If I were as I have been, yet were it easier for the least of many of you to buy one, then for me to give many. I shall not need to tell you for further persuasion in this behalf, that the fruit of well and advised reading this Treatise will abundantly recompense your cost. Ye have not so learned Christ, (in whom all of us have our adoption) as so lightly to esteem a treatise setting forth the excellency of the said adoption: neither (I am sure) have ye forgotten that Esau is pronounced a profane person, for making more account of one portion of meat (even in his extremity of hunger) then of his birthright, (Heb. 12. 17.) a pledge and a kind of Sacrament of this adoption. For me also, first to gather all these things together, then to write, afterwards to correct them, and last of all to write them again for the press, is much more than for to lay out a little money, and to spend a few hours in reading of them. In your love therefore towards me, accept them as a testimony of my unseined love towards you, and of my like desire of your welfare in the Lord. Such of you as are best able I desire to buy and to read them, and having read them themselves, than also to lend them to other that cannot buy them. Let all that read them, make use also of them, as their several occasions shall require. What more my beloved brethren shall I say unto you? Even this, that because ye have been long hearers of the word, the preaching whereof is the means both to begin your regeneration, and also to increase your sanctification, therefore remember how ye have received and heard, and that also ye do hold fast Revel. 3. 3. Yea, that with all your might ye keep that which ye have, that no man take away your crown, verse 11. Are not these the latter times wherein the spirit long since did speak evidently that some should departed from the faith, and give heed to the spirits of errors, and to doctrines of devils? 1. Tim. 4. 1. Are they not the last days, & perilous times, wherein men should be lovers of themselves, covetous, boasters, proud, cursed speakers, etc. fierce also, no lovers at all of them which are good, traitors (or treacherous) heady, high minded lovers of pleasures more than lovers of God: having a show of godliness, but (in truth) denying the power thereof? 2. Tim. 3. 1. etc. Have ye not therefore the more need, diligently to take heed to the things which ye have heard, lest at any time ye run out (Heb. 2. 1.) and leak as riven vessels use to do? and lest (also) at any time there be in any of you an evil, and an unbelieving heart, to departed away from the living God; and further to exhort one another daily, whiles it is called to day, and whiles ye enjoy the light of the gospel, that none of you be hardened through the deceitfulness of sin? Heb. 3. 12. etc. Yea, that also ye watch one over another (even as every Pastor ought to do over his flock) that no man fall away from the grace of God? etc. Heb. 12. 15. Verily beloved ye ought thus to do, and the times do require it at your hands. Take heed therefore that in these days wherein the love of many waxeth cold, and all iniquity is increased, no man deceive you: Mat. 24. 4. 12. Look to yourselves, that we lose not the things which we have done, but that we may all receive a full reward: 2. john. 8. Be steadfast and unremovable (not decaying, but) abounding always in the work of the Lord: knowing that your labour shall not be in vain in the Lord: 1. Cor. 15. 58. And because ye have not only been hearers of the word, neither such only as have learned somewhat out of the same, but have also made profession of the hope belonging to adoption, therefore against all forces and persuasions to the contrary, keep the said profession of your hope, without wavering, considering one another (and whetting one another as iron whetteth iron: Pro. 27. 17.) to love and to good works (Heb. 10. 23. 24.) both towards God, and also towards men, that so ye may flourish as palm 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 fat, and flourishing. Psal. 92. 12. Yea, that your love, and services, and faith, and patience, and works may be more at the last, then at the first. Revel. 2. 19 Shall I here conclude my speech unto 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 up in the bundle of life (as Abigail speaketh to David, 1. Sam. 25. 29.) and sticks that are bound, continuing so bound cannot be easily broken, but the bond whereby they are bound being cut in sunder, a child may break them one by one: Because also they be as it were burning coals; (even coals of the Lords altar) and coals lying together do keep their heat, but being raked out, and scattered upon the hearth, they are soon quenched and do die: therefore the more excellent by this Treatise ye shall see, the state and condition of the children of God to be, the more sirive (I beseech you) to keep communion with them, and forsake not the fellowship that ye have with them, as the manner of some was, even in the golden age, and flourishing time of the Apostles. Heb. 10. 25. Let no man dare to account that ministry Antichristian, which God the father hath used, and jesus 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 have begotten again yourselves and other, and daily so to do; by the ministry of the Church of England, so ye must acknowledge the means to have been and daily to bec no other, than the word of truth. It is no more possible for any to be begotten again by any word of error, than it is to have 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 milk of that word of truth be sucked out of the breasts and paps of an harlot? Or can the same word of truth be publicly preached and maintained, with as public a disclaiming and renouncing of all things contrary thereunto, in a false and an adulterous Church? As the Church of God is the pillar of truth, 1. Tim. 3. 15. so whatsoever company is the pillar of truth, and doth publicly preach and maintain, and uphold the truth, that also is to be acknowledged the Church of God. If some one man, or divers particular persons do preach some errors in such a Church: yea and be suffered so to do, either by the negligence, or by want of knowledge of them, yet this doth no more nullify such a Church, and make it to be no Church, than the suffering of the woman jezebel (which called herself a Prophetess) to deceive Christ's servants, to make them commit fornication, and to eat meat sacrificed to Idols, Revel. 2. 20. did nullify the Church of Thyatira, and make it to be no Church. But to return to that from which I have a little digressed: as it cannot be denied to be the word of truth, whereby men have been and daily are begotten again amongst us: neither that can be denied to be the Church of God, where the said word is preached, and publicly, even by public authority maintained, with as public a renouncing of all errors, and foreign Canons contrary to the said word of truth: as these things cannot be denied; so also must such ministers as do so preach that word of truth, that thereby men are begotten again unto God, be acknowledged to be the ministers of God, and sent by God. For doth not the Apostle join all these together, calling upon God, believing, 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 truly call upon God which doth not believe: none can believe which doth not hear: none can hear which have no preachers: none can preach except they be sent? and that consequently whosoever do so preach, that men thereby are brought truly to call upon God, and truly to believe 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 ministry to the Corinthians: even by the success and efficacy of his preaching amongst them, against such as denied his Apostleship, as many in these days do altogether deny all the ministery of the Church of England? Am I not (saith he) an Apostle? etc. Are not ye my work in the Lord? If I be not an Apostle unto other, doubtless I am unto you: for ye are the seal of my Apostleship in the Lord. 1. Cor. 9 1. 2. And again: Need we, as some other, epistles of recommendations unto you: or of recommendation from you? ye are our epistle written in our hearts: which is understood and read of all men, in that ye are manifest to be the epistle of Christ, ministered by us, and written, not with ink, but with the spirit of the living God: not in tables of stone, but in fleshly tables of the heart. 2. Cor. 3. 1. 2. 3. What mean all these words? Even this, that such had been the success of the ministery of the Apostle amongst the Corinthians, that both himself had good assurance in his own heart of his calling unto them, and that other also might thereby evidently perceive and understand as much. Doth not our Saviour prove his sending as a Messiah, and to be a Messiah, by the works which he did? The works that I do bear witness of me, that the father hath sent me? john. 5. 39 As his works beseeming a Messiah, and in the power of none, but of the Messiah, proved him to be the Messiah, so do not also the works of ministers of the gospel, and proper only to such as are sent from God, prove men to be such ministers? Doubtless (saith he, that being borne blind had his sight given him by Christ) this is a marvelous thing, that ye know not whence he is, and yet he hath opened mine eyes: john. 9 30. And again, If this man were not of God, he could have done nothing: verse 33. May it not in like manner, (and much more) be said of the ministers of the Church of England, to all them that make question of their calling, Doubtless this is a marvelous thing, that ye know not whence they be, (or deny them from whence they are) and yet they open the eyes of the minds of many: Yea, even of them that do make such question of their calling, and do peremptorily deny them to be of God, as those wicked jews, to whom that poor man so spoke, denied Christ to be of God. If such ministers were not of God, they could have done nothing in the lightning men's eyes of their understanding, to know what the hope is of his calling, and what be the riches of his glorious inheritance in the Saints, etc. Ephes. 1. 18. No man can make opposition to these things, but he must also oppose himself to the former scriptures. And if the former scriptures be for the justifying of the ministry of the Church of England, as thereby the word of truth is preached to the effectual begetting again of men unto God; no other Scriptures can be against it for the nullifying thereof: because the scriptures do all most sweetly agree together, without any contradiction of any one to any other. As therefore, when our Saviour seeing many of his disciples to go back, and to walk no more with him (that is, utterly to leave him) said unto the twelve, will ye also go away? Peter answered him, Master, to whom shall we go? thou hast the words of eternal life: john. 6. 66. 67. 68 so (my good brethren) though ye do see many to withdraw themselves from them that have preached the words of eternal life, and still do preach the same; and though ye also be earnestly solicited to do the like; yet determine in your hearts, and answer accordingly, To whom shall we go? these have the words of eternal life? The comparison objected by some, of children begotten to men as well by adultery and fornication, as by lawful marriage, thereby to insinuate, that as such children do not justify either adultery or fornication; so in like manner such Children, as before we have said to be begotten again unto God by the ministry of the Church of England, do not justify the said ministry; 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 seem to be that object the same. For in an adulterous generation, as there is a common work of God, so who seethe not also a plain work of nature? Yea, such a work of nature, as is in the very beasts themselves, in the procreation of other of their own kind? But the regeneration of Children unto God, is a work above all nature, only and wholly of God, yea of the free grace and abundant mercy of God, as afterward shall further appear. Furthermore, touching this comparison, it might as well have been objected against the former argument of the Apostle from the success of his preaching amongst the Corinthians, as it is now objected against us, reasoning in like manner from the efficacy and fruit of our ministry. Again, all children, either in adultery or infornication begotten and borne, in time of the Law, were forbidden to enter into the congregation of the Lord (that is, to be admitted to any public office) to the tenth generation: Deut. 2 3. 2. Dare any man say the like of such, as are begotten again unto God by the present ministery of the Church of England? Yea, dare any man deny any so begotten to have 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 unto God, by the ministry of any other? Herein (beloved) deceive not yourselves: Halt not with God, neither show yourselves unthankful unto him, by denying his rich mercy towards you in your regeneration. If ye have good testimony thereof to your own souls: If by the ministery of the Church of England ye have ever felt any true virtue of Christ's death to the mortifying of sin in you; and of his resurrection to the life of righteousness: If thereby ye have attained to that true and unfeigned love of the brethren, whereby ye know yourselves to be translated from death to life: and that already ye are of the truth, and hereafter shall before him assure your hearts: 1. joh. 3. 14. and 18. and 19 by which things also ye have felt unspeakable and incomprehensible joy and comfort; then minse not the matter, neither clip ye the Lord's goodness towards you, by saying, that indeed ye have by our ministery attained unto some knowledge, even to a verbal knowledge (so to my grief, I hear some to have scoffingly said;) but whether ye have received also the spirit of adoption, that ye cannot tell: yea, some of you do utterly deny. But alas, if ye have ever felt the things before spoken of, how ingrateful impiety, and how impious ingratitude is this against God? For what is this, but for the excuse of your wavering mind to lie of the holy ghost? And how much less sin is this lying of the holy Ghost, then that of Ananias and Sapphira of lying to the holy ghost. Acts. 5. 3. I may amplify this point, by that which is written in the law, against him that sinned against the Lord, in denying unto his neighbour that which was taken him to keep, or that which was put to him of trust: Levit. 6. 2. For if it be so great a sin against the Lord for a man to deny unto his neighbour that which was taken him to keep, or that which was put to him of trust, to be restored again to the owner, without any benefit to the keeper; oh then, how heinous a sin is it against the Lord, to deny the free gift of God himself, bestowed upon wretched man, never to be restored, but to continue to everlasting life? Concerning such as are already separated from amongst you, and do so continue, if they have made separation only in zeal which is not according to knowledge, without pride, disdain, and contempt against all other, such I wish, well and seriously to consider the words and counsel of the angel which found out Hagar being fled from her mistress Sara, for her hard dealing with her. For as the Angel first asked her whence she came, and whither she would go: and secondly upon her answer, that she fled from her dame Sara, commanded her to return to her dame, and to humble herself under her hands: Genes. 16. 7. so, and much more, let the separatists among you consider the more whence they came, and whither they are going: as also to make the more haste of returning and humbling themselves to them whom without sufficient cause they have for saken, because their regeneration (if they be regenerated) received amongst them, and wrought by some of them whom they have for saken, is a far greater benefit, than all that ever Hagar had had at the hands of her mistress Sara. Touching both the that are separated, and also that are not, I do jointly entreat them with judgement to consider, first the speedy growth of them that decline that way like to the gourd of jona: jona. 4. 6. not like to the grain of mustard seed, whereunto the kingdom of heaven is compared: Mat. 13. 31. which at the first being the least of all seeds, afterward groweth (not of the sudden, but) by degrees to be a great tree. For may not this make them to suspect their course to be rather according to nature, then according to grace? Is it not more easy to go down the hill, then up the hill? The rather may this sudden growth be suspected, because it is more without means in one day, or at least by small and simple means, only by private talking, etc. then before they did grow in grace and in the knowledge of our Lord jesus Christ, in many months. Great indeed was the sudden success of the sermon of Peter: Acts. 2. 41. and of the preaching of Paul to the keeper of the prison. Acts. 16. 33. But, alas, the extraordinary and strange means before mentioned in either place, do show not only the said sudden and great success to have been extraordinary, but also that the like extraordinary success requireth more extra ordinary means, then in these days we have warrant to expect. Secondly, let both sorts before mentioned further consider, the scoffing, gibing, and contemptuous spirit (I speak this with grief) of most of them that are separated, against all other, especially not inclining towards them: most of all against them that have done them most good, if ever they have at all tasted (in truth) how good the Lord is, 1. Pet. 2. 2. Is the spirit of God the spirit of scoffing, gibing, and contempt? No: but of sobriety, of gravity, of meekness, and of reverence, teaching them in whom it is, not to be high minded, but to make themselves (though of high place) equal to them of the lower sort: Rom. 12. 16. and in meekness of mind, to esteem other better than themselves. Philip. 2. 3. Lastly, let both sorts before spoken unto, further yet observe, the ignorance of many that are most prone to separation, in the things of greatest moment, and of most necessity; and also what little conscience they make of sactifying the Lords day, not only not spending the time of their absence from our asseblies in private exercises of religion at home, but also in walking up and down idly in the fields & woods, &c: and finally, how they neglect their callings, and misspend their time in running up and down to talk one with another of separation, and so waste that little stock which before through the good blessing of God they had gotten, whiles they did diligently follow their calling. In the largeness of my love towards you I could write much more largely of these points: But being loath to trouble other readers, and too long to delcine them from the treatise following, I do forbear. The Father of our Lord jesus Christ, of whom is named the whole family in heaven and in earth, grant to all you to whom now I do write, that ye may be strengthened by his spirit, in the inner man: Ephes. 3. 14. etc. and that none of you may ever fall away utterly from the grace of God. The same God also so print all good things in all your hearts, both which are in this whole book printed in paper, and also which ye do daily read in other good books, & which ye hear (or may hear) in the public preaching of the word, that neither the love of the world, nor any other power of hell may ever be able to raze them out: that so God may have the glory of them, and yourselves may enjoy the fruit; even righteousness, peace, joy and comfort in this life: and everlasting glory in the life to come. From Much Totham, April 20. 1610. Your most unfeigned, and faithful in the Lord, Thomas Stoughton. THE CONTENTS OF THE SEVERAL CHAPTERS OF THIS TREAtise of the Dignity of God's children: with a note of the Pages where they begin. CHAPTER. I. OF the special reason of writing this treatise: of the text of Scripture generally, whereupon the same is grounded: of the coherence of the said Scripture with the words going before: as also of the reason of them in respect of the words following. Of the logical analysis, or resolution of the said Scripture: and of the first particular word therein, in pag. 1. etc. CHAPTER. II. Containing observations of the sour next particular words in this text the ground of the whole treatise, viz. of the word, what, of the word, love: of the word, Father: and of the word hath given. pag. 13. etc. CHAPTER. III. Of the four next particular words in this text: viz. of the word, to WE: of the word, that we should be called: of the word, the children, and lastly of the word, of God. p. 23. CHAPTER FOUR Of the Dignity of God's children, from the excellency of God himself: who is their father: the rather because it is further proved by the difficulty and greatness of the work of regeneration, that the said work is altogether and only the work of God. pag. 31. CHAPTER V. Of the first moving cause of our regeneration: viz. which first moved God to regenerate v●●●ag. 42. CHAPTER VI. Of Christ jesus being one of t●● principal causes of, and agent in our adoption: of the great price he hath given for it: of the work also of the holy Ghost therein: and of the true nobility of all God's children, by the joint working of all the three persons in the●r adoption. pag. 50. CHAPTER VII. Of the excellent instruments that God useth in the work of our regeneration, viz. the ministers of the word, and the word itself. pag. 59 CHAPTER VIII. Of faith a chief internal cause of regeneration, or the first degree and step thereunto: and of Christ again as he is the chief matter of regeneration, as before we heard him to be one of the principal efficient causes likewise thereof. pag. 66. CHAPTER IX. More largely showing other things concerning the matter of regeneration, especially the renewing of this life of God in us all that are new borne, which before were utterly void of the said list pag. 72. CHAPTER X. Of some other things further concerning the matter of the regeneration of the children of God: and of their very being the children of God: viz. of their knowledge of God, and of their true wisdom, declared by the opposition thereunto, of the ignorance, foolishness, and madness of all mere natural, wicked and unregenerate men. pag. 84. CHAPTER XI. Of some other branches of the former life of God in all new borne: viz. of holiness, and righteousness, both generally and also in some particulars. pag. 101. CHAPTER XII. Of the true love of God and of men, only found in the children of God: and so of the further dignity of the children of God in respect thereof. pag. 114. CHAPTER XIII. Of a further degree of the freedom of God's children. pag. 125. CHAPTER XIIII. Of true hope, proper only to the children of God, and therefore much making for their further dignity: and of some other special points belonging to all before said of their life, wisdom, etc. pag. 130. CHAPTER XV. Of the final cause of the regeneration and new birth of the children of God. pag. 139. CHAPTER XVI. More largely laying forth the communion of the children of God with Christ jesus, and of some special benefits they have thereby. pag. 145. CHAPTER XVII. Of other benefits of the children of God, by their foresaid communion with Christ, and with the whole Deity, and first of the forgiveness of sins. pag. 159. CHAPTER XVIII. Of the dying more and more of the children of God unto sin, and of their preservation from many great sins, which the wicked do daily commit; and of their living more and more unto righteousness. pag. 171. CHAPTER XIX. Of the dignity of God's children by the word, as it is a rule of saith and life, and a special part of our Christian armour. pag. 192. CHAPTER XX. Of the word, as it is given for consolation and comfort of the children of God in their afflictions: and also of the sacraments. pag. 214. CHAPTER XXI. Of the prerogative of God's children by their liberty and free access to the throne of God's grace, to ask any thing, every one for himself, and also for other: with much assurance of obtaining that which they ask. pag. 227. CHAPTER XXII. Of the communicating of many titles of Christ to the children of God. pag. 237. CHAPTER XXIII. Of the benefits of the children of God for this life: viz. of their immunity from evil: and of good things of this life belonging unto them. pag. 254. CHAPTER XXIIII. Showing why the children of God do sometime meet with the afflictions of this life, threatened against and most properly belonging to the wicked; and how beneficial such afflictions are unto them: and that all things work to their good. pag. 270. CHAPTER XXV. Of the benefits of the children of God in the life to come: and first of their freedom from condemnation. pag. 284. CHAPTER XXVI. Of the inheritance of the children of God in the life to come. pag. 297. CHAPTER XXVII. Of the peace of conscience in the children of God. pag. 317. CHAPTER XXVIII. Of the benefits that other do enjoy by the children of God: not only which other men, both the living and dead do enjoy, but also which other creatures, yea also the Angels in heaven do enjoy by them. pag. 336. CHAPTER XXIX. Of divers similitudes and other comparisons, setting forth the dignity of God's children: wherein also is handled whether they have pre-eminence above the blessed Angels. pag. 355. CHAPTER XXX. Of the promises of God to them that shall show kindness to any of the children of God: and of the threatenings to the contrary. pag. 372. CHAPTER XXXI. Of the uses of the former doctrine concerning Gods children. pag. 383. CHAPTER XXXII. Of the objection that might be made against all generally before written of the dignity of God's children, and of the first part of the Apostles answer thereunto. pag. 405. CHAPTER XXXIII. Of the second answer to the former objection: or of the second reason why the world knoweth not the children of God. In this Chapter are showed many good reasons why it appeareth not what the children of God hereafter shall be. pag. 417. CHAPTER XXXIIII. Of that which the children of God shall be: viz. of their future similitude and likeness unto Christ, and of the certainty thereof. pag. 434. CHAPTER XXXV. Of the time when the children of God shall be so like unto Christ, as before we heard: and of the reason of the said likeness by an effect thereof. In this Chapter this question is largely handled, whether the bodies of Enoch and Elias be already in heaven and made like unto Christ. pag. 452. CHAPTER XXXVI. Of every man's purging himself in whom there is the former hope of being like unto Christ. pag. 467. THE DIGNITY of God's children: AND THE BASENESS of all other. CHAPTER 1. Of the special reason of writing this Treatise. Of the Text of Scripture generally whereupon the same is grounded. Of the coherence of the said Scripture with the words going before. As also of the reason of them in respect of the words following. Of the Logical analysis, or resolution of the said Scripture. And of the first particular word therein. AMongst many other sins of these last days, in respect whereof the Apostle hath foretold by the spirit, that the times would be the more perilous, this is one, & not the least, that as men should be lovers of themselves, so they should not be lovers of them that are good. 2. Tim. 3. 3. Now as by woeful experience we see other sins mentioned by the Apostle in the former place (according to his said Prophecy) to abound, so all men whose eyes are not smitten with too great blindness may behold the extreme hatred of the sons of men against ●he children of God, and the manifold indignities that these do daily bear at their hands that know not how worthy their state and condition is. For this cause I have taken in land this present treatise of the dignity of God, children; both for their better comfort against all such indignities as daily the wicked do offer unto them: as likewise for their better instruction how to carry themselves towards such their adversaries: and also that these their adversaries may the better consider what they do mo●●●● 〈◊〉 such indignities to them whom they ought to honour: that so seeing their fault in that behalf, they may (if they belong to God) repent thereof. I am not ignorant that some things by divers learned, godly, and reverend men, have been written pertaining to this theme. Peter de La Place, a noble man (as it seemeth) of France, at least a worthy Christian, and described by the name of one of the King's Counsel, and chief Precedent of his Court of Aids in Paris, hath written a godly Treatise in French, Of the excellency of a Christian: which is also translated into English, and printed 1576. In that worthy work also of M. Rogers, published about some five years sithence, there is one treatise (viz. the sixth) wholly of the privileges of a Christian: which argument differeth not much from this present theme, Of the dignity of God's children. Otho Casmannus likewise a very learned and godly man, hath written more lately two books in Latin, one entitled, Hominis spiritualis anatomia & meditatio, etc. The anatomy and meditation of a spiritual man, printed Anno 1605. the other entitled, Christianus nomine & re, etc. A Christian in name and in deed, etc. published Anno 160●. In both which are many sweet points, not impertinent to my present argument. Notwithstanding, because the first of these (Peter de La Place) hath written very briefly, and so long sithence, that his book is worn (almost) out of date, (so easily doth this age neglect and forget things how good soever, of never so little antiquity) and because also that book is hardly now to be had. Again, because M. Roger's his treatise of the privileges of a Christian, being a part of his great book, never separated from his other six treatises therein contained, is not therefore every man's money: beside, because it goeth under another title, and doth handle but some part of the matter of this treatise: and lastly, because the two works of Casmannus are only in Latin, and therefore not fit for common Englishmen, ignorant of the Latin tongue: and because they are written in such a method, as every one understanding the Latin tongue, cannot well conceive the same; therefore, notwithstanding all those said works, I have thought it worthy the labour to write more largely of the dignity of God's children, then either Peter de La Place, or M. Rogers (and that in our mother tongue) or then Otho Casmannus hath written; and in such a volume, as that although it be of greater quantity and price then the first other treatise before mentioned, yet it is less than either the book of M. Rogers, or the two last books of C●smannus, and therefore the more easily to be purchased by any of very mean ability. Such also as have read the other books before named, shall not only find the chief points in this that are handled in all those, but also many other, not touched in any of them: in respect whereof, they shall not think their labour lost in reading of this. Now forasmuch as the Scripture ought to be the only ground of all Theological Themes: therefore for the foundation whereupon to build all my work following, I have the rather chosen 1 john 3. 1. 2. 3. because sometimes I have preached of this Text, though nothing so largely as here I do write thereof. The words of the Apostle are these: The text of all the treatise. 1. JOHN 3. 1. 2. 3. Behold what love the Father hath given unto us, that we should be called the Sons of God: for this cause the world knoweth you not, because it knoweth not him. dearly beloved, now are we the sons of God: but it is not manifest what we shall be: and we know that when he shall be made manifest, we shall be like to him; for we shall see him as he is. And every one that hath this hope in him purgeth himself, as he is pure. IN these three verses, two things are contained. The first is the dignity of God's children. The second is the duty of them. Touching the former, let us observe: first, the coherence of the Apostles words, concerning the dignity of God's children, with that which before he had said in the end of the former Chapter: as also the reason of the said words in respect of the matter following in the rest of this Epistle: Secondly, let us consider the present words of the Apostle, touching the foresaid dignity, etc. Touching the coherence of these words with the former, it is this: In the 28. verse of the former Chapter, the Apostle had exhorted these Christians to whom he writeth, unto constancy, saying, And now little children abide in him, meaning Christ. This exhortation he had confirmed by an argument taken from the end in the very same verse, viz. That when he shall appear they might be bold. This end he illustrateth by the contrary in the next words, adding, and not be ashamed before him at his coming. In the 29. verse he had also confirmed the same end, by an argument taken from an adjunct or attribute of them that abide in Christ. Which also he layeth forth not barely or nakedly, but (as it were) clothed with an argument from their own knowledge, or testimony, in these words: If ye know that he is righteous, know ye that he that doth righteously is borne of him. In which argument let us observe, that he doth not say (as Note. before) he that abideth in him, but that changing the words he saith, he that doth righteously, is borne of him. Wherefore is this change of words? To teach, that when he had before exhorted them to abide in him, his meaning was not, that they should be constant only touching their sound judgement, not embracing any errors contrary to the wholesome doctrine of Christ before heard and learned by them; but also that they should be constant in all holy and righteous living, agreeable to such constancy in sound judgement. So Paul joineth constancy in judgement, and in godliness of life, together, 1. Cor. 15. 58. Therefore my beloved brethren, be steadfast and unremooveable, (see here the constancy of judgement or mind) abounding always in the works of the Lord. See here also, constancy in practice and true godliness. Secondly, let us observe, in the former argument and in that 29. ver. that the Apostle doth not say every one that doth righteous things is borne of God; but unto every one that doth righteously. For the wicked and reprobate (as Saul, judas, and Horod, etc.) do many righteous things, but the children of God and the elect do only righteously. Thirdly, let us observe in the said verse, that the Apostle saith not, every one that doth righteously is the child of God; but every one that doth righteously is borne of God. Hereby he teacheth that he speaketh not of them that are the children of God by creation of their substances, but of them that are the children of God by regeneration, and by that new birth, where of our Saviour speaketh to Nicodemus, john 3. 3. Except a man be borne again, he cannot see the kingdom of God: and again, Except a man be borne of water & of the spirit, he cannot enter into the kingdom of God: vers. 5. By creation of substance the wicked and reprobate, yea▪ the devils themselves are the children of God, but the ●lect only are the children of God by regeneration. Fourthly, in that he simply saith not, Every one that doth righteously is borne of God, but fortifieth the same by their 〈◊〉 testimony and knowledge: he thereby teacheth, that the work of regeneration is not a matter of doubtful conjecture, but of certain knowledge. ●ea, fifthly, in that he strengtheneth all this by an argument called by the Logicians, a coniugatis, or from the like attribute in God, to that whereof he speaketh touching them that are borne of God, saying, If ye know that he is righteous know ye that he that doth righteously, is borne of God. Thereby he further teacheth the foresaid certainty of their regeneration, viz. that as certainly as they know God himself to be righteous, so certainly they might assure themselves that Every one (without exception of any) that doth righteously is borne of God. He teacheth moreover, that there is no other way, whereby to declare ourselves the children of God, then by doing righteously as he himself is righteous. No natural child of man doth more declare himself to be the child of him whose child indeed he is, by any similitude of person or of behaviour, than they that do righteously, do show themselves to be children of God. One man may be like another in person, and in behaviour, that is of no kindred to him to whom he is like. But it is impossible that any should do righteously, but he that is the child of the righteous God: or that any should be the child of the righteous God, but he that doth righteously. If God were your Father saith our Saviour to the jews) then would ye love me, john 8. 48. And If ye love me, than (saith he again) keep my Commandments, john 14. 15. What is the keeping of his Commandments but to do righteously? From these things hitherto noted of the certain knowledge Note. of regeneration, and of being borne of God, followeth also another point, viz. of the certainty of the appearing of such as are so borne of God, with boldness without all fear of any shame before him at his appearing: Do not all these things make much for that dignity of the children of God, for the writing whereof, we have intended this present treatise? But of these things more afterward. In the mean time by all hitherto said, we see how the Apostle in the former Chapter hath come to the mention of our being the children of God, and that this is the very last point handled in the former chapter. Now because it is a point of great moment, and yet for the most part too lightly regarded, yea searcely so much as once looked upon, therefore in the beginning of this chapter he insisteth upon it, and commendeth it to their further consideration, as a matter very excellent and admirable, and in no case to be too slenderly passed over, but worthy all diligent observation and making. Therefore the Apostle saith, Behold what love the Father hath given unto us, that we should be called his children. This is the plain coherence of these words with the end of the former Chapter. Touching the reason of them in respect of the chief matter following in the rest of this Epistle, especially in this Chapter and in the next, that is likewise plain and evident. For the Apostle being afterward to exhort these Christians to mutual brotherly love, that is, to the love of the children of God, what better foundation could he lay for the said exhortation, than a grave admonition, seriously to consider the dignity of God's children, and the unspeakable, yea the admirable love of God towards them in advancing them to the said dignity? For so the Apostle in this preface, and grave exhortation to the consideration of God's love, in making men his children, layeth two main arguments for the better provoking of men to the love of God's children: one from the example of God's love towards them in making them his children: this being far more than all other can do for them: the other from the excellency of them that are so made his children. For ought not all to love them whom God loveth? especially whom he so loveth, as to make them his children? The more excellent also that any be, are they not the more worthy of the love of all other? Thus much for the coherence of these words with the former; as also for the reason of them in respect of the matter following. Now to come to the present words of the Apostle: they are (as partly we have seen) a grave exhortation to the serious consideration of the love of God in making men his children by the work of regeneration, touched in the last verse of the former chapter. For how excellent soever this love of God be, yet the Apostle seeing the same to be made a matter of nothing in the world, neither the children of God to be esteemed according to their excellency, but rather to be despised and contemned, doth therefore commend that which before he had touched, to their further consideration, preventing also an objection touching their contempt in the world, and showing the reason thereof to be, partly because the world knoweth not God himself, and partly because the future state and condition of God's children is not so apparent to the world as it is to themselves. From hence he taketh occasion to set forth their future excellency and happiness, (whatsoever their present baseness and misery seem to be) and last of all showeth what use they are to make in the mean time of their hope of the said future excellency and happiness. This briefly is the sum of all these three first verses of this Chapter: viz. that in them is contained (as first I said) both the excellency of the children of God, and also their duty according to their said excellency. To speak more particularly of these words, concerning the former of these two points, let us observe these two things: viz. 1. The exhortation itself to the serious consideration of the excellency of God's children. 2. The preventing of an objection that might have been made against the same. The exhortation is in these words: Behold what love the Father hath given unto us, that we should be called the sons of God. The preventing of the objection is in the words following, both in that verse, and also in the second. Then in the third verse followeth the duty of the children of God, by occasion of the second part of his answer to the former objection. To return to the exhortation, let us first of all note, and Note. but note this one thing: namely, that as in other places of Scripture the holy Ghost commendeth the love of God toward us, in making his own Son to be the son of man for us; so here he commendeth his love towards us, in making us, that are but men, to be the sons of God. As in other places we are taught, that the son of God was made also the son of man; so here we are taught, that the sons of men are also made the sons of God: and this he doth, the better (as was before noted) to provoke them afterward to the love of them, whom God so loveth, as to make them his children: for it cannot be, but that the more men do consider of the love of God towards themselves and other in making them his children, the more they should be provoked to love them whom God hath loved, and made his children as well as themselves. To return again to the present exhortation, let us first briefly consider the words thereof particularly, and then more largely lay forth the thing itself (that is, the dignity of God's children) here specially commended to our beholding. The words used by the Apostle are every one very emphatical and significant, and such as do import the dignity of God's children to be very great. Behold] The first word, Behold, is a note of attention, or of exhortation to the most diligent marking and observing of that which followeth. It is often used in the Scripture, and prefixed before matters of great moment and importance, that by the hearers or readers they may the better be noted and observed. Psal. 77. 5. Come and behold the works of God, etc. Psal. 133. 1. Behold how good and how comely a thing it is, brethren, to dwell even together. Psal. 134. 1. Behold, praise ye the Lord all ye servants of the Lord, etc. joh. 1. 29. Behold the Lamb of God, etc. Luc. 19 8. And Zacheus stood forth, and said unto the Lord, Behold Lord, the half of my goods I give to the poor, etc. Rom. 11. 22. Behold therefore the bountifulness and severity of God, etc. In all these, and divers other the like places, the word Behold is used to provoke men diligently to note and mark, and not to look as it were asquint, or glancingly to cast one eye aside at a thing, but with both eyes to take a view of that which is commended unto us: yea, not only to mark with the eyes of our body, but also to note with the eyes of our mind. For it is all one with the word Consider: 1. Sam. 12. 24. Consider how great things the Lord hath done for you, etc. Oh consider this ye that forget God, etc. Psal. 50. 22. Therefore in some places the holy Ghost is not content with the word Behold alone, but he joineth another therewith of like signification, even the word see, to excite and awaken men to the more serious consideration of the matter spoken of: as Lament. 1. 12. to move all men the more diligently to mark the woeful state of jerusalem, the Prophet speaking in the person of jerusalem, saith, Behold and see, if there be any sorrow like unto my sorrow. It is also a usual thing with us, when we think men do not well consider any ware, or other benefit offered unto them, to say thus, I pray see it, I pray you behold it, etc. This then is it that the Apostle signifieth and requireth by this word, in the first place, that men should diligently note, mark, observe, and consider, the love of God towards other men, & towards themselves, in making them his children; and that, as a matter of great worth and excellency. Yea, the Apostle insinuateth by this word, that although the dignity and honourable state of God's children be very great, yet men are too secure and negligent in beholding the same, except they be roused up and awakened, and (in a manner) cried unto (as men in a dead sleep, yea, as Christ cried with a loud voice to Lazarus in the grave) to behold it. If it were not so, the Apostle would have rested & contented himself in that mention which he had made of our being the children of God, in the end of the former chapter. But because he saw that men for the most part were herein asleep, therefore concerning this matter, he speaketh unto them as another Apostle speaketh in another matter, Awake thou that sleepest, and stand up from the dead, Ephes 5. 14. and saith here, Behold what love the Father hath given unto us, that we should be called his children. Touching earthly dignities and prerogatives, we are wakeful enough. Our eyes are always both broad open, and ever poring into them, so that we need not be bidden to behold: for we see and behold too much. Or if at any time we fall asleep touching this matter, yet we are half awake, and the least whispering that is of any worldly preferment, will make us start up, and stand upon both our legs, and look round about us, and over every man's head, (though taller than ourselves by the head) not only to look upon it, but also to look after it, and (if possibly we can by hook or crook) to get it, even from them that are ten times more worthy of it then ourselves. Yea, so much do we look upon and after such matters, that either we have never an eye to behold this dignity of God's children, or any such spiritual matter; or else we see but weakly and dimly, as men half asleep and half awake: yea, as men half blind and half seeing: and as the blind man, whose eyes our Saviour had begun to open, and who said, I see men walking like trees, Marc. 8. 24. In this respect therefore the Apostle doth the rather here say, Behold what love, etc. And because this here spoken of, is of another nature than the things of this world, and of this life, and because of ourselves naturally, we are all blind, sitting in darkness and in the shadow of death, Luc. 1. 79. Act. 26. 18. and because such of us as have the eyes of our understanding lightened, have them not so lightened, but that we see only in part, and as it were with spectacles thorough a glass, 1. Cor. 13. 12. so that still we had need to pray ourselves, and to be prayed for by other, that the eyes of our understanding may be further lightened, Ephes. 1. 18. and this weakness of sight in our inward man, is partly by the relics of sin in us, and partly by the objects of this world here spoken of; therefore we have the more need to be called upon by other, and also to provoke ourselves, to behold what love the Father hath given unto us, to be called his children. We have hawks eyes, and eagles eyes to behold the glory of the world, and the worldly dignities of the sons of men, and that even in the twilight, yea in the dark night: we need not be carried up to the top of an high mountain, as our Saviour was by the devil, Matth. 4. 8. Where note, that if the Devil Note. had power over the outward man of Christ himself, so without sin to carry him from place to place, we may not think much if he have power to vex our bodies. Such things (I say) we can see easily enough in the lowest valley: we need not be called upon by other to behold them: we do too much behold them of ourselves. But as touching this object of sight here spoken of, as Hagar saw not the Well of water that was hard by her, till God opened her eyes, Genes 21. 19 and as the two Disciples that were going from jerusalem to Emmaus, walked and talked with our Saviour, Luc. 24. 16. and Mary did the like, john 20. 24. and yet discerned him not, because their eyes were holden: so truly is it, not only with natural and unregenerated men, but even sometimes with them that are the children of God. Though they be so, yet for many causes (hereafter to be spoken of) they do not always discern themselves to be so: and therefore they have need to be spoken unto, as here the Apostle speaketh, Behold what great love, etc. Yea the more necessary is it, that all men generally, and even the children of God, be so spoken unto in this behalf, because the word is the means whereby our eyes should be opened at the first to behold this, and more and more afterward to behold it more clearly. For the Commandment of the Lord is pure, and giveth light to the eyes, Psal. 19 8. as in other things, so also in this. Therefore our Saviour, in opening the eyes of the bodily blinded men, did Note. not only touch them and handle them, but also spoke unto them, thereby teaching, that as himself is the Son of righteousness, and the light of the world, so his word is the means whereby the eyes of our mind are to be opened. Otherwise he could have opened the bodily eyes of men, without any speech at all unto them. Therefore also the Apostle testifieth this to have been the end of his ministery with the Gentiles, even to open their eyes, that they might turn from darkness to light, Act. 26. 18. But this being a part of regeneration itself, it shall be further manifest afterward by proof of the whole work of our regeneration, to be by the word. As it is necessary, that at all times we should be thus called upon to consider of God's love in making us his children, so especially the same is most necessary in the time of trouble and adversity. For when have we more need of the comfort thereof, then at such times? For what greater comfort can there be, then in considering the love of God in this behalf? But because this is one special drift of this whole Treatise, therefore I shall not need in this place particularly to enlarge it. Thus much for observation of the first particular word in this Scripture. CHAP. II. Containing observations of the four next particular words in this Text, the ground of the whole treatise: viz. Of the word What. Of the word love. Of the word Father. And of the word hath given. THe second word to be considered, is, What, or what manner. He doth not say, Behold the love, but, Behold what love, or, what manner of love, or, how great love. This is a word commonly used in matters of admiration. When our Saviour by his word had pacified the winds and the seas, it is said that the men that saw the said miracle, marveled, saying, What man is this, or what manner of man is this, that both the winds and the sea obey him? Mat. 8. 27. In which place is the same word that is here used by the Apostle. So when the Angel was sent to the Virgin Mary, to tell her that she should conceive the Son of God in her womb, and when he had saluted her in this sort, Hail Marry, or, Rejoice Mary freely beloved, etc. it is said, that she was troubled (or marveled) at this speech, and thought what manner of salutation that should be, Luc. 1. 29. where also is the same word that is in this place. This word therefore is an amplification of the love of God in making us his children, here spoken of, by an adjunct or attribute that signifieth the same to be very great; yea, exceeding great; yea, so great, that it is rather to be admired and wondered at, than any ways fully to be expressed. It signifieth as much as the word how in other places, as O Lord of Hosts, how amiable are thy Tabernacles! Psal. 84. 1. that is, so amiable, that they are also admirable. O how love I thy Law! Psal. 119. 97. that is, I love thy Law with a love that cannot be expressed. I am even sick of love towards thy Law, as the Church speaketh of her love towards Christ, Cant. 2. 5. How beautiful are the feet of them that bring gladtidings of peace! Rom. 10. 15. As if he should have said, so beautiful, that no tongue of man can express the beauty of them, no heart can well comprehend it. And indeed we shall see by the handling of this dignity of the children of God, that it is such, that as it is said of making Christ the stone which was rejected of the builders, to be the head stone of the corner, This was the Lords work, and it is marvelous in our eyes, Psal. 118. 23. so it may be likewise said of the work of our adoption, and of the love of God in making us his children, This is the Lords work, and it is marvelous in our eyes. This circumstance noted by this word, is to be joined with the former word, Behold, the more to provoke us to long after the knowledge of the excellency of the children of God: especially after that knowledge that is by experience, sense, taste, and feeling (as it were) of the excellency thereof. For no man so well knoweth this excellency, or can so well speak or write thereof, as he that is partaker of it, and findeth the sweetness of it in himself. For this is that white stone promised to them that overcome, wherein is a new name written, which no man knoweth, saving he that receiveth it, Reu. 2. 17. The rather is this to be joined with the former word, to make us more desirous of getting this title, and the more careful to keep it being gotten, yea to carry ourselves according unto it. All men do gaze upon the honourable titles of the world, and are in great admiration of them: but no man almost doth once look after this: yea every man (almost) in respect of the contempt wherein this name is with the world, (afterward to be spoken of in handling this objection) is afraid to be called or known by this name. As many of the chief Rulers that believed in Christ, for fear notwithstanding of the Pharisees, durst not profess him, joh. 12. 42. so many hearing so much as often times they do, of the dignity of God's children, have some desire, and could be content to be the children of God: but fearing the world, and the great men in the world, (especially such as to whom they do specially belong) are loath to be seen to have any mind or affection that way. But of these more afterward. Thus much of the second word in this text, preparing us to think the more highly of the dignity of the children of God here spoken of. The third word is love. Behold what love: This word setteth forth the fountain or principal cause of making us the children of God, to be the love of God. So it is said to be the cause why God sent or gave his only son for us, joh. 3. 16. and. 1. joh. 4. 9 whereof we shall hear more afterward. If the love of God be the fountain of sending his son, than also it is of our making or adopting to be the children of God. For whence is it that we are made the children of God? Is it not by jesus Christ? It cannot be denied: and it shall afterward be more plentifully proved. Herein the Lord differeth from men: for men cannot properly be said to beget children of Note. love. There may be, and is in men, a desire of children: but there cannot properly be a love of children, till children be begotten and borne. For how can men love them that have no being at all in nature? But God is said to love us, and in love of us, to make us his children, or to beget us again to himself, and so his love towards us is before we are borne again, or begotten again unto him. As this love of God was before the action of our regeneration, so it continueth ever after. God's love is unchangeable. As Christ is the same yesterday, to day, and for ever, Heb. 13. 8. so is God in his love towards them whom he loveth: yea, there is not only no change in him, but also with him there is no variableness nor shadow of turning: james 1. 17. But being to speak of this love again afterward, this in this place shall be sufficient thereof. The fourth word here to be observed, is, the Father. As the former word setteth forth the original cause of our being the children of God, so this setteth forth the author thereof, and the subject of that love before spoken of: and that to be, not only God, barely considered in his divine essence, but as he is invested with the title of a Father. To speak more plainly: The love before spoken of, whereby we are made the children of God, doth not come from God as he is God only, but as he is a Father: and that first of all, as he is the Father of our Lord jesus Christ. And therefore when the Apostle Peter speaketh of this matter, even of our regeneration, he saith not only, Blessed be God, but he saith further, even the Father of our Lord jesus Christ, which of his abundant (or rich) mercy hath begotten us again, 1. Pet. 1. 3. God was always the Father of our Lord jesus Christ in the distinction of persons in the divine essence: and so jesus Christ, as the second person in the Deity, was always the son of the Father, even before all times: so that there never was any time when the one of these two persons was not the Father, and the other the Son. Secondly, this love here spoken of, cometh from God, not only as he is the Father of our Lord jesus Christ, but also as by jesus Christ he is our Father. To speak this also a little more plainly, the Apostle here speaking of himself and of them to whom he did write, not only as the people of God, nor as the works of God, but as the children of God, it was therefore the more sit that he should describe God by such a title as was most answerable to that respect, wherein he speaketh of himself the writer, and of them to whom he did write. These being, as they were, the children of God, it was more answerable to the word children, that he should say, Behold what love the Father hath given unto us, then, Behold what love God hath given unto us. For the word God doth more fitly answer to the word creatures, or people, and the word Father is a plain correlative to the word children. Now although ever since the creation, and since the first time that there were any elect and believing men, God was alwares their Father, yet as God was not so known to be the father of our Lord jesus Christ, in the old Testament, and before the mearnation and manifestation of Christ in the fleth, as since: so God also Note. did not so plainly open and manifest himself to be the father of the elect, as he hath done sithence the time of the Gospel. And therefore we find this title, Father, ostener attributed unto God in respect of Christ, and of the elect, in the new Testament, then in the old. In the old Testament he is most called and made known by the name of The God of Abraham, the God of Izaak, and the God of jaacob: but in the new Testament he maketh himself known by the name of The Father of our Lord Ie●us Christ, and of them that by faith are made members of Christ, and flesh of his flesh, even one body with him. As the grace of God, which bringeth salvation unto all men, is said especially to have (as it were) broken forth thorough all the clouds of ceremonies and other things, whereby before it was obscured, and so to have shined more clecrelie and brightly now then ever before it did, Tit. 2. 11. so God doth make himself known by this blessed, sweet, and gracious name of Father, more now in the time of the Gospel then ever he did before. This is the reason why the Apostle here rather saith, Behold what love the Father hath given unto us, etc. then, Behold what jove God hath given unto us, And although the name God be in the very next words used, (that we should be called the children of God) yet this is only to teach us, that we are to consider and apprehend God not only in his divine majesty, (which consideration is enough to swallow us up, and to make us fear and tremble) but also in the person of a Father, and as he is our Father. Notwithstanding, this that I have hitherto said of this word the Father, is not so to be restrained to the first person in the Godhead, but that therein also is included the Son. As in the former Chapter, vers. 22. 23. and 24. the Apostle had joined them together, making the denial of the Son to be the denial of the Father, and the continuince in the Son and in the Father, to be all one. And as our Saviour himself doth the like, saying, that He that honoureth not the Son, the same honoureth not the Father that hath sent him, Ich. 5. 23. so in this place, the word Father is not personally to be understood, but rather essentially, as comprehending the Son as well as the Father. Therefore, as there it is said, Behold what love the Father hath given unto us, that we should be called the Children of God: so it is also said by the same spirit, that directed the pen of this Apostle, even of the Son, that he came to his own, and his own received him n●t: but as many as received him, to them he gave power to be made the children of God, john 1. 12. Therefore the spirit of God, which is the immortal seed whereby we are begotten again unto God, and made the children of God, (as afterward we shall hear) Rom. 8. 9 etc. and 1. Pet. 1. 11. and often elsewhere, is called the spirit of Christ, as well as the spirit of the Father, and therefore also Christ in that respect may be as well said to beget us again unto God, to make us the children of God, and to give us this love, that we should be called the children of God, as the Father and the first person in the Deity. To conclude this point, as when we pray and say, Our Father which art in heaven, we direct our prayers immediately to the person of the Father by a kind of excellency, because he is Principium Deitatis, (not in time, but in order) the beginning of the Deity: and yet in the Father we pray also to the Son and to the holy Ghost: so in this place this word the Father is to be understood as well of the Son as of the Father. Theresore in the very next verse, without any further express mention of the Son, using only a relative, and thereby making a relation to that before spoken in this verse, the Apostle saith, that we know, that when he shall appear (or be made manifest) we shall be made like v●to him. These words must needs be understood especially of the Son, because the Father shall not appear or be made manifest, but in the Son. But so near is the conjunction, or rather union betwixt the Father and the Son that here and elsewhere the holy Ghost meaneth both, by using a continued speech of one for both. Furthermore, the addition of this word serveth to teach, that we are not made the children of God by the gifts, labour, and industry of any man or Angel, but only by God himself. Therefore our Saviour forbiddeth this name Father to be attributed to any other then to God alone. Call no man (saith he) your Father upon the earth: for there is but one your Father which is in heaven, Matth. 23. 9 The Apostle Paul, according with our Saviour, saith, there is one God and Father of us all, Ephes. 46. and so by joining these two words God and Father together, and uniting them in one, he teacheth, that it is as absurd in religion, to say, there are divers fathers, as to say there are divers Gods, and that we may as well say there are divers Gods, as divers fathers. Whereas the Apostle calleth himself the father of the Corinthians, saying, Though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ jesus I have begotten you through the Gospel, 1. Cor. 4. 15. he speaketh of himself only as the instrument of God in their regeneration. He derogateth nothing from God, neither arrogateth that to himself that was proper to God, but showeth only that God had used him as his instrument of their first conversion to him. Therefore before he had sharphe rebuked them for saving, I am Paul's, I am Apollo's his, I am Cephas his, and I am Christ's, Chap. 1. 12. And again, Who is Paul? who is Apollo's 〈◊〉 but the Ministers by whom ye believed? and as the Lord gave to every man: I have planted, Apollo's watered, but God gave the increase, 1. Cor. 3. 5. 6. Do we not here plainly see, that he maketh God all in all in our regeneration? So doth the Apostle Peter in the place before alleged, 1. Pet. 1. 3. So doth the Apostle james, not only generally saying of all good and perfect gifts, that they come from the Father of lights, but also adding immediately touching the work of our regeneration, Of his own will begat he us, etc. james 1. 17. 18. I might confirm this against Papists, and also other Patrons of man's free will, by many other testimonies, and prove our regeneration to be wholly the work of God, by showing every part thereof in our soul and in our body, to be attributed unto God; and by divers other arguments: but because I shall (I trust) do this in another place, and deal with this point again in this Treatise afterward, therefore this shall suffice thereof in this place. And thus much also for the fourth particular word in this text. The fift followeth, hath given. This word is added for two Hath given. considerations. The first is, to prevent an objection, and to take away all conceit of our worthiness of this honour of being God's children, and that no man might think God so to h●●● loved him for any goodness that was in him. This (I say) he preventeth, by showing the manner of God's love in making us his children. It is indeed an unproper phase, to say that God or any other doth give love. It is more apt to say, that he showeth love: and therefore some Translators have so turned this wo●d in this place. But though this phrase of showing love be more apt, yet the other phrase of giving love is more natural and agreeable to the proper signification of the wo●d here used. And it is not to be doubted, but that the 〈◊〉 〈◊〉 it of purpose, first to exclude all merits and worthiness of ourselves, for deserving this love of God towards 〈◊〉 making us his children, and to show that this love of God 〈◊〉 〈◊〉 a●d without any respect of any good in us. So 〈◊〉 〈◊〉 words, love and giving l●ue, are as much as the word 〈◊〉 other places, which is all opposed to merits in us in 〈◊〉 〈◊〉 of God. 〈◊〉 is called election of grace: and it is 〈◊〉 〈◊〉 that 〈◊〉 be of grace, it is no more of work: or else were g●●●e no m●●● 〈◊〉: but if it be of works it is no more grace: or 〈◊〉 were work, no more works, Rom 11. 5. 6. So in the same 〈◊〉 it i●●a●d in these me epistle before, that are the children were borne (viz. Ia●cob and Esau) and when they had done neither good nor ●ui●l (that the purpose of God might remain according to election, not by ●●●kes, but by h●m that calleth) it was said unto her, The elder shall s●●ue the younger, Rom 9 11. 12. And 〈◊〉 afterward he concludeth, So than it is not in him that willeth, nor in him that runneth, but in God that showeth mercy, verse. 16 Can there be a more plain and manifest opposition and contrariety than this is? Verily it is so plain and manifest, that all the cavilling and quarreling wit in the world cannot wash the same away. Touching ●ustification, it is said, that God hath saved us, not by the works of righteousness which we had done, but according to his mercy, Tit. 3. 5. And again: By the works of the Law no flesh shall be justified, Rom. 3. 20. and that we be justified freely by his grace, verse 24. Touching both our justification and calling (whereby we are made the children of God) the same Apostle also saith, that God hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace: 2. Tim. 1. 9 In all these places, and touching these points, who seethe not a most evident opposition of God's grace to our worthlnesse, and that God's grace doth exclude our worthinesle? I grant sometime grace mentioned, and sometime mercy, and that there is some distinction betwixt grace and mercy (as afterward shall be showed) yet there is also such affinity betwixt them, that as two brethren being very like one another, are sometimes taken one for another; so also these two words (in this argument especially) are confounded, and the one used for another. Now let it be noted that I said grace was opposed to our Note. worthlnesse, ●ot to all worthiness. When we hear that God hath freely of his own love made us his children, this indeed excludeth all worthiness of us and in us, from being any cause of making us the children of God. Notwithstanding if we look to Christ jesus and to that that he hath done, it is certain that God hath not, either saved us freely, or freely ma●e us his children: save in the sending or giving his son freely and of his own only love, grace, and mercy, for the saving us, and for the making us his children, that so by adoption we might be capable of salvation. Otherwise if we look to that which Christ did for us, being so freely given or sent in the world, in our behalf, it is certain that Christ jesus by his passive and active righteousness, that is, by those things which he suffered, and by that obedience which otherwise he performed unto God his Father for us, hath both justified us, and also purchased this honour for us, of being the children of God. Though therefore we have this honour freely and only of Gods free grace in respect of ourselves; yet it is not so free in respect of Christ (his sending only of Gods free grace excepted) because (as we shall afterward hear more largely) Christ hath most dearly bought all that we have, and most sweetly paid for it, in the satisfying the justice of God in our behalf. Thus much for the first consideration, why the Apostle useth this phrase, that God hath given us this lone of calling us his children. The second consideration is for the distinguishing of us from Christ jesus, and to teach, that though we be the children or sons of God, yet there is great difference betwixt Christ and us in this behalf. Christ, as he is the second person in the Deity, is the Son of God immediately by nature, by communication of the whole essence of the Father unto him, and from all eternity before all times: so that there never was any time when God was not his Father, etc. as hath been before said. As Christ also was man, he was the Son of God, by miraculous conception of the holy Ghost, and by a most wonderful conjunction of the godhead and manhood together hypostatically in one person. But we are the sons, or children of God immediately, and only by grace, by gift, by ad●ption, in, by, and through Christ jesus, being incorporated and engrafted into him, that is in himself the natural, the eternal, & the only son of God; having no fellows, either amongst men, or amongst Angels. Therefore he is called Gods own Son, Rom. 8. 32. his first be gotten Son, Heb. 1. 6. and his only be gotten Son, john 1. 14. and 3. 16. and 1. john 4. 9 Now, as here it is said, that God hath given us this love, to be called his children; so it is also said, that to as many as received him (that is, Christ) he gave prerogative to be the sons of God, even to them that believe in his name. joh. 1. 12. In which place the holy Ghost showeth the means more plainly, whereby we are the sons or children of God: namely, by receiving Christ by faith, and by being through faith engrafted into Christ. Howsoever therefore we be called the sons of God as well as Christ, yet there is great difference betwixt Christ and us in this behalf: and Christ is in a far more excellent manner the Son of God, then either we or the Angels can claim the same title and prerogative. Let us here note one thing more: viz. that the Apostle Note. speaketh not in the present time, saying, doth give; but in the time past, saying, hath given. This observation is not to be understood only of the first actual beginning of our adoption and regeneration, but also of God's eternal election of us thereunto before the making of the world. For so the same phrase in the same tense importeth elsewhere. The Father that hath given them unto me, etc. john 10. 29. As thou hast given him power over all flesh, that he should give eternal life to all them that thou baste given him, john 17. 2. And again: I have declared thy name to the men which thou gavest me out of the world: thine they were, and thou gavest them me. verse 6. In this one verse is the same word and tense twice. The same phrase and tense is often used afterward in the same chapter, to the same purpose, viz. verse 7. verse 9 and verse 12. So before he had said, This is the Father's will which hath sent me, that of all which he hath given me, I should lose nothing, etc. john 6. 39 But this shall be sufficient for this observation, touching the tense here used by the Apostle. And thus much also for the fifth particular word in this text. CHAP III. Of the four next particular words in this text: viz. of the word to us, of the word, that we should be called, of the word, the children, and lastly of the word, of God. THE sixth particular word to be considered, is, to us. This setteth forth, the persons of whom the Apostle speaketh; and to whom God hath given this love to be called the children of God. Whom therefore hath God thus advanced? and to whom hath he given this great and admirable love, to be called his children? Even to elect men, to miserable, and wretched men: before blind, lame deaf, dumb, leprous, dead in sins and trespasses, sitting in darkness, and in the shadow of death, servants of sin, and bondmen of the Devil: yea, bound with such chains of Satan, as were ten thousand times worse, than all iron chains in the world. Even as men (I say) that were before in this woeful, lamentable, and most fearful plight and condition, hath he thus advanced to the honour of his children. Is not this love of God admirable? Is it not incomprehensible? Who is able to comprehend the breadth and length and depth, and height thereof? Ephes. 3. 18. Truly this love is such, that as the Apostle crieth out touching the rejection of the jews for a time, and touching the calling of the Gentiles, O the depth of the riches, both of the wisdom and knowledge of God How unsearchable are his judgements, and his ways past finding out! Rom. 11. 33. So we likewise touching this love of God may, with admiration cry out, O the depth of the riches thereof! Yea, if we should measure Gods doing herein by carnal reason, we should condemn God's wisdom for foolishness; for loving us, being every way so vile, so base, and so unworthy of any love of any other of his creatures: much more of his. Yea, so much the more may we cry out with such admiration (as before) of this love of God, because herein God hath passed over the Angels that fell as we had fallen, and hath not vouchsafed them the like love, for restoring them, and making them his children, that he hath vouchsafed unto us. But of this more afterward. In the mean time this briefly shall suffice for this sixth word. The seventh is, that we should be called. What meaneth the Apostle by this phrase? That we should only have the name That we should be called. and title of God's children, and not be indeed the children of God? Not so, for our Saviour reproveth the Angel of the Church of Sardi For having a name to be alive, who yet was dead, Revel. 3. 1. In the world indeed so it is oftentimes, that men have bare names and titles, & not the thing or benefit signified by such names, or belonging to such names and titles. Absalon was saluted by this name of King, God save the King, God save the King. 2 Sam. 16. 16. And that not only by Hushai the Archit in policy, but also by many other; yet he was not the King. The like title was for a time given also to Adonija 1. King. 1. 18. Yet he was not the King. So we have known the name of the king of Portugal, given to one, that had no privileges or royalties belonging to that name. So some noble men being condemned for high treason, and thereby tainted in their blood, and having lost all then honours, are notwithstanding by many whiles they live, in courtesy called by such honourable names as before they had: though they have no other privileges belonging to such honourable names: the cutting off only of their heads excepted, whereas meaner persons for the like trespasses are hanged, drawn, and quartered. Thus (I say) it is in the world, and with men of the world. But this is not the meaning of the Apostle in this place, but that indeed we be, as well as called, the children of God. For he speaketh not of our being so called by men only, ●ut also by God himself, who knoweth how to call every thing by the right name: and calleth nothing amiss. This is manifest by the very next verse, where the Apostle saith not dearly beloved, now are we called the sons of God, but now we be the sons of God. So also the word called is taken in some other places. The Angel saith of Christ to the virgin Mary Thou shalt call his name jesus Luc. 1. 31. And again: he shall be called the Son of the most high, verse 32. Doth the Angel mean Christ should be called jesus, or Saviour, and not be a jesus or Saviour indeed? or that he should only be called the son of the most high, and not be so indeed? verily he had no such meaning. When Christ saith of the temple, Mine house shall be called the house of prayer etc. Mark 11. 17. his meaning is that it should be so indeed. So therefore is the meaning of the same phrase in this place. But why doth the Apostle rather use this phrase, then plainly Note. say, that we should be his children? It may be he would hereby insinuate, the means whereby we come to this honour, to be the outward calling by the ministry of the word. As when our Saviour saith, I came not to call the righteous; but sinners to repentance: Mat. 9 13. he insinuateth his calling by the word to be the means of repentance; so the Apostle by this phrase, that we should be called the children of God, may insinuate the outward calling by the preaching of the word, to be the means whereby God bringeth us to this honour of his children. Secondly, (not to stand upon this reason) by this phrase that we should be called, he meaneth, not only that we should be indeed his children: but also that we should be so known and declared, yea, publicly proclaimed to all the world to be the children of God. As an other Apostile saith, that God was not ashamed to be called the God of his ancient people Hebr. 11. 16. (Where also note the phrase, to be called, to signify so to be indeed) so here this Apostle telleth us, that God is not ashamed, that we should profess ourselves to be, and that we should be called by other, his children. Herein therefore God differeth from many men, especially from some princes, who though they purpose secretly with themselves, whom by adoption to make their children (having none by nature) and to whom to leave their inheritances or their Crowns, yet for some considerations they will not have this to be known. But it is otherwise with God. He hath so loved us, that he doth not only make us his children, but that also he doth declare and publish and proclaim us so to be. 3 From the former reason ariseth another, viz. that the Apostle useth this phrase to teach us, that if he be not ashamed, that such as we are, should be called his children, then much less should we ourselves be ashamed of this honourable title. If a great king be not ashamed that the son of a poor beggar, should be called his son, is there any cause, why the said son of such a poor beggar, should be ashamed to be called the son of such a great King. In like manner, if God the king of kings, be nor ashamed that we poor beggars brats should be called his children, is there any reason, why we should be ashamed of so honourable a title? I could much amplify this point. But for further amplification thereof, I do only wish, that if any for fear of the disgrace of the world (to be spoken of in the objection following) be ashamed to call himself the child of God, and to carry himself accordingly: such an one do well remember, what our Saviour saith of them that are ashamed of him. & of his words, before such an adulterous & sinful generation (viz. as this last age of the world is where in we now live) to wit that he also will be ashamed of him, when he shall come in the glory of his Father, with the holy Angels Mark. 8. 38. For certainly in like manner will God the Father be ashamed of all such, and will utterly deny them to be his children in the world to come, that were ashamed to be called his children, and to live as his children in this life. Yea this is the more certain, because there is infinitely more cause why God should be ashamed of us, then why we should be ashamed of him. Thus much of the seventh particular word in this text. The eighth word is, the children of God. Some read, the sons of God: but the original is, the children of God: comprehending sons and daughters, men and women: and so the same word is used, john 1. 12. and 11. 52. and Rom. 8. 16. 17. and in many other places. This is to be observed, for the comfort as well of women, as of men; and for the instruction (as afterward we shall hear) of one sex as well as of the other. And therefore the Apostle allegeth the words of the Prophet in the name of God himself, speaking in this manner: I will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty. 2. Cor. 6. 18. Hear we see express mention as well of daughters as of sons. This is to be the rather noted, because some in the bravery of their wit (or rather in the rage of their madness) do not stick to deny women to have any part in the matters of salvation: although the Scripture do both expressly say, that there is no exception of male or female with God, but that all are one in Christ jesus, Galat. 3. 28. and although it do also record unto us example as well of believing women as of believing men. But what doth the Apostle here mean by children? For the understanding of this, besides divers other ways how men may be, and are called the children of God, let us know that in a more strict sense, this title, the children of God, is taken two ways: First, for all the members of the visible Church, so long as they continue such members, and that because of the outward covenant of God made with the whole body of the visible Church. In this sense it is said, The sons of God saw the daughters of men, that they were fair, etc. Genes. 6. 2. Hear the sons of God do signify such as professed themselves the sons of God, and so were of the visible Church. In the same sense also our Saviour himself calleth the jews (even in his time) generally by the name of children, saying, It is not meet to take the children's bread, and to cast it to whelps: Matt. 15. 26. Secondly, this title, the children of God, is taken for them that have received the spirit of adoption, and that are regenerated by the immortal seed of the spirit, and by the word of God. So it is taken in the place before alleged, Rom. 8. 16. 17. and often elsewhere: and so only (not in the former sense) is it taken in this place. For the Apostle speaketh of them that work righteously, and are borne of God, as we have heard in the end of the former chapter: and of them that know that when Christ shall appear they shall be like him, as appeareth in the next verse. But none work righteously, etc. neither do any know they sha●l be like unto Christ at his appearing, but only they that are by the spirit of God regenerated: and therefore the Apostle speaketh o●ly of such in this place. To speak a little more of adoption and regeneration; for Note. the making thereof the plainer and more perspicuous, we must understand that the adoption of God differeth much from the adoption of men. For the civil Lawyers that writ of 〈◊〉 say that adoption must be of the younger by the 〈◊〉 that he that adopteth a child, must be elder than the person adopted, neither do they only distinguish thus betwixt adoption and arrogation; that arrogation is the taking of one to be a child, which is already of age, and at liberty, and (as we say) at his own hand, and his own man: but adoption is of one under age, and of one that is in tuition, government, and gardianship of another: the civil Lawyers (I say) do not only write thus of adoption, but they also say, that adoption properly is when one that hath no children of his own, doth adopt the child of some other to be called by his name, or at least to be brought up by him, and to be his heir. God doth not so adopt us: for he hath a Son of his own: yea more properly his own, than any man can say of any child in the world, because Christ is the proper Son of God from everlasting, by communication (as we have heard) of the whole essence of his Father unto him. But the children of men are their children long after them, and therefore they are younger than their fathers. They are also children by taking some part of their parent's nature, and that of their bodily substance only: for their souls are immediately from God: who therefore by opposition to the fathers of our bodies, is called the Father of spirits, Heb. 12. 9 and is said to form the spirit of man, Zechar. 12. 1. As for the great objection that doth most trouble men, viz. if Note. God immediately make our souls, how then c●me we stained with original sin? it may receive a double answer: First, that they come by sin at their entrance into the body: as in old time men might get the leprosy by entering into an house only infected with the leprosy: and as men may now get the plague by going to the house lately visited therewith, though no man dwell in the said house: as also by putting on a garment coming from one that had the plague. For the body is an house, or garment of the soul, coming from our polluted and defiled parents. Secondly, touching the said great objection, it is altogether curious to inquire of the manner, when the thing is manifest. For a man may as well inquire of Note. them that were raised from death to life by the Prophets, and by our Saviour, and his Apostles, especially of the faithful so raised (Lazarus, Dorcas, etc.) how after their said restoring to life again, they became sinners again, and so subject to death again. For being dead, and their souls and bodies in death separated, it cannot be denied, but that during that time, they were free from sin, both in body and in soul. If therefore this be a curious question, how they became again defiled with sin, and to need to pray for forgiveness of their trespasses then also is the former. For there is the like reason of the one and of the other. To return to our former speech of adoption, although God have such a Son of his own, in whom he is well pleased, yea many other sons likewise by creation, keeping still that glorious image wherein they were created; (viz. all the blessed Angels) yet because Adam had transgressed, and that through his fall he had no children amongst the sons of men, therefore it pleased him also to adopt us unto himself. This then is one difference betwixt the adoption of God and the adoption of men: that men only adopt children when they have none of their own: but God adopteth us though he have one of his own by nature, and many by creation like unto himself. Another difference is, that when men do adopt, there is Note. not, neither can be any second generation of him that is adopted, whereby to make him like to him that doth adopt him, being before unlike unto him. For to make one like to another, passeth the work of any man. But in our adoption to God there is not only an acceptation of us for his children, but there is also an actual regeneration and second birth wrought in us by God's spirit (therefore called the spirit of adoption) whereby we are made like to our Father that doth adopt us. Secondly, men having no children of their own, cannot adopt other in any or by any: but God having a Son of his own (as we said) doth in him, and by him, and through him, (as it were by marrying of us unto him, and incorporating us into him) adopt us for his children. Moreover, touching adoption, the whole number of children adopted to God, considered jointly together, are accounted as one, viz. as a daughter, so made by marriage to the only Son of God, Psal. 45. 10. Hos. 2. 9 in which respect the whole Catholic Church, comprehending all the elect and children of God (and no other) is often called by the name of a Spouse, and of one spouse unto Christ, Cantic 4. 8. 9 10. and 5. 1. john 3. 29. Reu 21. 2. and 9 and as of one wife, jerem. 3. 1. etc. and the Church is said to be but one, even one alone, and the only daughter of her mother, Cantic. 6. 8. and one body in Christ, Rom. 12. 5. 1. Cor. 12. 12. Ephes. 4. 4. But the children of God being severally considered, according to the several sex of every one, they are called the sons and daughters of God, as before we heard. Thus much of the eighth particular word in this text. In the last place the Apostle doth rather repeat the name of 〈◊〉 God. God, then use the relative his, saying, that we should be called the children of God, rather than his children, the more to keep them to whom he wrote in a serious consideration of this their dignity whereof he speaketh, and to make them the more to lift up their eyes and their minds and whole hearts to him, whose children they are. Thus much (as briefly as I well could) for the consideration of the particular words of this exhortation, to the beholding of the great love of God in making us his children. CHAP. FOUR Of the dignity of God's children from the excellency of God himself who is their Father: the rather because it is further proved by the difficulty and greatness of the work of regeneration, that the said work, is altogether and only the work of God. NOW according to my method and order first propounded to myself, I will more amply lay forth the main point of the dignity of God's children, viz. How great, how admirable, & how incomprehensible this love of God is in making & declaring us to be the children of God, in such fort as hath been before touched. For it cannot be but of very great excellency, sith the Apostle hath made such a grave exhortation to the beholding thereof: every word whereof is so emphatical & significant as we have heard. And indeed so excellent is it, that as M. Rogers saith (Chap. 3. of his sixth treatise) so I may also say, that when I have said what I can of their state, I must confess that I have said but a little. NOtwithstanding I hope that this little shall be somewhat for the helping of them that considered not so much before: and for the provoking like wise of other to enter into further meditation of this argument, and perhaps to write more largely there of then I have done or could do. For it is well worthy of the best meditation, and largest writing that may be, for the better comfort of such weak ones as whose hearts are almost broken with the manifold indignities that daily they meet with in the world; and for the provoking of all advanced thereunto, to more thankful ●es to him that hath so advanced them: and to make such other uses, as after the point itself more largely handled, shall be briefly noted. To come therefore to the matter: touching this dignity of the children of God, let us first of all consider the same by the excellency of him whose children they are h●●e said to be. For he is described to be high and excellent to inhabit the eternity, to be called by the name of The holy one, and to dwelin the high and holy place. Isai. 57 15. He is called, The God of Gods, and Lord of Lords, A great God, mighty and terrible, Deut. 10. 17. Hens●d to have 〈◊〉 his hands, the deep places of the earth, the height of the mountains the sea etc. Psalm. 95. 5. and to have greatness and power, and gl●ry, and victory, and praise, with all that is inheaven and earth: that his is the kingdom, and that he excelleth as head over alth●● both riches and honour come from him, and that he reigneth over all, & hath power and strength in his hand, and is able to make great, and to give strength unto all etc. 1. Chron. 29. 11. 12. Again, who is the King of glory? The Lord, strong and mighty: even the Lord mighty in battle: Psal. 24. 8. And again, The Lord reigneth etc. Clouds and darkness are rounnd about his Righteousness and judgement are the foundation of his throne etc. Psal. 97. 1. etc. But why do I thus discourse of his excellency whom the heaven and the heaven of heavens are not able to contain? 1 King 8. 27. It is hard to set forth the excellency of the children of God now in hand, as it is worthy; how impossible then is it to set forth the excellency of God himself? For is he not so excellent, that those creatures which next to himself are by creation most excellent (I mean the Angels, for their excellency called princip l●●es, powers, and mights etc.) cannot behold his excellency, without hiding their faces with their wings from the sight thereof? Isa. 6. 2. Is he not so excellent, that Moses (one of the most excellent servants of God, that ever were amongst men) hearing his title of mercy, The God of Abraham, Isaak, and jaakob, hid his face, being afraid to look upon him? Exod. 3. 6. Is he not so excellent, that when he gave his Law, there were thunders, and lightnings, and a thick cloud upon the mount, and the sound of a trumpet exceeding loud; so that all the people that was in the camp, was afraid? and that all mount Sinai was on a smoke because the Lord came down upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and all the mount (it self) trembled exceedingly? Exod. 19 16. 18. Is he not so excellent, that when he had so given the law, and when the people saw the thunders and the lightning, and the sound of the trumpet, and the mountain smoking, they fled and stood a far off: and said unto Moses, Talk thou with God, and we will hear: but let not God talk with us, lest we die. Exod. 20. 18. 19 Is he not so excellent, that when he passed by, before that great Prophet Eliiah, a mighty strong wind rend the mountains; and that after the wind came an earthquake and after the earthquake came fire: and after the fire, came a still and soft voice: which notwithstanding when Eliia heard, he covered his face with his mantel? 1 Kings 19 11. 12. 13. If any desire to behold more of the excellency of this God besides the book of his excellent creatures, and besides those things before alleged out of the book of his word; let him further look in the said book of his word upon the places following. Deut. 7. 9 10. and 32. 4. 2. Chron. 20. 6. etc. Nehem. 9 17. and 32. job 9 3. etc. and vers. 14. and chap. 12. from 13. to the end Psal. 47. 3. etc. 84. 8. to 16. Isai. 40. 9 to 18. and verses 22. 23. 24. Isai. 42. 5. and 48. 12. jerem. 10. 10. etc. and 51. 15. etc. and 31. 35. etc. and 32. 17. etc. Dan. 6. 27. Amos 4 13. and 5. 8. etc. Revel. 4. 3. etc. and upon many other the like places. Let him also consider his most wise, powerful, righteous, gracious, and every way most admirable administration, and government of all things in heaven, in earth, in the waters, and under earth and water. For as God made all things at the first most excellently, so he still governeth all things according to his first creation of them. If God himself be thus excellent, how can his children be but excellent? For all the children of God are in some measure made like unto him, even in power, wisdom, holiness, and righteousness, as afterward we shall hear. And they are not his children (by adoption and regeneration) that do not in the former things somewhat resemble him. Many men indeed have children nothing like them, either in favour or in conditions. But certainly there are none of the children of God, but are in part like unto himself, yea, this is a most certain note of a child of God, to have the Character and similitude and image of God upon him and in him. As Adam who was the son of God by creation, Luk. 2. 38. was at the first (male and female) made and form in the image and similitude of God, so likewise are all these children of God by regeneration, of whom now I speak. How great therefore is this their dignity? The dignity of the sons of men is measured according to the dignity of their fathers: as also according to their resemblance of them. Therefore the dignity of Kings being the greatest dignity of the sons of men, their children are accounted most honourable and most noble; yea to be but son in law to a king, by marriage only of a king's daughter, is accounted, & is indeed a very great advancement: especially for a poor and mean man. When Saul the first king of Israel, and a wicked King, given in the Lord's anger, offered his daughter Merab unto David, what answered David? Who am I, or what is my life or the family of my father in Israel, that I should be son in law to the King? When again saul's servants (set a work by Saul himself) spoke with David secretly, to persuade him to take Michael, (an other of saul's daughters, Merab being given to Adriel) and said, Behold the King hath a favour unto thee, and all his servants love thee: Be now therefore the King's son in law. He answered again to the same effect, that before he had done, Seemeth it to you alight thing, to be a King's son in law, seeing I am a poor man and of small reputation? 1. Sam. 18 18. 22. 23. So David, that could tell how to judge of things, (as being then a Prophet, and having before that, written the 9 Psalm upon the overthrow of Goliath) accounted it a very great dignity, (yea, too great for him being a mean person) to be but son in law to a King, to the first king of Israel, (and therefore the least; for as natural things are least at their first birth or springing up; so the dignities of men, of Kings, and other, are lest at the first, and in time do increase and grow to a greater state, and stature) yea, also to a wicked King. For Saul before that, had showed his wickedness, both in offering sacrifice before samuel's coming & contrary to his direction. 1. Sam. 13. and also in sparing of Agag, and the best of the Amalekites sheep and Oxen. 1. Sam. 15. Who then can sufficiently express the dignity of them that are the children of the most high God, King of kings, etc. by marriage unto Christ jesus, by adoption, and incorporation into him? Furthermore, concerning these children of God, let us remember that before said touching their regeneration by God himself. It is the work of God only to make a child of God in this manner. In the time of the law (to speak according to the phrase of those times) men might beget children to other, and raise up seed unto other. For we know that a man after marriage dying without issue, Note. the next of that kindred (not married before) was bound to take the wife of him deceased; and so to raise seed unto him: and this seed so raised, was accounted the seed of the dead, not of the living. Deut. 25. 5. 6. By adultery also in these days the children of some are accounted the children of other. But certainly to raise up such children to God, as here I entreat of, is the work only of God himself. Men and Angels cannot beget such a son or daughter unto God. This hath been proved by testimonies of Scripture before. Notwithstanding, I will now further prove the same by the greatness of the said work of regeneration. For indeed it is the greatest of all other: (the personal union of the divine and human nature in the person of Christ only excepted) because it containeth (almost) all miracles mentioned in the Gospel to have been wrought upon men. What be those miracles? The giving sight to the blind: hearing to the deaf: speech to the dumb: health to the sick: strength to the lame: cleanness to the lepers: life to the dead: and release and liberty to them that were possessed of devils. All these are wrought at once in the work of our regeneration. Whereas we were by nature spiritually blind, the eyes of our mind are lightened to see the great things of God, and the deep secrets of his kingdom. Whereas by nature we are spiritually deaf, our hearts are opened, that our ears do attend to the word of God. Whereas by nature we are spiritually dumb, not able to speak a good word, our lips are so opened, that our mouth doth show forth the praise of God, and is able to speak of righteousness. Whereas by nature we were spiritually sick, heart sick, sick unto death: we are in regeneration restored to spiritual health in part, and certainly assured of perfect recovery of all our spiritual infirmities at the last. Whereas by nature we were spiritually lame and impotent, not able to stir hand or foot toward any thing that good is, we are in regeneration made strong (in time) to walk about, and to do the works of God in some measure. Whereas by nature, we were wholly defiled from the crown of the head to the sole of the foot, with a most noisome spiritual leprosy, ten thousand times more infectious and dangerous, than any bodily leprosy: we are in regeneration cleansed thereof, and made as whole (as we say) as a roch: yea, whereas by nature we were dead in our sins, we are in regeneration, raised up to the life of God. Finally whereas by nature, we were possessed spiritually of the devil: yea, touching both our souls and bodies in his thraldom, not able to do any thing, but what he would have us to do and doing that with all delight: we are in regeneration released of this bondage and made the freemen of God himself; Are not all these great things? How did men admire the least such miracle, wrought upon the bodies of men. Since the world began (saith the blind man restored to bodily sight) it was not heard, that any man opened the eyes of one that was borne blind. joh. 9 32. How great then and how wonderful is the work of all the former miracles, at one instant wrought. Verily far greater, upon the inner man, and being spiritually wrought then all the former outwardly wrought upon the outward man: yea, all the former are the greater, because by working of them in our regeneration, we are in a moment advanced from hell to heaven itself. The disciples which john sent unto Christ to know whether he were the Messiah or no, or whether they should look for another, were returned by Christ to john with this message, Go and show john what things ye hear and see: The blind receive sight, the halt do go: and the lepers are cleansed, and the deaf hear; the dead are raised up: and lastly he addeth as the greatest of all, the poor receive the Gospel. Mat. 11. 4. 5. How did the poor receive the Gospel? viz. to their regeneration of being the children of God. And that the meaning of our Saviour by setting this in the last place, was to commend it as the greatest, it appeareth, because in the place next before that, he had mentioned the greatest of all the former. For who will deny the raising up of the dead to be greater than making the blind to see, the halt to go, the lepers to be clean, or the deaf to hear? The proof of all these particular miracles to be wrought in our regeneration, we shall hear afterward. In the mean time, hereby it is most evident, that the work of our regeneration is the work only of God. For God only worketh all miracles. Blessed be the Lord God, even the God of Israel, which only doth wondrous things. Psal. 72. 18. Thou artgreat, and dost wondrous things; thou art God alone. Psa. 86. 10. So the Prophet proveth God to be God alone, by the effect of doing wondrous things. Praise ye the Lord of Lords: for his mercy endureth for ever, which only doth great wonders. Psal. 136. 3. 4. Darius' an Heathen could acknowledge the working of signs and wonders in heaven and in earth as a thing belonging to God only. Dan. 6. 27. And indeed, if the working of miracles did not belong to God only, it had been no good argument of our Saviour to return the messengers of john with report of his miracles, for demonstration of himself to be the Messiah which should come, and no other to be looked for. If any that is learned desire further handling of this general point, I refer him to Beza against Holderus, in pages 13. 14. 15. 16. 17. 18. 19 etc. To return to the former matter, the work of our regeneration is not only a miracle, and the greatest miracle of all other (except only before excepted) but it is also as great as the creation of man at the first. For therefore it is called by the very name of a creation. If any man be in Christ, let him be a new creature. 2. Cor. 5. 17. In Christ jesus neither circumcision availeth any thing nor uncircumcision, but a new creature. Galat. 6. 15. We are his workmanship created in Christ jesus. Ephes. 2. 10. Our new man also is said to be created in Christ jesus. Ephes. 4. 24. Neither is our regeneration, as great only as the first creation of man, but also greater; yea, than the first creation of all things. This is manifest by these reasons. 1. Because the first creation, was (as it were) but one work: namely to make that which was not made before. But in this work of regeneration, there is a double work, first to take away our natural corruption, secondly in stead thereof to create and form Gods own image. 2. In the first creation, there was no opposition, no enemies, no let, no hindrance to God. But in our regeneration, there are many and mighty enemies, and many great lets and hindrances, and as it were blocks laid in God's way. Satan himself with all his angels and the whole power of hell, do labour what they can to hinder t●●s work: So also doth the whole world with all the power thereof: Our hearts likewise with all the thoughts, lusts, and affections thereof, and our whole man do strive and struggle with God, by all means resisting him, and opposing themselves unto this work. Yea, sometimes the children of God themselves (even being regenerated) do interpose and oppose themselves to the regeneration of other. For did not john say to our Saviour: Master, we saw one casting out devils by thy name, which followeth not us: and we forbade him, because he followed us not? Mark. 9 38. Can john and the other disciples with him, forbidden another casting out of devils, in the name of Christ, and not hinder the work of regeneration? Peter advised Christ not to go to jerusalem there to suffer those things which he was to suffer: Mark 8. 32. The like did all the Apostles: joh. 11. 8. Peter also seeing Christ's glory in the mountain, where Christ transfigured himself, being ravished therewith, would have had Christ to have continued there still, and to have built three Tabernacles, one for him, another for Moses, a third for Elias. Mark. 9 5. Can Christ by the foresaid counsel have avoided death, and not have hindered the whole work of man's redemption, and therefore also of his adoption and regeneration? yea, had not the hindrance of Christ's death, been the way to have fet all the saints from heaven, that in their souls had been there before, by virtue of Christ's death, after their translation into heaven, to be suffered for them in earth? The taking away of the cause must needs be the nullifying of the effects, depending upon that cause. If any in great place, do bestow an office upon an other as pretending the bestowing thereof to belong unto his place; shall not the receiver of that office (though having for sometime enjoyed the same) be dispossessed thereof afterward by another, that shall find the right of collating the same to be in him, and never to have been in the other that before had bestowed it? The like might besaid even of the dispossessing of the souls of the righteous of heaven itself, if they had been admitted thereunto by virtue of his death, that had not died. Thirdly, touching the difficulty of our second creation above the first: in our said first creation God did no more for us in our kind, then for all other creatures in their kind. He made us perfect: and so he made every other creature perfect in his kind. But in our second creation, God doth not only more for us, then for the Angels that had fallen, but also then for the Angels that stand, as afterward we shall hear. Fourthly, in the first creation, God wrought as God alone: but in our second creation, regeneration and adoption, it was needful that God should be made man, and that God and man made one person, should work the said work of our second creation, regeneration and adoption, as afterward also we shall hear more largely. Fiftly, our first creation, and the first creation of all things, was made as of nothing, so also for nothing. But our second creation was not only wrought of nothing, and of less (or at least worse) than nothing, (for the new man is form in us, but not of us) but it was also wrought at a price, or by a price. Note. For Christ gave himself for us, and we are said, to be bought with a price: as likewise shall be showed anon. Sixtly, the first creation of all things was perfected, and consummated in six days: but albeit our regeneration be begun in a moment; yet it groweth by small degrees: yea, if one of the children of God be inclined to some special sin (as who is not?) how hard a thing is it in long time, and by many m●●●es to repress and reform the same? And though a man do live many years after his regeneration begun, yet it is never perfected in this life; neither shall be, till our corruptible bodies have put on incorruption; and till that that is mortal be made immortal. Seventhly, to illustrate this by similitude, as it is more easy for the potter, or glass man, to make an whole house full of pots or glasses, then to set one together, and make it as sound as it was, being broken all to pieces: so was it more easy for God at the first, to make an whole world of creatures, than now only to restore, and build man up again, and (as it were to set him together again) being (touching the image of God in him) destroyed, and (as it were) broken in pieces. All this of the difficulty of our second creation, in comparison Note. of the first creation, is to be understood, but only in respect of man's judgement touching the difficulty of things: not simply in consideration of God's power. For to speak simply of God's power, all things are alike thereunto. There is nothing harder or easier than another with God. It is as easy for him to make an whole world, yea, many worlds, as to make the least creature. By this greatness of this work, the work itself is the more manifest, to be the work only of God. For if to make a man, or to make an whole world, be not the work of any but of God himself (as the whole Scripture teacheth us) how much less may we say, that any but God alone can regenerate a man and make a man the child of God? this work being (as hath been showed) greater then the work of creation. The more proper therefore that this work of regeneration is only to God, the more excellent needs must be the condition of them, that by this work are made the children of God. According to the rareness of the workman, so is the work itself esteemed. If but one man in a country, or in a kingdom, can do some special work, in what estimation is the work itself? what then shall we say of this work of regeneration, and of making the sons of men the sons of God, which none can do in the world, but only one even God himself? How honourable therefore is their state● CHAP. V. Of the first moving cause of our regeneration, viz. which first moved God to regenerate us. AS in the former Chapter the dignity of God's children hath been declared by the excellency of God who is their Father, as also by this, that God only hath begotten them again unto himself, and that no other can work the work of our regeneration: so now to set forth the same further by the first and principal cause thereof, viz. by that which first moved God so to regenerate and adopt us unto himself, let us a little more consider of the infinite love of his towards us in this behalf, whereof before we have heard, even that that love is the principal cause of our adoption and regeneration. This love of God is here to be considered two ways. First, as the cause of election before the foundations of the world were laid, both to adoption, whereof now we speak: and also to the fruition of all other mercies in this life and the life to come. Secondly, as it was afterward in the fullness of time declared, by the sending specially of his son into the world, for the effecting of that our adoption. Touching the first, it hath been before noted, that the Apostle in this very place, speaking of the love of God as of the cause of making us his children, doth not speak in the time present, but in the time past, by that circumstance of time signifying the said love of God, not to be a new love, or a present love only, but an ancient love, even from the beginning. The same (besides the Scriptures before alleged) is expressly testified by the Apostle Paul, who not only saith that God hath elected us before the foundation of the world, but also touching the cause and the end of our said election, he addeth, that God hath then predestinated us to be adopted, (or to be made children) through jesus Christ unto himself, according to the good pleasure of his will, Ephes. 1. 5. that is, according to his mere and most free grace, without respect of any worthiness of them, whom he hath chosen: and the words following of the principal end of our election, viz. the praise of the glory of his grace, do further manifest his free grace to have been the principal cause of election to adoption, and to the sonship (if I may so speak) of God. For if there were any other principal cause thereof then only God's free grace, than also the praise of the said cause should be the end of our election, as well as the praise of the free grace of God. As also it is said, that God chose the children of Israel to be his special people, because only he loved their fathers, Deut. 4. 37. and as Samuel saith, it had pleased the Lord to make them his people, 1. Sam. 12. 22. insinuating by that phrase, the mere pleasure of God to have been the cause of making them his people: so and much more may be said touching our adoption to be the children of God. Yea, so also it is said, that God of his own will hath begotten us again, etc. that is, of his mere love, jam. 1. 18. As this love of God (afterward declared by the act itself, of adopting us to be his children) was thus eternal without beginning, so also it is eternal in respect it shallbe without end: Therefore it is called everlasting love, jerem. 31. 3. and john saith, that whom God loveth once he loveth to the end: john 13. 1. And indeed whatsoever is without beginning, is also without end. Many things have beginning, which shall have no end, as all Angels good and bad, and the spirits of all men: but nothing shall have end, that hath no beginning. Therefore as before we heard that all that are regenerated have been beloved of God without beginning of his love, so Peter saith that such also are kept by the power of God unto salvation, etc. 1. Pet. 1. 5. But of this before, Chap. 2. Neither only is that love of God towards the regenerated everlasting and without end, because it is without beginning: but for the same reason also it is the more free and without all respect of any worthiness in them that are without beginning beloved. For how can they pretend any worthiness in themselves to have been the cause of that love, that was more ancient than themselves, yea then the world? The cause must be before the effect, and not the effect before the cause. In this respect therefore the dignity of God's children is so much the greater; first because they are beloved of God: secondly because they have been so long beloved of God: thirdly, because they have been and are freely beloved of God: four because the love of God is everlasting. Concerning the first; if the favour of a king be as the dew upon the grass, Pro. 19 12. and if in the light of a King's countenance be life, and his favour be like a cloud of the latter rain, Pro. 16. 15. what shall we say of the favour of God, and of the light of his countenance that is king of kings? The same is to be said of the antiquity of God's love. For as it is the greater grace and honour for a subject, the longer he hath been in favour with his Prince; so likewise that all the children of God have been so long in favour with God, and that God hath so long loved them, it cannot but be the greater honour unto them. Thirdly, the freeness of God's love without respect of any desert in his children, doth as much dignify his said children, as the free grace of a Prince without any desert or gifts, whereby to procure the Prince's favour, doth the more honour such a subject as is in such free favour with his Sovereign. Fourthly, and principally the love of God is the more honourable in respect that it is everlasting, because we see the grace and favour of all Princes to be mutable. Though Haman were in such grace with Ahashuerosh that he procured him to write his royal letters for the destruction of all the jews: yet we know what a change fell out afterward. Yea, how soon and upon how light an occasion (even upon the false report only of flattering Ziba) was the great love of David qua●led towards Mephibosheth the son of his ancient and most faithful friend jonathan? Sith therefore the love of mortal Princes is so uncertain, it cannot but be the greater honour to the children of God, that they are so rooted and grounded in grace and favour with God, that nothing whatsoever shall ever be able to disgrace them with him, so as that he shall for ever cast them off. But this shall further appear by other things, afterward handled concerning their further dignity. All this of the love of God, of his ancient love, and of his free love, and of his unchangeable love towards his children, is the more honour unto them, because as it is said, jacob have I loved and Esau have I hated: Rom. 9 17. so it is said that the Lord hateth all the workers of iniquity. Psal. 5. 5. and that his face is against them that do evil, to cut off their remembrance from the earth. Psal. 34. 16. And therefore the wicked have no part in the foresaid love of God, but it is proper and peculiar only to the children of God. And thus we see, that the foresaid love of God towards his children is not only to be considered as the principal and first moving cause of their regeneration: but also as a singular, and most honourable benefit and prerogative. Thus much for the first consideration of the love of God in making us his children, viz. as it was the cause of our election at the first, even before all times, unto our adoption and regeneration to be made in time. Touching the second consideration of God's love in making us his children, namely as it hath been declared particularly, in giving his son for the effecting of our adoption whereunto we were predestinated and elected, it is said, So God loved the world, that he hath given his only begotten son, that whosoever believeth in him should not perish, etc. joh. 3. 16. If God so loved the world that he sent his son, that men might have everlasting life by believing in him, than also in his said love he sent his son to adopt them unto God. For none can believe but such as are adopted, and have the spirit of adoption, whereby to believe God to be their father. And adoption is one necessary step to everlasting life: and without adoption and regeneration, can no man enter into the kingdom of heaven, as our Saviour teacheth Nicodemus in the same chapter. Neither is it only manifest thus by consequence, that God so loved the world, (that is, the elect men in the world) that he sent his son for their adoption, but the Apostle doth also teach the same expressly; When the fullness of time (saith he) was come, God sent his son made of a woman, and made under the law, (that is, not only borne in the time of the law, but also made subject both to the obedience and to the curse of the law) that he might redeem them that were under the law, that they might receive the adoption of sons. Galat. 4. 4. 6. By these testimonies it is manifest, not only that God declared his great love towards us in sending his own and only son into the world, to make us his children, but that also God the son was a principal agent in the work of our adoption and regeneration, as well as God the father: and that we could no more have been made the children of God without the work of God the son, then without the work of God the father. The same is yet further manifest, by the Evangelists interpretation of the prophetical words of Caiph as spoken as he was high Priest, touching the necessity of the death of one for the people, and that the whole nation should not perish, For this (saith the Evangelist) spoke he not of himself, but being high Priest that same year, he prophesied that jesus should die for that nation: and not for that nation only, but that he should gather together the children of God that were scattered. joh. 11. 50. By gathering together he meaneth adopting: and by the children of God he meaneth not them that were already in act the children of God, but that were appointed and predestinated so to be, as before we heard. It is also in the said place to be observed Note. that he speaketh not passively, but actively. He saith not, that the children of God might be gathered together, but he saith that he might gather together, etc. So he noteth that the gathering together and adopting of the children of God, is a work of jesus Christ as well as of God the father. The same our Saviour himself testifieth, saying: Other sheep I have also which are not of this fold, them also must I bring. joh. 10. 16. he saith not they shall be brought, but that he himself must bring them. Peter accordeth with both the former testimonies, making this to be the end of Christ's suffering once for sins, etc. not that we might be brought only to God, but also that he might bring us unto God. 1. Pet. 3. 18. As therefore we could not have been saved without Christ, so neither could we have been adopted without him. Therefore also, as before we heard the dignity of God's children, to be the greater by the work of the father, so it is also the greater hereby, that the father worketh herein by the son: and the son worketh with the father as well in this our second creation as in the first: For Christ is the same in glory and excellency with the Father. Whatsoever is spoken of the Father (according to the Deity) the same may also be said of the son. For I (saith Christ himself) and my Father are one. joh. 10. 30. and the Apostle saith, that he being in the form of God, thought it no robbery to be equal with God. Philip. 2. 6. And he is called the heir of all things, by whom God the Father made the world: and the brightness of the glory, and the engraved form of his father's person. Heb. 1. 2. 3. Neither was Christ only so excellent as he was God: but he was also very excellent in his humanity: the same being conceived in the womb of a virgin by the immediate operation of the holy ghost; and being personally united to the Godhead, that both natures might make one person; and so united, being also altogether without sin, unspotted, undefiled, most holy and righteous. In his offices also he was most honourable: being the only King, Priest, and Prophet of his Church: yea, such a King, Priest, and Prophet, as of whom David and Solomon, and all their kingly posterity, with the Priests of the law, and the Prophets extraordinarily raised up and sent to the ancient people of God, were but types, figures and shadows. The more excellent therefore that Christ is and was before his sending into the world and afterward, the more hath God dignified his children, in sending him so into the world to make them his children. The more honourable persons that any Prince doth employ for the good of any other, the more is he dignified and graced, for whose good such honourable persons are so employed. Did not Balak King of Moab, much honour Balaam by sending unto him, first some of the Elders and Princes of Moab and Midian: Num. 22. 5. 7. and 13. and afterward more Princes and more honourable than the former? vers. 15. Was it not a great honour to the Prophet Isaiah, that Hezekiah sent Eliakim the steward of his house, and Shebna his Chancellor and the elders of the Priests to ask counsel of him touching Rabsheka? 2. King. 19 2. May not the like be said of josiahs' sending Hi●kia the Priest, Ah●kan the son of Shaphat, Achbor the son of Michaiah, Shaphan the Chancellor, and Asahia the King's servant, to Huldah the Prophetess for counsel from the Lord touching the finding of the lawe● 2. King. 22. 12. That the Centurion sent not one of his own servants, but the elders of the jews unto our Saviour in behalf of his sick servant, Luc. 7. 3. was it not to do the more honour to our Saviour? If the sending of such honourable messengers were some honour to them to whom they were sent, what shall we think of Gods sending his own son to us, and for us, to make us his children? Doth not God thereby greatly honour us? verily it cannot be denied: sith the sending of Christ was more, then if he had sent all the Angels in heaven. For Christ is made so much more excellent than the Angels, by how much more he hath obtained a more excellent name than they. Heb. 1. 4. This is so much the more, because God sent not his son in glory, and to live here in glory, but in baseness and in form of a servant, clothed with our base nature (yet purged from all corruption as soon as it was separated in the womb of the Virgin to be that which afterward it was) and so to live a while in poverty, in shame, and in all contempt, and at the last to be put to the most shameful death of the cross, as though he had been a worm and no man; or as though he had been the vilest man, that had before come into the world. Were it not a very great honour to a poor, yea, to a traitorous subject, being somewhere in captivity, bondage, and great misery, if his Prince should abase his only son, and send him disguised in base apparel, and to undergo much poverty and other hardness, with shame also and contempt for a time, for the redeeming the said subject and to bring him home to the Court of the Prince, there to eat meat with the Prince his son, and to be accounted as a companion of his? How great then, is this honour that God hath done unto us in sending his own son, and in exposing him to many, (yea to all) indignities to redeem us that we might receive the adoption of sons? Before I proceed any further, let me here insert another principal cause of our regeneration, viz. the mercy of God. This may seem to be all one with the love of God, before handled. And indeed it is so like thereunto, that it is often confounded therewith: so that the word love is often taken for mercy: and mercy is often taken for love, when there is speech of the dealing of God with men: especially in the matter of election, calling and salvation. This may be observed in divers places before alleged, and therefore I stand not upon it. But although there be great similitude betwixt them, yet Note. they are also to be distinguished. For first of all both are in God towards man, but both cannot be in man towards God. Love may be and must be in man towards God: but it is very absurd to say that a man may show mercy unto God. Again the love of God hath respect unto us as being only the creatures of God; even base creatures, such as were altogether unworthy so great honour of being made the children of God. But the mercy of God hath respect and relation unto us, not only as we are creatures, base, and unworthy of the foresaid love, but also as we were miserable, especially polluted with infinite 〈◊〉 yea, dead in all sins and trespasses; more than unworthy of his favour, even such as had deserved his everlasting displeasure and indignation: as having been traitors and rebels against him in the highest degree. Furthermore, the love of God is in order before the sending or giving of Christ, being the cause both of our election, and also of sending or giving Christ jesus as hath been showed touching election out of Ephes. 1. 5. 6. and touching the sending of Christ out of joh. 3. 16. But the mercy of God is only in Christ jesus, and for Christ jesus his sake, as afterward shall appear. Whereas it is said that we are elected in Christ, that is not to be understood simply of election itself, but rather of the ends whereto we are elected, viz. adoption and salvation. To speak simply of election itself, it was merely of the free love of God, and the efficient cause thereof was only in God himself. And so God having eternally decreed our salvation, did also at the same instant decree the means of our salvation; namely the giving of his only son to be made man for us. We were first in order elected to be saved, and then Christ was appointed and at the same instant destinated, to be the person by whom we should be saved. Therefore, as Peter saith that the jews had put Christ to death by the determinate counsel and foreknowledge of God, Acts 2. 23. so he calleth Christ alambe unspotted, etc. ordained before the foundations of the world, 1. Pet. 1. 20. Notwithstanding this priority of decreeing our salvation, before the sending of Christ was decreed, must be understood of a priority in order in the nature of things, not of a priority in time. For both being eternal and before all times, (to wit the decree for saving us, and the decree for sending Christ to work out that salvation for us) one could not be before an other in time. For in things eternal, there can be neither priority, or posteriority in time. Thus than we see a plain distinction betwixt the love of God, and the mercy of God, either in our election, or in the work of regeneration, or in any other thing. That the mercy of God was one of the principal moving causes of our regeneration, viz. which moved God to work this work in us, it is manifest also by the testimony of Peter. For he in his first Epistle and Chapter, having after his Apostolical manner saluted the Christians to whom he wrote, maketh this entrance into the rest of the Epistle, saying: Blessed be God the father of our Lord jesus Christ, who according to his abundant (or rich) mercy hath begotten us again, etc. 1. Pet. 1. 3. Is it not in these words plain, that the Apostle doth make the mercy of God a principal cause first moving God to beget us again? So the Apostle Paul in the work of our salvation joineth together the mercy of God, and the washing of the new birth, Tit. 3. 5. So also particularly speaking of his own conversion from blaspheming, and from persecuting and oppressing of the Church, to the true fear of God, and love of his Saints, he attributeth the same to the mercy of God, saying: I was a blasphemer, and a persecuter, and an oppressor, but I was received to mercy, or I found mercy. By the mercy of God here, I understand the pity and compassion that God took upon us beholding us in our miserable state by nature, being blind, deaf, dumb, lame, sick, dead, etc. (as hath been said) and so his bowels of compassion being moved towards us, and never ceasing to work (as it were) in him till by the work of our regeneration he had released and discharged us from our foresaid miserable state and condition. I might speak in this place of the mercy of God in forgiving our sins: but because I shall speak afterward of the forgiveness of sins amongst the benefits belonging to the children of God by their communion with God: therefore I will spare all speech thereof here. In the mean time that God hath showed such mercy unto men, as to make them his children, it cannot but add something to their dignity. For as it is a great preferment to be beloved of God, he being the King of kings: so it is no less matter for such miserable, yea, rebellious and traitorous creatures, as we were, to find such mercy with God, as not only to be pardoned of all our sins, but also to be made his children: yea, this is the greater matter, because it is a special testimony of the love of God before handled. For if he had not loved us full dearly, he would never have showed such compassion upon us. CHAP. VI Of Christ jesus, being one of the principal causes of, and agent in our adoption of the great price he hath given for it: of the work also of the holy ghost therein, and of the true nobility of all God's children by the joint working of all the three persons in their adoption. TO return a little back, and to consider a little more of Christ jesus as one of the principallest agents in our regeneration; all before spoken of the father's sending of him is so much the more, because himself also came voluntarily and of his own accord, even freely offering himself to be so sent, because he saw that no offerings or other sacrifices would be sufficient for our salvation or adoption and regeneration. Psalm. 40. 5. 6. 7. When Christ also was come in the flesh, and saw and felt what it was that the Father had sent him for, and he was come for, did he any ways shrink, or show that he repent of his former forwardness? Nothing so: but he did most willingly proceed and go through with that which the Father had decreed he should perform, and which himself had taken upon him to do in our behalf: viz. not only to accomplish and fulfil all righteousness, Mat. 3. 15. which actively was to be accomplished and fulfilled by him; but also to suffer both poverty, reproach, contempt, and all other indignities, wrongs and injuries with men: and even the wrath of God his father, the torments of hell, and the sorrows of the life to come in his soul as well as in his body, and in his body as well as in soul (we having deserved all these things) even such pains and pangs as would have broken the back and very heart strings of all the Angels in heaven. Notwithstanding, all that he suffered, only whiles he lived in the earth long before his last passion, joh. 12. ●7. and the very night before his said passion, in the garden, when he prayed thrice, that if it were possible that cup might pass from him, and when his sweat was like drops of blood, trickling down to the ground, Luk 22. 41. etc. and in his last passion itself, crying with a strong cry and bitter (as it is said of Mordecai, Ester 4. 1.) My God my God, why hast thou forsaken me? Matth. 27. 46. Yea, so willing did Christ suffer all before spoken, (and ten times more than can be spoken) that, albeit till his time appointed was come, he did sometime avoid the rage and fury of his enemies, yet for all that he did often sharply reprove his very friends that either gave him any counsel to the contrary, Mar. 8. 33. joh. 11. 8. 9 or that did any thing for to have rescued him against his enemies that put him to death. Mat. 26. 53. His threefold prayer (before mentioned in show to the contrary) was not so indeed, because it was but conditional, and showed the greater extremity of his passion. For after the said Note. prayer he did not only rebuke Peter for going about to rescue him (as was said) by smiting off the high Priests servants ear: neither did he only heal him whom Peter had so maimed, the better to show that he neither had pleasure in Peter's rashness, neither had any spleen against the said high Priests servant that had come out with other to apprehend him: but he did further also tell him, that if he would he could by his prayer to his father have obtained more than twelve legions of Angels, to take him from them. Who then had laid their hands upon him? Mat. 26. 53. Doth not this most plainly testify that he did all most willingly? Doubtless it doth. For otherwise he could as easily have avoided, yea and confounded all the company though coming forth with swords and stanes to take him, as by telling them that he was the man they sought for, he made them to go backward and to fall to the ground. joh. 18. 6. By these things therefore, that God so loved us, that to make us his children, he sent his own son, and that in form of a servant, yea, and worse than a servant unto wretched men (not for doing any thing (as Paul for biddeth us to be the servants of men. 1 Cor. 7. 23.) but for suffering any thing at their hands: And that the son himself did also this most willingly and cheerfully without any constraint, doth it not manifestly appear, that the adoption of the children is much graced and honoured? Yea certainly, the more is that their adoption to be the children of God graced and honoured by all things before spoken of, because as Christ was therefore sent, and did therefore come, and being come did also willingly undergo and suffer all, so also he did effect that, which was so the end of his sending▪ coming, and suffering. For so it is said of him (not of the father) that as many as received him, to them he gave prerogative to be the sons of God; (or to be the children of God) even to them that believed in his name: joh. 1. 12. And so although it be said in one respect that he is not ashamed to call us brethren, Heb. 2. 11. yet both in the same place vers. 10. in another respect he is insinuated also to be our father, in that it is said, that he brought many children unto glory. and also he is expressly entitled by the name of Everlasting father: Isa●. 9 6. Moreover by these things thus written, it is most apparent, that Christ hath not only made us the children of God, but also that he hath paid full dearly for our said adoption. Therefore it is said that we are bought with a price, 1. Cor. 6. 20. and 7. 23. and this price was not any corruptible thing, as silver or go●d, but his own most precious blood. 1. Pet. 1. 18. 19 and by the blood of Christ are meant all those his dreadful sufferings before mentioned. If God had sent all the Angels of heaven and they had taken our nature upon them, and therein had shed their blood for us, it had been nothing to the blood of Christ: because Christ was the Lord of the Angels, and all the Angels were to worship him. Heb. 1. 6. But to leave that which was not, and to return to that which was, it is much, and exceeding much, that God hath honoured mankind, especially his children, by giving unto them all living creatures, to be killed for preservation of their present life. Much more than is this honour (and ten times greater than the heart of man can conceive) that God hath not spared his own son, but given him to the death. Rom. 8. 32. (yea, to such a death as he suffered, even the cursed death of the Cross) that being dead in sins we might be made alive. Ephes. 2. 5. and so receive the promise of the spirit. Gal. 3. 14. where by to call God our father, and to be called the children of God. This were a worthy meditation, every time we see sheep or lamb, or pigeon, or chicken, or any thing else, by butcher, or by any other body, to be killed for us; it were (I say) a worthy meditation, if then we could think and say, This is a great honour of God towards us, that this innocent and harmless creature must die to preserve us alive. But (O Lord) how hast thou honoured us, by giving thy son, thy only son, thy son whom thou lovedst most dearly, even as thy own soul, thy son jesus, to be slain, and to suffer more than a thousand bodily deaths, to make us thy children, that so we might live in thy sight! Did not Abraham greatly honour God, when he was so willing, to take now (without delay or any stay for issue of him) his son, his only son, his son Isaac (in whom the promise was made of blessing for all nations) his son whom he loved most tenderly, (not only for nature's sake, but also for the promise sake) and to go to the land of Moriah (an unknown country) and to offer him (that is, to kill him with his own hands, not to give him to another to be offered and killed) for a offering (an honourable but an hard and woeful kind of death, for the natural father to put his own natural son unto) upon one of the mountains which God should show him Genes. 22. 2. (he could not tell where) did not Abraham (I say) greatly honour God, by being willing and ready to do it; and by going so far in the doing of it, that the knife was in his hand to have killed his own son upon God's commandment in that behalf; and that therefore he had done it indeed, if God himself had not countermanded him, and forbidden it? Doubtless Abraham did so thereby honour God, that Abraham's faith in that behalf hath been the more renowned and honourable ever sithence, and shall be renowned and honourable to the end of the world. How then hath God honoured us by giving his son for us? and how hath Christ jesus honoured us by giving and offering up himself a sweet smelling savour and sacrifice to God for us, that did by our sins stink most noy somely in the nostrils of God? Abraham had received his son from God: God had not received his son from us. Abraham might have had an other son from God, as well as he had Isaak: God could not have an other besides Christ. Abraham did owe his son, and all that he had; yea, himself also to God: God oweth nothing to us. Abraham had a commandment to offer his son Isaak unto God. Had God any commandment, or could any command God to give his son unto us and for us. Abraham and his son both were to die at the last. The son of God was as immortal and free from death as God himself, because he was God with his father. Abraham had had his son but a while: but God had had his son from all eternity. Abraham's son was like to himself but in part: God's son was perfectly and fully like unto him. In all these respects and in divers other, we plainly see how much more God hath honoured us by giving his son, as also how much more Christ hath honoured us by giving himself for us, than Abraham honoured God, by giving his son unto God, that had first given him to Abraham. Again were it not a great honour to any poor and base subject etc. being in miserable bondage and captivity (as before I said) for his Prince being wise and knowing what he doth, or for such a son of such a Prince to give a very great price for his ransom? who then can express the honour that Christ jesus hath done to us, in that being the son of his father, tender and dear unto him (as Solomon speaketh of himself in respect both of his father and mother. Pro. 4. 3.) and being even the son of his father's desires (as Bethsheba spoke of Solomon and to Solomon. Pro. 31. 2.) and being full of wisdom and grace, Luk 2. 40. and being the wisdom of his father Luk. 11. 44. And having all treasures of wisdom and knowledge hid in him, Coloss. 2. 3. who (I say) can express the honour that Christ jesus, being such as he is and always was, hath done unto us in giving a greater price for our ransom and adoption to his father, than all the kingdoms of the world (ten thousand times told) are worth? For do we not account of all things, according to the price that wise men do give for them? Is then the adoption of God's children lightly to be accounted, for which Christ gave as great a price as for our salvation? This of the price which Christ hath given to make us the children of God, is the more, because he gave not the same price or any other, for to redeem the Angels (that kept not their standing) that they might with us receive the adoption of sons. Before their fall they were so much more glorious than man before his fall, by how much more their habitation and employment in heaven, was more glorious than Adam's in earth: yet, hath Christ jesus, in making in us his children altogether passed them over: and they are still reserved in everlasting chains under darkness, unto the judgement of the great day. Jude 6. How greatly therefore hath Christ honoured us by giving such a price to make us the children of God, who dwell in houses of clay, and who touching part of us are but worms meat, whereas he hath given none at all, for them that before their fall, were most glorious spirits, dwelling with God himself in heaven? Because also the holy ghost is of the same glory and excellency with God the father, and God the son, therefore the work of the holy ghost in our adoption is likewise to be considered with the work of the father and of the son. For the father and the son work not without the holy ghost. As in the first creation it is said that the spirit of God moved upon the waters, or sat upon the waters, and upon the whole matter of all things before created (even as a bird sitteth upon her eggs) to bring the said first matter into form and fashion, and so did immediately execute that in the first creation which God the father had decreed, and which God the son had spoken concerning the said creation: so in our second creation and adoption God the father and God the son work not immediately but by God the holy ghost. The same holy ghost also is he, by whom the coming of Christ into the world, his death, and other things he suffered, even the whole price which he gave of his active and passive obedience for us, is applied unto us. Our Saviour likewise attributeth our regeneration to the spirit, as well as it is elsewhere ascribed to the father: Except a man be borne of water, and of the spirit, etc. That which is borne of the flesh is flesh, and that that is borne of the spirit is spirit, etc. and again, The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, nor whither it goeth; so is every man that is borne of the spirit. joh. 3. 5. 6. 7. 8. Yea the spirit of God seemeth to be that very immortal seed of our new birth whereof Peter speaketh, 1. Pet. 1. 23. I know that other do interpret the word to be that immortal seed there spoken of, because it is said, not of mortal, but of immortal seed, by the word. Notwithstanding to me it seemeth otherwise, because the Apostle changeth the first preposition (of) used in the first place, into another, viz. into (by) used in the second place in speaking of the word. And therefore I do rather think the word there to be noted, as the instrument only, whereby that immortal seed of our new birth before spoken of, is conveyed into us. This (I say) I do the rather think because of the change of prepositions, the Apostle not saving, being borne anew, not of mortal, but immortal seed of the word, but saying in this last clause, by the word. Yea, I am, and shall be the more fully persuaded of this interpretation to be the right (till I shall hear, or see better reason than I have done for the former) because of the places before alleged, to prove our regeneration to be of the spirit of God, as well as of the father, and of the son, and because the preposition of, first used in that place of Peter, is so constantly used in all the former places concerning the spirit, viz. joh. 1. 13. and 3. vers. 5. 6. and 8. I acknowledge the word to be called seed, in respect of the fruits of righteousness, Luk. 8. 11. but for the reasons before alleged, I cannot yet think it to be there understood for the seed of our regeneration, any otherwise then it is the instrument of conveying the spirit of God into us. Moreover, the spirit is called the spirit of adoption, whereby we cry Abba father, that is, whereby we call God our father, and whereby we are called the children of God. Yea, it is further said, that the same spirit beareth witness to our spirits that we are the children of God: Rom. 8. 15. 16. So then the holy ghost doth both immediately beget us to God, and is also a witness of that our begetting again to God, and of our being the children of God. But I will stay no longer in this point. To conclude therefore all the former arguments hitherto used for the dignity of God's children; sith they have so honourable a father, and sith their adoption is thus honoured, with the work of all the three persons in the Deity; and sith the original cause of the said adoption is both the free love of God the father in sending his own and only son; and of the son in coming so willingly and submitting himself so cheerfully to so base a condition for the effecting of the said adoption; and sith also he gave so great a price for it, it cannot be, but the work itself is very honourable. Thus we see, that they that be again so regenerated of him, and by him, by whom they were at the first made, have obtained a new state and condition, and are not as they were, of the world worldly, of the earth earthly, and of flesh fleshly: but of heaven heavenly: of God the father (of whom the whole family in heaven and in earth is named Ephes. 3. 15.) called his children; of Christ denominated Christians, Acts 19 26. and of the spirit said to be spiritual, 1. Cor. 2. 15. So they are not only human, by the human nature, but also divine by participation of the divine nature: 2. Pet. 1. 4. not touching their substance, but touching divine qualities and operations. Such therefore, and only such may truly speak of nobility. For only they may most truly say, they are borne of God, as we have seen before, chap. 2. 29. and as the Apostle speaketh afterward chap. 4. 7. And they only may most truly also say further, that they are the generation of God, Acts 17. 28. and that in such manner, as that thereby they are citizens of heaven, and inhabitants together with the glorious Angels: as afterward we shall hear more at large. In respect of this nobility, and without this, all other nobility is nothing in God's sight. Yea, that which our Saviour speaketh of the jews particularly, may be said generally of all that are not the children of God, They do the works of their father the devil and the lusts of their father they will do john 8. 41. 44. Not much unlike also is that description of the King that is the son of nobles, that eat in time for strength, and not for drunkenness. Eccles. 10. 17. For what doth Solomon by this description teach else, but that such kings are most renowned and noble, which do adorn their kingly descent with true piety and sobriety? And though Solomon speak but of eating in time for strength and not for drunkenness; yet by this one virtue he meaneth all other. And of this virtue he maketh choice above other, because it is in a manner the rarest of all other, especially in kings. It is hard to find any man that hath abundance, to be sober and moderate in the use of meats & drink, and to eat both only in time, and also for strength, not for excess, and pleasure. I may also apply to this purpose, that which is said by the Prophet, which confoundeth them that are excellent or noble in the earth with the Saints, and the Saints with them, Psal. 16. 3. thereby teaching, that the Saints only have the best excellency and nobility, and that none may rightly be called excellent or noble, but such as are Saints. And indeed seeing all that are not sanctified, cannot but be of the devil as doing his works, what greater baseness, vileness, and ignobility can there be then to be such? Seeing therefore these things are so, who seethe not but that the state of God's children is much dignified thereby? For who doth not highly account of nobility? what striving, what labouring, sometime also what offering and paying is there for it? For it? For what? Even for names and titles of nobility, which earthly Princes have in their power to bestow? what striving then, what labouring, and what praying, (in stead of paying) ought there to be for that nobility, which only cometh from the God of heaven and earth? Nobles here of the world sit with Princes of the world in their Parliaments, to make laws for the government of other. But it is better to receive laws from God then to make laws for men: and it is much better for a man to govern himself, then without that to prescribe and give laws for the government of other. Last of all we shall hear afterward, that the least of God's children shall sit in greater place with Christ jesus, even to judge the world, in his heavenly Parliament, than the greatest nobles that ever were in the earth did ever sit with any earthly Prince, in their earthly parliaments. Thus much for this point. CHAP. VII. Of the excellent instruments that God useth in the work of our regeneration, viz. the minister of the word, and the word itself. Having hitherto spoken of the excellency of the authors of our regeneration, and of the principal motives of them thereunto, etc. let us in the next place consider what instruments the said authors have used to effect our regeneration. This point I will dispatch very briefly that I may the more hasten to other things. Touching this therefore, though God himself (I mean Father, Son, and holy ghost) be the only authors of our regeneration, yet we heard before, that men are the instruments of God, whereby the immortal seed of our new birth is conveyed unto us, for the effecting of our said new birth. These are chief the ministers of the word, touching whom, as we have heard, the Apostle saith that some plant, and other water, but that God giveth increase; so he also saith of himself and all other that they are labourers together with God. Now touching the ministers of the word, especially of the gospel, it is said for their commendation and honour; How beautiful are the feet of them that bring glad tidings of peace etc. Rom. 10. 15. out of Isa. 52. 7. Where the word of admiration, (how) is to be noted, as teaching, (as before hath been insinuated chap. 2.) that indeed the calling of the ministers is more honourable than well can be expressed. The synecdoche also of their feet, put for their whole man, importeth that if the feet of them that bring glad tidings be so beautiful, how much more beautiful should their faces be? For what doth the glad tidings of peace there mean, but the preaching of the Gospel, which is the doctrine of our reconciliation to God, and of our peace made with God by jesus Christ, by whom it pleased the Father to reconcile all things unto himself, and to set at peace through the blood of his Cross, both the things in earth, and the things in heaven? Col. 1. 20. that is, both the elect living still upon the earth, and also elect, whose souls before that time had been translated into heaven. For as touching the Angels of heaven, what need they any reconciliation, or how could they be reconciled, that never had offended God, or were alienated from him? Therefore the gospel is called the ministery of reconciliation. 2. Cor. 5. 18 and the word of reconciliation, verse 19 It is also called the Gospel of peace. Ephes. 2. 15. As the ministry of the Law may be called the ministry of wrath, because it discovereth our sins, whereby we deserve the wrath of God, and so it testifieth the wrath of God, (in which respect josias at the finding of the book of the Law, that had been long hid, is said to have rend his clothes, 2. Kings 22. 11. as perceiving thereby the transgressions of the people, and the wrath of God hanging over their heads for the same) as (I say) the Law in that respect may ie called the ministry of wrath because it testifieth and showeth the wrath of God provoked by men's sins against the Law: so the gospel may be and is called the gospel or the glad tidings of peace; not only because it maketh peace here below betwixt man and man, & betwixt man and other creatures, Isa 11. 6. etc. and in man Note. likewise towards God, making them as meek as lambs that were before as fierce as Lions & Tigers: but also because it testifieth God to be at peace by jesus Christ with men. In this respect therefore, well might the Apostle, & well might the Prophet say in commendation of the ministers of the gospel, How beautiful are the feet of them that bring glad tidings of salvation! And if their feet are to be thought so beautiful, much more their faces. The face of Moses having received that law that is, as we heard, the ministry of wrath, was so beautiful and did so shine, that the people could not endure the sight thereof. Exod. 34. 30. Wherefore did the Lord put such glory upon the very face of Moses? was it not to make him in respect of his ministry, the more honourable with the people? What then is to be said of the ministers of the Gospel in the former respect? Before the coming of Christ, prophets that were sent to call men to repentance, (the first step of the children of God and the beginning of their regeneration) prophets (I say) so sent to call men to repentance by denouncing the judgements of God against them, were so honourable that both God himself joined the regard of them with the regard of kings, saying, Touch not mine anointed, and do my prophets no harm. Psal. 105. 15. and also that kings were glad of their company, for the honouring of them before their people: 1. Sam. 15. 3. And therefore they accounted them as their fathers: 2. Kings 6. 21. and 13. 14. yea, wicked kings did so account of them; as appeareth by the two former places speaking of the kings of Israel, who after the falling away of the ten tribes from the house of David were all evil. In the time of our Saviour such Prophets being in some sort ceased, john Baptist raised up betwixt such prophets and evangelical ministers, is commended by our Saviour in this manner; What went ye out (into the wilderness) to see? A reed shaken with the wind? but what went ye out to see? a man clothed in soft raiment? Behold, they that we are soft clothing (that is, such as flaunt & ruffle it out in silks & velvets, and be georgeously aparrelled) are in King's houses. But what went ye out to see? A Prophet? yea, I say unto you, and more than a Prophet etc. So our Saviour magnifieth john Baptist, not only above gallant and gorgeous courtiers, but also above the ancient Prophets: yet for all that, he commendeth the least minister of the Gospel above him, saying, Notwithstanding, he that is least in the kingdom of heaven, is greater than he, Mat. 11. 7. 8. 9 10. 11. The excellency also of the ministers of the word (especially of the Gospel) is manifest by the honourable names and titles given unto them by God himself. For are they not called in a special manner, the men of God? 1. Kings 13. 1. 2. Tim. 3. 17. Be they not entitled the lights of the world? Mat. 5. 14: yea, was not john Baptist called a burning and a shining candle, joh. 5. 35. Doth not the Apostle say of himself and of other: We are Ambassadors for Christ, 2. Cor. 5. 20. Be they not called the salt of the earth? Mat. 5. 13. because by their doctrine they should both suck out the corruption of men, and season them (as it were) to be fit sacrifices for God. Are not ministers of the word, as well as Kings, and Princes, oft times in the Prophets, as also in the writings of the Apostles, called by the names of Pastors or shepherds? Are not the ministers of the seven Churches of Asia called stars and Angels? Reu. 1. 20. Hath then the Lord always employed such honourable persons in the calling of his children, that is, both in the first gathering and begetting of them again unto himself: and also in the feeding, nursing, and strengthening of them being so gathered and begotten? And shall we think that the state of the children of God themselves is not likewise very honourable? Princes and other men of great place and wisdom, use the more honourable persons in any business (as before upon other occasion we have heard by the example of Balak King of Moab, of Hezekiah, and josiah, etc. chap. 5.) by how much the service itself is more honourable. Shall we then think that the most high God of heaven, great in wisdom and power, would employ so honourable persons upon a business not suitable unto them? Doubtless as Princes sending forth such in Embassage, or employing in some other great service such as before were not very honourable, do therefore grace and dignify them with some new honourable titles, as of Knights, whereas before they were scarce esquires; or of Barons, whereas before, they were but knights; or of Earls, whereas before they were but Barons, & that to this end that their embassage or other works wherein they are employed may be the more honourably accounted of, yea, and because their employment being itself honourable, doth therefore require like honourable persons to be employed therein: so because the work of our regeneration is very honourable, and to teach all men honourably to think of it, therefore hath the Lord with such Titiles dignified and graced his servants whom he doth employ to work and effect the same. If any, notwithstanding that before said of the excellency and pre-eminence of the ministers of the gospel (above the ministers of the Law, even above the great prophets) shall for all that conceive more honourably of the prophets, then of the ordinary ministers of the gospel (though there be no reason so to do, because as the ministry itself of the gospel is more honourable than the ministry of law and under the Law, so the ministers also of the gospel, are in like manner to be esteemed) let such consider also, that all the doctrine of the prophets is written for the begetting of the children of God in these days, as well as it was preached in those days, for the begetting of the elect then living. So it is expressly said, whatsoever things are written aforetime are written for our learning, that we through patience & comfort of the scriptures may have hope. Rom. 15. 14. What hope can there be without adoption and regeneration, as shall afterward appear? If then the former writings of the prophets be as well for the regeneration of children to God now, as the ministry of the present ministers; why may not those writers be as well called ministers for us, as they were indeed for those ages wherein they lived? yea, they are so called; yea, they are said to have ministered rather for us then for themselves, and for other, that then lived with them. So saith the Apostle Peter most expressly, speaking of the prophets that had inquired and searched of the salvation before spoken of by him, and saying, that unto them it was revealed that not unto themselves, but unto us they should minister the things which are now showed by them that have preached the Gospel, etc. 1. Pet. 1. 12. These words are not to be taken for a simple denial, as if the Prophets had not ministered at all unto themselves and to other of those times, the things that were afterward preached, but rather they are comparatively to be understood, viz. that they did not so much minister those things to them of that age, as to succeeding generations. Therefore the regeneration of the children of God of these times, is not wrought only by the present ministry: but also by the ministry of the ancient Prophets. How honourable therefore is that state and condition, for the better working whereof the Lord hath not only now given present ministers, and graced them with honourable names, but hath also so many years before raised up such worthy persons as the ancient Prophets were? With this argument from the excellency of the instrumental fathers of our regeneration, let us join an other the like, from the excellency of the instrument itself, whereby the said instrumental fathers do beget us again unto God, that is, from the excellency of the word of God. For this is it whereof the Apostle james saith thus: Of his own will hath he be gotten us again with the word of truth, james 1. 18. and whereby our souls are renewed, or restored, Psal. 19 7. The Apostle Paul also saith: In Christ jesus have I begotten you through the Gospel, 1. Cor. 4. 15. It is that also, whereby we being so regenerated and new borne, are fed, and nourished, and do grow to a perfect man in Christ jesus, 1. Pet. 2. 2. This word of God is not only excellent in respect of the author thereof: 2. Tim. 3. 16 and respect of the perfect matter therein contained, (as afterward we shall hear) but also for these attributes thereof, sure, right, pure clean, (or clean) true, etc. Psal. 19 7. 8. 9 and for that it is called and is said to be the sword of the spirit: Ephes. 6. 17. lively and mighty in operation, sharperthen a two edged sword, entering thorough, even unto the dividing asunder of the soul and the spirit, and of the joints, and of the marrow, and discerning the thoughts and intents of the heart, Heb. 4. 12. So in these and in other respects, it is said to be more to be desired then gold, yea, than much fine gold: and to be sweeter than the honey and the honey comb, Psal. 19 10. 11. and 119. 14. & 72. and 103. And as the word of God generally is thus commended so specially the Gospel is valued at the same rate, Mat. 13. 44. 45. where it is not only called by the name of the kingdom of heaven, because it is the word of that kingdom, Mat. 13. 19 that is, the word whereby we attain both unto the kingdom of grace in this world, and also the kingdom of glory in the world to come, but also by a double parable, (for the more certainty thereof) it is commended to be better than all treasures, and then all pearls. Paul also comparing the Gospel with the law, saith thus: If the ministration of death written with letters, and engraven in stones was glorious, so that the children of Israel could not behold the face of Moses for the glory of his countenance, etc. how shall not the ministration of the spirit be more glorious? For if the ministration of condemnation was glorious, much more doth the ministration of righteousness exceed in glory, 2. Cor. 3. 7. 8. 9 Yea, so excellent also is the mystery of the Gospel, that one end thereof is said to be that unto principalities and powers in heavenly places (that is, unto the blessed Angels, waiting upon God in the heavens) might be made known by the Church the manifold wisdom of God, Ephes. 3. 10. our Saviour also threateneth, that such as should not receive his disciples sent forth by two and two, to preach for a time for preparation of the way to the Gospel, should find it harder at the day of judgement, than the inhabitants of Sodom and Gomorrha, who had been most fearfully destroyed with fire and brimstone from heaven, Mat. 10. 15. The Apostle also speaking comparatively of the punishment of the transgressors of the law, and of the Gospel saith: If the word spoken by Angels was steadfast, and every transgression and disobedience received a just recompense of reward, how shall we escape if we neglect so great salvation, which at the first began to be preached by the Lord, and afterward was confirmed unto us by them that heard him? God bearing witness thereunto both with signs and wonders, and divers miracles and gifts of the holy Ghost? etc. Heb. 2. 3. 4. In these two places jointly considered, we have first an argument for the excellency of the Gospel from the punishment of the contemners thereof. For first if they should receive so great a judgement (not that resisted them, and drove them out of their countries with fire and sword, but) that did not receive them which were sent only by their preaching to prepare a way for the Gospel; then (as followeth comparatively in the second place before alleged) how much greater shall the punishment of those be, that both neglect, and also contemn, and persecute the Gospel? Doth not this commination of so great punishment to the neglecters and contemners of the Gospel, much magnify the excellency of the Gospel? Again, in the second place before alleged, we see other arguments for the excellency thereof, viz. first it was first preached (touching the clear manifestation of it) not by any servants, (as in former time the word had been preached) but by the Lord himself, as before he had said, that in these last days God hath spoken unto us by his son, Heb. 1. 1. Secondly that God himself had borne witness actually to the excellency thereof by signs & wonders, etc. thirdly that he also graced it with many gifts of the holy ghost, according to former prophecies in that behalf, especially that of joel, 2. 28. so applied by Peter, Act. 2. 17 To conclude therefore this argument, sith this word of God is so excellent, (whereby the regeneration of the children of God, of whom I do now speak, is at first wrought, and afterward perfected,) shall we not think, that the state of such children of God is also excellent? Do not wise men according to the worthiness of any work apply and use the more worthy instruments about the same? Much more therefore are we to think the same, of the most wise God. CHAP. VIII. Of faith a chief internal cause of regeneration, or the first degree and step thereunto; and of Christ again, as he is the chief matter of regeneration, as before we heard him to be one of the principal efficient causes likewise thereof. HItherto we have heard of the dignity of God's children, by the efficient causes of their adoption, both principal and instrumental. And all these causes touching their own being have been external. For although the spirit of God be within in us, when it doth adopt and regenerate us, and so may be called internal, in respect of the operation thereof in us, yet it may be accounted external in in respect of the being that it hath of itself, and by itself, without us. The next thing to be handled for the further amplification of the said dignity is faith: because it may be considered in this argument, either as a mere internal efficient cause of our said adoption and regeneration: or as the first step and degree thereunto. It may be considered first as a mere inward thing: because all the being of it is altogether within us, not at all without us. It may be considered as an efficient cause of our adoption, because it is that whereby we lay hold of Christ, by whom and in whom alone, we do both at the first receive the spirit of adoption, and be regenerated the children of God: and also afterward do feed so upon him, that we grow up to a perfect stature of him. Therefore these phrases, to come to him, to eat his flesh, and to drink his blood are often used (especially joh. 6.) to express our communion with him by faith, and to signify our believing in him. So also it is said that Christ dwelleth in our hearts by faith, Ephes. 3. 17, and that we stand by faith, viz. in Christ Rom. 11. 20. So also faith is not only the inward instrument of our communion with Christ, but also the next fountain of all other virtues (afterward to be spoken of) wherein likewise consisteth our regeneration and new birth. For by faith our hearts are purified, Act. 15. 9 and faith worketh by love, Galat. 5. 6. and this love is the fulfilling of the Law. Rom. 13. 10. and the bond of perfection. Colos. 3. 14. and cometh out of faith unfeigned. 1. Timo. 1. 5. and therefore faith unfeigned may be said to be the next cause of our communion with Christ, and consequently of all other things, wherein our regeneration doth consist. As also, not believing God, and believing the devil, were the first degrees of man's fall, Genes. 3. 3. and 6: so to cast away all giving credit to the devil, and to believe in God, is the first degree of our regeneration and new birth, whereby, we that were fallen are raised up again. This faith is the believing of all things past, of all things present, of all things to come, contained in holy Scripture for us to believe: neither only the believing of them historically to be true, but also the particular application of them to ourselves. The very wicked themselves, do believe the truth of the Scriptures historically: yea, many of the reprobat, yea, the very Devils themselves do so believe and tremble: james 2. 19 Mar. 1. 24. But the wicked (though elected) before their calling, do not believe by particular application; because than their hearts should be purified from their wickedness (as before we heard) they having apprehended Christ that gave himself for us, not only to redeem us from all iniquity, but also to purge us etc. Tit. 2. 14. and that he might sanctify and cleanse us, etc. Ephes. 5. 26. The wicked also (though elected) are in the power of Satan (as afterward we shall hear) and to be accounted of the world. But by faith we overcome the world: 1. joh. 5. 4. and the Devil himself: Ephes. 6. 16. 1. Pet. 5. 9 The reprobat neither have faith, neither can have it: as for the reasons before used touching the wicked generally; so also because the decree of God touching their reprobation is aswell unreapealeable and unchangeable as the decree of God touching election: and those reasons which make also for the certainty and perpetuity of the elect, make also (for the most part) as strongly for the immutability of God's decree touching reprobation. That which hath been said of the wicked that are elected (viz. before their calling) and of the reprobat to be without faith, may much more be said of the devils. But for as much, as neither reprobat men, nor the Devils can believe, because Gods decree concerning their reprobation is unchangeable, therefore here may a question be moved, whether infidelity and unbelief be a sin or no. For sith they cannot be saved, what sin is it in them not to believe in him, by whom salvation is purchased? Nay rather, it may seem to be sin, to believe that that is untrue. I answer to the latter first, that concerning the devils, not to believe in Christ, with application to themselves, is no sin in Note. them: because, as Christ came not to save any of them, neither took their nature upon him, so there is no commandment for them to believe in him as their Saviour. Notwithstanding, God having given his son for the redemption of all elect men, therefore the devils not believing this or persuading any of the elect not to it, do therein greatly sin, and so they shall certainly aggravat their condemnation. This then is briefly the solution of this question touching the Devils, that they sin not in not believing in Christ for themselves, but that they sin greatly in not believing that Christ came to save elect men, and in persuading any of them not to believe it. Touching reprobate men, though Christ came not to save them, neither did so much as pray for them. joh. 17, 9 yet because God's decree in this behalf is not particularly known unto them, but God generally propoundeth his promises, not particulary telling any by his external word, whose names are written in the book of life, whose are not; but only revealingthis by the work of his spirit in calling them that are chosen, therefore the scripture pronounceth generally of all men that do not believe, that they are condemned already: john 3. 18. Who then are they that do or shall believe? Only the elect. For therefore it is not only said that All men have not faith. 2. Thes. 3. 2. but also that faith is the faith of Gods elect. Tit. 1. 1. and, that as many as were ordained to life believed. Acts 13, 48. And, that if the Gospel be hid, it is hid to them that are lost. 2. Cor. 4. 3. If all had faith all should be saved, for by faith we are saved. Ephes. 2. 8. and The just shall live by his faith. Heb. 3. 4. The faith of Gods elect is called most holy: Jude 20. and most precious: yea, more precious than gold that is tried in the fire: because though gold be tried, yet it perisheth. 1. Pet. 1. 7. But they that trust in the Lord are like to mount Zion that standeth fast Note. for ever. etc. Psalm. 125. 1. All the elect that have faith, have not the like measure of faith, because God that giveth it, giveth it as pleaseth him. Ephes. 1. 9 and 4. 7. and because all have not the like means neither the like time etc., but where it is left, even as a grain of mustard seed (viz. not only for quantity but also for quality, quickness, life and efficacy) there it is most holy and precious: because to such as have such faith, nothing (making to God's glory and their salvation,) is impossible, yea, all such things are possible. Mat. 17. 20. and 21. 21. and Mark. 9 23. If any object the former places, to be understood of that kind of faith, whereby men wrought miracles, and which was but for a time: I answer, that although our Saviour do indeed deliver those speeches by occasion of some miracles, which he had then wrought: yet they are also more generally to be understood even of a justifying and saving faith, as touching the object thereof, I mean, as touching matters that appertain to salvation: Otherwise that faith whereby a man is to save his own soul, should be inferior to that, and of less force than that, whereby he is to save, (or in those days was to save) other, by such working of miracles: were not this absurd in divinity? Thus much shall suffice to have spoken of faith in this place: either as a special and internal cause of our regeneration and new birth to be the children of God, by incorporating us in to the only, natural, and first begotten son of God: or at least as the first step and degree to our said regeneration. More perhaps upon other occasion, shall be spoken of this faith afterward. In the mean time, the more excellent that we have heard it to be, and the more proper to the children of God, the more excellent also we must needs acknowledge the state of the children of God to be in respect thereof. The next point to be considered is the matter itself, wherein chief the regeneration of the children of God doth consist. This is first of all, their communion with Christ. For Christ alone being the only, natural and proper son of God (as hath been said) no other can be the children of God (as now we speak) but only by communion with him, and incorporation into him, whereby they may be (spiritually) flesh of his flesh, bone of his bone, and members of that body, whereof himself alone is the head. So many as have this communion with Christ, so many may truly be called the beloved children of God. Therefore they that are so regenerated are said to be begotten again in Christ jesus, 1. Cor. 4. 15. to be new creatures in Christ, 2. Cor. 5. 17. Galat. 6. 5. and to be created in Christ jesus, Ephes. 2. 10. and 4. 24. So farforth therefore as we are in Christ, we are the children of God. And so many as are not thus incorporated into Christ, are not in truth, neither aught to be called the children of God. Such perhaps may be so accounted by other, yea, peradventure, they may so account themselves. But as those that are begotten in adultery by an adulterer, may be reputed the children of the lawful husband to the adulteress, and yet are indeed bastards, and for the most part may be discerned so to be by their bastardly conditions; so is it with them that living in the Church of God do profess themselves to be the children of God, and be so reputed by other, and yet have no communion with Christ. Though they be reputed to be the children of God, yet they are no better than bastards, and bastards they bewray themselves to be, by their bastardly minds and conversation. Although therefore in one respect we reckoned Christ before amongst the efficient causes of our regeneration, and that therefore in respect of his excellency our regeneration also is to be accounted the more excellent: yet in another respect, he may also be accounted the material cause of our regeneration, even as natural parents are both the efficient causes of our natural birth, and do likewise communicate the matter of their bodies unto ours. And so the more excellent that before we heard Christ to be, the more we may again conclude the dignity of God's children to be by his being the chief material cause (as well as the efficient cause) of their regeneration. For as that that is made of silver, or gold, or any other such like precious matter, is itself more precious than other things made of brass, tin, lead, iron, Copper, or any other such vile and base matter (the quantity of things being alike: otherwise a great vessel of copper may be better than a very small cup of silver) so the more excellent that Christ himself is, who is the chief matter of God's children, and of whom they be called Christians (as that that is made of gold is called golden) and the children of God, the more excellent needs must be their state and condition, CHAP. IX. More largely showing other things concerning the matter of regeneration, especially the renewing of the life of God in us all that are new borne, which before were utterly void of the said life. BUT leaving that point, (till afterward) let us in the next place look into the excellent gifts and graces, which by the former incorporation into Christ, the children of God do receive, and in respect whereof we are said to be partaker of the divine nature, and the which likewise may be esteemed as parts (as it were) of that matter whereof they do consist. These things let us consider by opposition of that unto them, that men are since the fall of Adam, as naturally descending from Adam, and being (as it were) boughs and branches of him. In Adam and by Adam, since his fall all men (Christ himself only excepted) have utterly lost that excellent and glorious image, wherein Adam and Eve at the first were both created: Genes 1. 26. 27. This loss of that excellent and glorious image is described by this phrase of dying the death: Genes. 2. 17. This death was not a natural death, but it was a spiritual death: It was not the separation of the soul and the body, but it was the separation of God and man, as touching that gracious familiarity which before had been betwixt them. As the soul is the life of the body, so is God the spiritual life of the whole man. For man is not said to be alive unto God any longer, than he is in grace and favour with God: so that to die the death in that place, was to be utterly deprived of the inherent grace and favour of God which before they were created in. From that time therefore, that our first parents had eaten of the forbidden fruit, and thereby had defaced the image of God in them, they were drowned over head and ears in all sin; and so now also in the state of condemnation: and were no more able (of themselves) to have gotten out of the same, than a man drowned and dead in the bottom of a great river, or pond, is able of himself to get out. And this is that dying the death before spoken of, even a spiritual death, ten thousand times worse than any natural death: I mean, than any separation of the soul and body, though the same be by never so violent means. For it is the beginning and first step unto that everlasting death of body and soul, whereof afterward we shall speak more at large: and from the which, neither we could have freed ourselves, neither could any other creatures, or all creatures, if God himself had not sent his own son, as before hath been showed. And that spiritual life which is contrary to the said death, and which is also the first effect of Christ in us after that once we are engrafted and incorporated into him, is the next point of the matter of our regeneration, and being the children of God. That we may the better see what this life of God is in us, let us first more largely consider what the former death is, and how all men are by nature wholly possessed thereof. That therefore which the Apostle saith of the Ephesians, is to be understood of all men by nature: viz. that they are dead in sins and trespasses. Ephes. 2. 1. without God and without Christ in the world (verse 12.) as not believing in God or Christ, and therefore being condemned already, as before we heard our Saviour to say: joh. 3. 18. and the rather were they so indeed dead in their sins, because they were the children of him that had the power of death, that is, of the devil. Heb. 2. 14. compared with joh. 8. 44. For Satan having once put out the light and the life of God in Adam, whereby he was the child of God, like unto God, did make him a son to himself; so that as before he did bear the image of God, so for ever afterward he and all his (Christ only excepted) did bear the image of the devil: in which respect it is said generally, that he that committeth sin is of the devil: 1. john 3. 8. Thus we see, that our natural state is not as the Papists plead it to be, by allegorizing upon him that our Saviour saith did fall into the hands of thieves, and was by them wounded and left half dead. Luk 10. 30. but far worse: not half miserable, but altogether miserable: not wounded, and yet alive, though half dead, but so wounded, that we are altogether dead. We have a vegetative and an animal life, as all living and brutish creatures have: we have a reasonable life, to talk, and reason and discourse, and determine and conclude of natural things, and of things pertaining to this life, whereby we differ from beasts: but as touching the spiritual life whereby to think of any thing, to affect any thing, to approve of any thing, to speak of any thing, or to do any thing towards eternal salvation of body and soul; and as touching that life of God, that is, that life that is acceptable to God, (as the work of God: joh. 6. 29. and the works of the Lord: 1. Cor, 15. 5. 8. are such as are acceptable to God) as touching this life (I say) which is the first degree and the very beginning of eternal life, to be afterward enjoyed with God and his holy Angels in heaven, all the whole posterity of Adam (Christ only still excepted) is altogether void of. For as the root and stock of a tree, being altogether dead without any spark of natural life therein, it is not possible that any of the boughs or branches can be alive; and as it is not possible for those men and women that are altogether naturally dead (their souls and bodies being separated one from another) to bring forth living children: so it is not possible, that our first parents being altogether dead unto God, and without the life of God before spoken of, we or any other of their posterity should be alive unto God. They may seem to have this spiritual life, and this life of God, because after a natural manner they can conceive, and do conceive some things thereof; yea (sometimes) the greatest mysteries thereof, either after a mere carnal sort; or by the special wisdom of God revealing the same unto them for the furthering of the salvation of other, and for the making of themselves the more inexcusable, and so for the increasing of their own condemnation: but in truth and deed they are altogether destitute of it. In this case it is with them, as it is with many a woman, that having a Tympany, & by the abundance of water, or of some other matter of the said Tympany or other such like disease, feeling some little stirring in her body, like the moving of a young infant, doth therefore think herself with child: and yet in the end she is deceived, being not with child with any other thing then of a disease unto death: so (I say) many natural and wicked men having some similitude, and like actions of the life of God in them; and feeling as it were some little motions of such life, (as it were little flashes, suddenly wrought, and suddenly vanishing, like lightning) do therefore think themselves with child of Christ, and to have conceived him in the womb of their hearts, but in the end they are deceived, and find themselves only with child of a spiritual sickness unto death; that is, of hypocrisy and of a bare resemblance of the life of God in them, and not to have that life itself. This is not only evident by the former testimony of the Apostle, but also by another afterward in the same Epistle, where he describeth our natural state and condition to be, that we had our understanding darkened, and were strangers from the life of God through the ignorance that was in us because of the hardness of our hearts. Ephes. 4. 18. Thus (I say) in that place the Apostle describeth the state of all men naturally. The same namely that we are all void of that life of God, is manifest by other reasons. To omit that before insinuated, viz. that as the body is dead without the communion of the soul, so man cannot be alive unto God that hath lost his communion with God: and that indeed naturally men are without God in the world, and that because they are without Christ: Ephes. 2. 12. by whom alone there is communion betwixt God and man, and in whom alone is that life so that he that hath the son hath life: and he that hath not the son hath not that life: 1. joh. 5. 11. 12. although after a common manner effectively we all live, move, and have our being in God: Acts 17. 18. To omit (I say) this reason, the same is further manifest, because all mere natural men, are also without the immortal seed of God in them, whereby they should be borne again the children of God. This immortal seed is the spirit of God, as before we have heard. Mere natural men therefore being without this seed, how can they have the life of God in them? Again, if naturally we have this life of God in us, it must be in our souls, or in our bodies. It is neither in our souls, nor in our bodies: therefore not at all. Touching our souls, what life of God can be in them, when as we cannot so much as think a good thought of ourselves? 2. Cor. 3. 5. but all the imaginations of our heart are continually evil: Genes. 6. 5. and when as we cannot so much as will any thing that is good of ourselves; but it is God that worketh the will as well as the work? Philip. 2. 13. Where there is any life, there will be some hunger and thirst after meat and drink for preserving of life, or at least some desire of other means of life. But (alas) so far are we from all hunger and thirst after either bread or water of life, that we do utterly refuse them and reject them offered unto us. Yea, (that which is more) we lay forth our silver for that which is not bread: and we labour and take great pains for that which will not satisfy us: Isai. 55. 2. Those things therefore being as it were the very breath of the life of God, if we have them not, how can we have that life of God itself? For what life can there be without breath? If our souls be thus dead, what life of God can be in our bodies? As our Saviour saith: If the light that is in us be darkness, how great is that darkness? Matth. 6. 23. so may I say, If the life that is in us be deadness, how great is that deadness? Our ears cannot attend to the word of God, (therefore also not to any other goodness) except God open our hearts, Acts 16. 14. we cannot so much as turn our eyes from any vanity except the Lord do turn them, Ps. 119. 36. we cannot open our lips that our mouth may show forth the praise of God, except God do open them. Psal. 51. 15. neither can we so much as say that jesus is the Lord, but by the holy ghost: 1. Cor. 12. 5. Moreover, this our spiritual death doth appear by our bearing all spiritual burdens (though never so heavy) without any sense and feeling of them. What is heavier than sand? yet all the sand ●n the whole world, yea the whole earth with all the minerals of silver, gold, lead, iron, tin, and pewter, with all the quarries of stones, with all the buildings and all other creatures thereupon, is not so heavy as sin. Did not the imputation only of other men's sins unto Christ lie so heavy upon him, that he (though he were God and man) was in such an agony that his sweat was like drops of blood: yet do all men remaining in their natural state, and not being born again, go under their own inherent sins, original and actual, how long so ever they have continued in them, and howsoever they have multiplied and aggravated them; they go under them (I say) as lightly, without any sense or feeling of the weight and burden of them, as though indeed they had none at all. Is not this an evident argument of extreme deadness? For what do they that are once dead feel, whatsoever is laid upon them? To speak all in a word, and not to stand any longer upon particulars, the Apostle from other scriptures doth not only say that we are dead unto all goodness, but also that in every part & member of our whole man, we are alive unto all evil. For thus he describeth the natural state of all men: There is none righteous, no not one. There is none that doth understand: there is none that seeketh God. They have all gone out of the way: they have been made altogether unprofitable: there is none that doth good, no not one: their throat is an open sepulchre they have used their tongues to deceit: the poison of Asps is under their lips. Their mouth is full of cursing and bitterness. Their feet are swift to shed blood, etc. Rom. 3. 10. By these things we see, that though natural men do live, yet as it is said of the widow that liveth in pleasures, that she is dead, whiles she liveth, 1. Tim. 5. 6. so it may be said of all natural men, living in the pleasures of sin, that they are dead whiles they so live. This our living unto sin and in sin, (being dead to all goodness) may in some sort be called a spiritual life: not as spiritual is opposed to carnal, but in two other respects: first, because it is from that unclean spirit, Mark. 1. 23. & 7. 25. 26 who is not only the father of lies, joh. 8. 44. but also of all other evil: secondly, because all the works of a sinful life are performed to the same unclean spirit. Therefore the Apostle saith not only, that we are (naturally) dead in trespasses, but also that we walked in them after the Prince that ruleth in the air, that is, according to his commandment and prescription: Ephes. 2. 2 Our Saviour also saith that such sins are the works and lusts of the devil: joh. 8. 41. 44. And as Idolaters are said to sacrifice to devils, 1. Cor. 10. 20. so all wicked men may be said to do all that they do unto devils. Thus we see in part the miserable and woeful state of all natural men. For what is more fearful than death? when Saul did but hear (only by the father of lies in the likeness of Samuel; and therefore the rather speaking the truth, that he might the more confirm Saul in his error touching the raising of Samuel) when (I say) Saul did but hear, that the next day he should be delivered into the hands of the Philistines and be slain, how did it affect him? How did it strike him with fear? verily so, that he fell straightway all along upon the earth, and there was no strength in him: yea so that neither the woman, (the witch that had raised up the devil in the likeness of Samuel) nor any of his own servants with him could scarce fasten any comfort upon him: 1. Sam. 28. 20. etc. If the very tidings of this natural death be so fearful, how much more fearful is that spiritual death before spoken of? Having thus in part showed our natural misery by these things spoken of our spiritual deadness, let us now see the change that is made in us by our incorporation into Christ, in our adoption, and regeneration. Let us therefore understand that in our said regeneration and new birth by jesus Christ, we are delivered from that our foresaid miserable state. As before we did bear the image of the earthly man. so now we bear the image of him, that is from heaven heavenly: that is, of the Lord Christ. As Christ in his divine essence, is the brightness of the glory of the father, and the engraved form of his person, Heb. 1. 3. so we in quality being made partaker of the divine nature; and being in Christ made new creatures, and being also the workmanship of God in Christ jesus, created unto good works, that we should walk in them, (as hath been before showed by several scriptures) we are by this means made like to Christ jesus, and consequently also to God himself. As therefore the Apostle saith that naturally we are dead in sins and trespasses, so he saith in the same place, that God which is rich in mercy, through his great love wherewith he loved us even when we were so dead by sins (or in sins) hath quickened us, (or made us alive) in Christ, Ephe. 2. 4. 5. Where let it be observed that the word (quickened) is only expressed originally in that Note. fift verse, and that although it be interposed by translators in the first verse, for perspicuities sake (as they thought) yet it is rather there to be omitted: and that that first verse is rather to be read with the last verse of the first chapter of Christ's filling all things in all things (or with all things) that is, with all gifts fit for every one: so that the verb filled, is rather to be understood in the first verse, than the verb quickened: and that first verse to be understood as an amplification of the general handled in the end of the former Chapter, by the particular instance of the Ephesians, as if he should have said: As Christ hath generally filled all things given unto him by the father, with all gifts fit for them, so particularly he hath filled you that were by nature dead in your trespasses and sins: and so he describeth by that occasion their natural state: vers. 1. 2. 3. and then he describeth our new and spiritual state in the 4. and 5. verses by jesus Christ. But to leave this place, and to return to the former point of Christ's freeing us from spiritual death, and quickening us and making us alive again, Paul saith further, that Christ hath abolished death, and brought life and immortality to light through the Gospel: 2. Tim. 1. 10. which Gospel is therefore called the word of life. joh. 6. 68 Philip. 2. 16. Our Saviour likewise saith: Verily verily I say unto you, the hour shall come, and now is, when the dead shall hear the voice of the son of God, and they that hear it shall live. For as the father hath life in himself, so likewise hath he given to the son to have life in himself. joh. 5. 25. 26. viz. to bestow life upon all that the father hath given unto him. joh. 10. 28. 29. Every where (saith Paul again) we bear about in our bodies, the dying of our Lord jesus (that is, every where we do in a manner die daily for jesus his sake. 1. Cor. 15. 38.) But wherefore? That the life of jesus might also be made manifest in our bodies. 2. Cor. 4. 10. But what meaneth he, by making manifest the life of jesus in our bodies? Nothing but this, that by their constant, patiented, and cheerful sufferings of so many things (as it were so many deaths for Christ's sake) all men might the better see, how Christ had quickened them, and what great measure of spiritual life he had wrought in them? So the Apostle telleth the Romans, that they were dead to sin, but alive to God, in jesus Christ our Lord. Rom. 6. 11. Of himself he saith, I am crucified with Christ, but I live: yet not I any more, but Christ liveth in me: and in that that now I live in the flesh, (that is, in this frail and mortal condition, as the word flesh is taken, Heb. 5. 7.) I live by faith in the son of God, & c? Gal. 2. 20. Many other the like places to the same purpose, I do willingly for bear, that I may not be too tedious. By these we do sufficiently see, that being borne anew unto God in Christ, we are not stillborn (as men use to speak of children dead before birth) but that we have a spiritual life in him and by him. Yet let us understand this by the way, that our spiritual life by Christ jesus, is not altogether the Note. same that our former spiritual death was by Adam, and by our sins traduced from Adam. For, as we have heard, we were perfectly dead, (not half dead) in our sins by Adam: even so dead that we were altogether void of the life of God, and without any remnants of the former image of God in us. But our life renewed by jesus Christ, is not in this world perfect, and without some remnant of the old Adam in us. Therefore we are willed every day, to put off the old man: Ephes. 4. 2. and that we cast away all filthiness, and superfluity of maliciousness. I am. 1. 21. 1. Pet. 2. 1. as also that we put on Christ: Rom. 13. 14. and the new man, which after God (or according to God) is created unto righteousness in true holiness: Ephes. 4. 24. etc. No man therefore hath so put off or cast off the old man, but that there be still some rags and patches remaining of him. No man hath so put on the new man, but that he may put him on somewhat more. As no man putteth on all his apparel at once, but first one thing, than another, so is it with putting on of Christ jesus. All our life here is but as it were the morning of the life to come, to dress us for our marriage unto Christ: as Paul saith that he had prepared the Corinthians (that is, he had laboured to dress them) for one husband, and to present them a pure virgin unto Christ: 2. Cor. 11. 2. Notwithstanding that which remaineth of the old man, is but (as I said) pieces and patches. For there is such a rent made in him by Christ, that all remaining is but as rags, torn one from another, and not sown together, and therefore such, as in the end will be the more easily shaken off. Though all our former sins do remain in substance in us, yet Christ hath so taken away their life from them, that they are but as wounds in a dead body. As Christ in his resurrection Note. had some scars remaining in his body (of the wounds which he had received before his death) and that the better to assure weak and unbelieving Thomas, and all other therein like to Thomas, that he was the same that had been before put to death: so in our regeneration to be the children of God, whereby we are buried with Christ unto his death: Rom. 6. 4. Colos. 2. 12. and raised up likewise with him by his resurrection to newness of life, Coloss. 3. 1. there remain some scars of our old man and of those things whereby and wherein before we were dead, to put us the better in mind, what we were by nature before Christ quickened us and restored us to life. The said sins also so remaining touching their bodies (as it were) are so without life by Christ's quickening of us, that they are but as dead carcases, to show what a mighty victory Christ hath gotten in us. Furthermore the most that can be said of the sins remaining in the regenerated, is this, that being wounded to death, they are mortified, as quicksilver is mortified in ointments. For as the quicksilver in the bodily substance of it remaineth, but is killed touching the life and all hurtful power that before it had, and so is made sovereign to some healthful uses by mixture of other things with it (which also may be said of the converting of any other things of a venomous nature in themselves, to be antidotes and preservatives against poison by art, and mixture of other things with them:) so the sins of the regenerate remaining touching their carcases, are spoiled of their life, and of all hurtful power before in them: and being mixed (as it were) with the grace of God infused in us, and communicated unto us by Christ, in some respects (partly before, and partly afterward to be more spoken of) are turned to our good. Finally touching the life of our sins remaining in us, after regeneration, it is no other than the life that remaineth in the body of a serpent, the head whereof is crushed in pieces. For though the body of such a serpent, may perhaps move a little; yet it is but for a time, and it can do no harm at all. This spiritual life thus hitherto spoken of, is to be discerned by our spiritual breathing, and by other spiritual effects thereof. As the natural life is to be discerned by natural breathing, and by other natural effects suitable thereunto: so is our spiritual life by spiritual breathing, and by other spiritual effects. By spiritual breathing, I mean spiritual thoughts and meditations of the mind and the like motions and affections of the heart. If therefore, whereas naturally our minds are set altogether upon earthly things, there shall be such a change wrought in us, that they shall be as much set upon the things that are above where Christ jesus sitteth at the right hand of God, Coloss. 3. 1. as before they were set upon the things here below: and if we shall covet and desire, and every way affect heavenly things, as much as ever we have done earthly, then shall we have good testimony to ourselves, that we are borne from above and are the children of him that is the father of lights and of every good and perfect gift: whereas before also we loathed the Manna that came down from heaven, as much as the people of Israel even loathed that Manna that God gave them in the wilderness for feeding of their bodies, we shall on the contrary hunger as much after the bread of God that lasteth to eternal life, and thirst after the water of life, which whosoever drinketh of he shall never thirst again; and if we shall as new borne babes desire the sincere milk of the word that we may grow thereby, 1. Pet. 2. 2. this shall be a further assurance to our own hearts that we ourselves are borne of God. The like is to be said of other spiritual actions, so also of our spiritual growth and increase. For as the natural child new borne doth daily wax and increase in stature and in strength till it be able to go and to do other things answerable to the growth thereof, as digesting of stronger meats, bearing of burdens, speaking like a man, &c: so is it with all that are new borne, not of mortal but of immortal seed by the word of God. They will be able to digest high points of doctrine, and not say of some things, as some said of Christ's doctrine touching his flesh to be meat in deed, and his blood to be drink indeed, This is an hard saying; who can hear it? and so take occasion to leave Christ, and to walk no more with him: joh. 6. 60. and 66. They will be able to walk strongly up and down, not stumbling at every straw. They will be able to bear God's chastisements without murmuring, & wrongs at the hands of men without seeking revenge, etc. They will be able to do the works of God, both belonging to all Christians, and also which are more suitable to their special callings. These things (I say) and such like, will all borne again, grow to do: and by these things they shall discern their spiritual birth, and the life of God to be in them. Notwithstanding these things are not alike in all that are new borne, no not in all of the same spiritual age. For as it is amongst natural men touching natural strength, some are of a low stature, some of a taller, some are strong men, some are weaklings, yea, sometimes the younger are taller and stronger than their elders by many years: so is it amongst spiritual men touching this spiritual life, and this spiritual birth whereof now we speak. But these things shall be more manifest, by other things after to be spoken. This life of God is the more excellent, because it is everlasting: Being once begun, it shall never have end: being once given, it shall never be taken away. Our natural life shall have an end: (I mean the life of the body and soul together, begun and continued by natural means) and no man knoweth how soon. But the life of God shall continue, as God himself abideth for ever; and as the seed whereby men are begotten to this life, is not mortal but immortal. But of this also more afterward. In the mean time, by that which hath been said, it may appear, that this benefit of our spiritual life, is a matter well worthy of all good account and reckoning. This present life, which our bodies do live in this world, by their communion with the soul, is greatly to be esteemed: yea, more than all other things appertaining thereunto. Satan himself could say unto God, Skin for skin, and all that ever a man hath will he give for his life. job 2. 4. Amongst the benefits for which wisdom is commended about silver and gold, and pearls, and all things that can be desired, length of days is not only one, but also the first, and placed in the right hand of wisdom, whereas riches and glory are in the second place, and said to be in the left hand. Pro. 3. 16. Our Saviour saith, Is not the life more worth than meat? Mat. 6. 25. What then is to be compared unto it? what benefit shall a man have by any other thing, yea, by all other things, if he have not meat? The Prophet saith, that none of those that trust in their goods, and beast themselves in the multitude of their riches, can redeem his brother (viz. appointed by God to die) or give a ransom for him (that is, no man can by any money prolong the days of his friend, or buy out his death) so precious is the redemption of their souls, etc. that he may live for ever. Psal. 49. 6. 7. 8. 9 Is this natural life so precious, which yet (as I said) shall have an end, and no man knoweth, either how soon, or in what place, or in what manner? How excellent then is that spiritual life, the life of God, and the life that is eternal? The more excellent therefore that this life is, (being a part of that matter wherein consisteth our new birth, next to Christ himself, and coming by Christ,) the more excellent also is the new birth itself of the children of God, and their state and condition thereby. Thus much for the life of God, which all the children of God have in their regeneration by jesus Christ. CHAP. X. Of some other things further concerning the matter of the regeneration of the children of God, and of their very being the children of God: viz. of their knowledge of God, and of their true wisdom, declared by the opposition thereunto of the ignorance, foolishness, and madness of all mere natural, wicked, and unregenerate men. TO proceed further in declaration of other things concerning the very matter and being of the children of God, the next point to be considered, is the true knowledge, understanding and wisdom wherewith all the children of God are endued and enlightened. And these things are to be taken as some particular degrees of the life of God generally before spoken of, as also as parts of the new man, and of the image of God repaired and restored in our regeneration: yea finally as parts also of our said regeneration itself: Of these things I will speak as before I have done generally of the life of God: viz. by opposing unto them the natural ignorance, foolishness, and madness of all natural men not regenerated, that so by this opposition of their contraries, the said true knowledge, understanding and wisdom, may be made manifest to be the more excellent things, and the more to set forth the dignity of our regeneration. Now as these things (I mean this our natural ignorance, foolishness, and madness) be contrary to true knowledge, understanding, and wisdom, so the contrary may be said of these evils, that hath been said of those virtues, viz. that as those virtues are degrees and parts of the life of God of the new man, and of the image of God newly created in all that are regenerated: so these evils are also to be accounted as degrees and parts of that death; of that old man, and of that image of Satan in all the unregenerate, before generally touched. Touching both these contraries, they are expressed first by certain metaphors, the better to set forth their nature. These metaphors are, light and darkness; sight and blindness, and such other phrases as are suitable to the said metaphors. Secondly, they are further taught by their own proper words, even the words before mentioned. Touching the foresaid metaphors the Apostle saith first of the two first couple (light and darkness) The night is past and the day is at hand, let us therefore cast away the works of darkness, and let us put on the armour of light. Rom. 13. 12. And again: Ye were once darkness, but are now light, walk as the children of the light. Ephes. 5. 8. And have no fellowship with the unfruitful works of darkness, verse 11. And again, Who hath delivered us from the power of darkness and translated us into the kingdom of his dear son. Coloss. 1. 13. So he teacheth, that there is no participation of the kingdom of Christ, except first we be delivered from the power of darkness: And again: But ye brethren, are not in darkness that that day should come on you as it were a thief; ye are all the children of the light, and the children of the day: we are not of the night, neither of darkness: 1. The. 5. 4. 5. Peter saith: Ye are a chosen generation, a royal priesthood an holy nation: a peculiar people: that ye should show forth the virtues of him that hath called you out of darkness into his marvelous light: 1. Pet. 2. 9 john saith: The darkness is past and the true light now shineth. 1. joh. 2. 8. Zachariah the father of john Baptist saith: that the day spring from on-high had visited them, to give light to them that sit in darkness, and in the shadow of death. Luk. 1. 78. 79. By darkness in all the places before alleged is meant that extreme ignorance without any knowledge of God, wherewith the minds of all men naturally are overwhelmed before such time as they be regenerated. The same is likewise signified by the word blindness in divers other places. The Lord giveth light to the blind. Psa. 146. 8. that is, the Lord giveth knowledge to them that are ignorant. The Prophet also setting forth the glory of Christ's kingdom, saith: Then shall the eyes of the blind be lightened: Isai. 55. 5. that is, than they shall beenlightned with the true knowledge of God, that before were altogether ignorant of him, and knew no more for their salvation, than a stone-blind man doth see colours. The same Prophet speaking of the office of Christ saith, that the Lord had called him etc. that he might open the eyes of the blind, and bring out the prisoners from the prison, and them that sit in darkness out of the prison house. Isai. 42. 7. The Apostle Paul also speaketh the very like of his Apostleship, noting the end thereof to have been to open the eyes of the Gentiles (here he signifieth that before they were spiritually blind) that they might turn from darkness to light, and from the power of Satan unto God. Acts 26. 18. Our Saviour saith of every plant whom the father had not planted, that they were blind leaders of the blind, and, if the blind lead the blind, they shall both fall into the ditch. Matth. 15. 14. Upon the opening also of his eyes that had been borne bodily blind, our Saviour saith: I am come unto judgement into this world that they which see not (that is, which are blind and ignorant of God and of the things pertaining to their everlasting peace) might see: and that they which did see (that is, that thought they knew much) might be made blind: (that is, might have that taken from them which they seemed to have: Luk. 8. 18.) Upon which words of our Saviour the pharisees replying, Are we also blind? our Saviour answereth further, If ye were blind, ye should not have sin etc. john 9 39 40. 41. that is, if ye were ignorant indeed, your sin should be so much the less. I might heap up many other the like testimonies touching the said metaphors of darkness and blindness so applied: But these alleged shall be sufficient. They are both used in the former, and in other places to signify the same thing, viz. the darkness, blindness and extreme ignorance of our minds concerning God and our salvation, because indeed they are both of like nature. For he that is in darkness can see nothing, though he have never so good eyes: and he that is blind can likewise see nothing, though the sun, or moon or stars, or candles, or fire be never so clear or bright. By these metaphors doth the holy ghost so often express our ignorance, because they do best agree with that which before we heard of our being by nature the children of the devil, who is called the prince of darkness: Ephes. 6. 12. and whose kingdom is said to be the place of utter darkness. Mat. 8. 12. and 22. 13. and 25. 30. as also because they do well agree with the main thing before spoken of the spiritual death of all natural and unregenerated men: for they that are dead are also deprived of all sight: and therefore they be in continual darkness. In which respect death is described to be the land of darkness. job 10. 21. and the Psalmist saith: Will't thou show a miracle to the dead, or shall the dead rise and praise thee? Shall thy loving kindness be declared in the grave, or thy faithfulness in destruction? then he addeth, Shall thy wondrous works be known in the dark, etc. Psal. 88 10. 11. 12. And finally that so we might the better see the uncomfortable, woeful, and most miserable estate and condition of all men naturally, to make them the more thankful for their comfortable, joyful, and most blessed change by grace and regeneration. For is not darkness one of the great judgements inflicted by the Lord upon the sons of men for their most heinous sins? was it not one of God's fearful judgements in Egypt? Exod. 10. 22. When our Saviour was most wickedly and unrighteously put to death (the greatest sin that ever was before committed) was there no: darkness in all the land from the sixth hour to the ninth? Mat. 27. 45. The like may be said of blindness: When the Sodomites came upon Lot, to have abused the Angels entertained by him, did not the said Angels smite them with blindness: Gen. 19 11. Amongst the rest of the judgements also which the Lord threateneth to the Israelites, if they should not obey him, etc., doth he not threaten to smite them with madness and blindness? Deut. 28. 28. Where let it be observed that he conjoineth madness and blindness: let this (I say) be observed, for the better manifestation of that which afterward I shall say touching the madness of all men naturally. When Elymas also the Sorcerer resisted Paul, was he not stricken with blindness for certain days? Acts 13. 8. Again, who knoweth not by his own experience, how fearful a thing darkness and blindness is? when the mist and darkness before signified fell upon Elymas, did not he go about seeking one to lead him? doth not any man that is blind or in darkness grope here and there? Is he not every minute in danger? at least doth he not, and may he not continually fear? Is it not more uncomfortable to walk or ride one mile in the night, than six in the day time? If outward darkness, and bodily blindness be so uncomfortable, what (alas) is to be said of inward darkness, and of the spiritual blindness of the mind? If it be an heavy thing to be deprived of all light of Sun, Moon, Stars, candle, and other fire, how heavy is it to be utterly destitute of the light of the Sun of righteousness? As darkness and blindness be most uncomfortable, 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 spiritual light, and the sight of the inward man? These things I might amplify by many arguments, the more to set forth the dignity of God's children, that do only enjoy the said spiritual light, and whose minds do behold and understand the high things of God, pertaining to their salvation: but because it followeth to speak of them in the next place, therefore this shall be sufficient to have spoken here. Thus to leave the former metaphors, I come to the things signified by them. Touching therefore the ignorance of God in all natural and unregenerate men, we heard before that the Apostle speaking of the Gentiles as they were such, had joined these together, having their understanding darkened, and being strangers from the life of God, through the ignorance that was in them. Ephes. 4. 18. To the same purpose speaking again of the state of himself and other before regeneration he saith, We were in times past unwise, etc. Tit. 3. 3. That which before we alleged out of the third to the Romans, as by other things to describe the natural state of all men, so by this that none whatsoever doth understand any thing, shall not need here to be repeated. Yea, so far are all men naturally from all true knowledge of God, that they are utterly uncapable thereof. For the natural man perceiveth not the things of the spirit of God. for they are foolishness unto him: neither can he know them; for they are spiritually discerned: 1. Cor. 2. 14. Yea, the more natural wit and understanding men have (which is called natural wisdom, or the wisdom of the flesh) the further off they are from all true knowledge and wisdom of God. For the wisdom of ●he flesh is death, enmity against God; not subject 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 wo●ld, and things that are despised, to bring to nought things that are, etc. 1. Cor. 1. 26. 27. By the neuter gender here he meaneth the masculine, and by things he understandeth persons: as also we have the like phrase: john 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 upon, because many natural men are men of great human learning, in the tongues, in the arts, in all philosophy, in the laws and statutes of kingdoms: in martial and civil affairs for war and for peace. And for such learning they are oft times in great reputation, in great honour and authority: even advanced to be great states men, to stand before the mighty Princes of the world, to give counsel unto them, and accounted the only men for policy and government of kingdoms. Such were Achitophel and joab; and such (no doubt) are many in these days in many kingdoms: and such have been many in all ages: which notwithstanding are so far from all true knowledge of God, that they do utterly distaste the same, and oppose themselves with tooth and nail, with might and main thereunto. Some also (mere natural men) have such knowledge in the mysteries of God, that they can teach other, and being called to the ministry do convert others, themselves being castaways. For judas received 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 commandment 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 perform the same: because he that hath promised is faithful, Heb. 10. 23. Therefore our Saviour saith, that in the last day many should plead that they had prophesied even in his name, and that in his name they had cast out devils: whom notwithstanding he would reject as mere natural and wicked men, saying unto them, I never knew you, depart from me ye workers of iniquity. Mat. 7. 22. 23. what shall we say of such men, so highly accounted of in the world? so greatly advanced? so deeply learned, even in divinity? and doing so great things? Are they all unwise? Are they all without understanding? Are they all fools? yea verily: the Scripture and God himself that is only wise, and knoweth best what men are, hath so pronounced of them. Man therefore need not fear to give the like sentence and judgement of such, so long as they continue natural and wicked men themselves, though they convert, and make never so many other wise and righteous. Such sentence and judgement, is not the sentence and judgement of man, but of God. This appeareth by the description of true wisdom in the word of God. For Paul by opposing the word unwise, to the understanding of the will of the Lord, and saying: Be not unwise, but understand what the will of the Lord is, Ephes. 5. 17. doth plainly teach true wisdom to be understanding the will of the Lord, and that all that do not understand, what the will of the Lord is, are unwise. But what will of the Lord doth the Apostle mean? Only that that is revealed in his word. Therefore it is said that the testimony of the Lord giveth wisdom unto the simple. Psal. 19 7. and that the scriptures (that is, the word written) are able to make men wise to salvation. 2. Tim. 3. 15. Therefore also the fear of the Lord (which is the keeping of God's commandments. Eccles. 12. 13.) is often called the beginning of wisdom, or the chief and most principal wisdom. job 28. 28. Psal. 111. 10. Pro. 1. 7. Yea, the truth is, that there is no good and sound policy for the government of kingdoms 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 took upon them to be politicians and states men without the word of God: They have rejected the word of the Lord, and what wisdom is in them? jerem. 8. 9 So when Saul had made more haste then good speed in offering sacrifice before samuel's coming, and that contrary to samuel's direction in that behalf, Samuel feared not to tell him, that he had done foolishly, because he had not kept the commandment of God: and that the Lord would have established his kingdom for ever: but that now his kingdom should not continue, etc. 1. Sam. 13. 13. 14. Because also Asa, (though otherwise a worthy king) had made a covenant with Benbadad king of Syria, to aid him against Baasha King of Israel, Hanani the Seer, did rebuke him in the very same terms, telling him that he had done foolishly, etc. as Samuel had reproved Saul: 2. Chro. 16. 9 If therefore they were justly charged to have done foolishly, because they had done that which they did against the commandment of God: then by the same reason, all natural men be no better than fools, for as much as they do all neglect and contemn the commandments of God. The same is further manifest, because Moses exhorteth the Israelites to the keeping of God's commandments by this argument, that they should be their wisdom and their understanding in the sight of the people; which hearing all those ordinances should say, Only this people is wise and of understanding. Deut. 4. 6. Moreover, Christ jesus is called the wisdom of his father, Luk. 11. 49. he is said, to have all the treasures of wisdom and of knowledge hid in him: Coloss. 2. 3. Upon him the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge, and of the fear of the Lord doth rest, Isai. 11. 2. Where the uniting the spirit of wisdom, understanding, Note. counsel and knowledge, with the spirit of fear, doth teach, that where there is not the spirit of fear, but the spirit of boldness, security, presumption, and other impiety, there is not the spirit of wisdom, of understanding, of counsel, or of any true knowledge, according to that before said in that behalf; He hath the seven spirits of God in his hand Revel. ●. 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 seven in respect of the diversity of his gifts, and more specially because of the seven Churches, to which he writeth those seven Epistles: and yet all that variety of gifts is called by the name of spirits, because one and the self same spirit worketh them all, or distributeth them all, as the former place to the Corinthians witnesseth. As therefore none could have any corn in Egypt but by the hands of joseph, so Christ jesus is the high Lord Treasurer of heaven for the dispensing of all the gifts of the spirit; in respect where of none can have any but such only as come to his gates and give attendance at the posts of his doors. Pro. 8. 33. To comprehend all the arguments hitherto used in one, thus I argue against all natural and wicked men: They that have not the understanding of Gods will revealed in his written word: They that fear not the Lord in keeping his commandments: They that are without Christ jesus, are utterly void of true wisdom, and therefore be stark fools. All natural and wicked men are without understanding of Gods will revealed in his written word; They fear not God in keeping his commandments, and they are without Christ: Therefore they are utterly void of true wisdom and be stark fools. If any shall reply and ask how it can be that all before mentioned (natural and wicked men) may be said to be without knowledge, or understanding: I answer as before, with addition notwithstanding of john's words: He that saith, I know him, and keepeth not his commandments is a liar, and the truth is not in him. 1. joh. 2. 4. For indeed how can any man say that he knoweth God to be most just, almighty, and able to be revenged of every sin against him, and yet dareth to break his commandments? And how can any man say that he knoweth God to be most wise, most gracious, most kind, most merciful, and long suffering, and yet doth not love him? Or how can he say he loveth him, and keepeth not his commandments? joh. 14. 15. It is therefore most certain, that no man doth truly know God, that doth not love and obey him. But let us show the former point (all natural men to be unwise and foolish) by some other reasons. Thus therefore I proceed. True wisdom maketh them that have it the better. All natural and wicked men are no whit the better for all the learning and other knowledge they have. They lose all that they do according to such learning and knowledge. They get nothing thereby but only heap up the more judgement and condemnation to themselves. Luk. 12. 47. Therefore consequently they are unwise and fools. Do we not so account of men in the world? viz. that they are very simple men, and of no understanding, yea, stark fools, that shall altogether busy themselves, and spend their time, their strength, and their wits, and their money about matters of no profit? or that shall toil and moil, 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 judge and speak of natural men, & of all continuing in their natural condition, which (as was said before by Isaiah) lay out silver and not for bread, and labour and be not satisfied? Isai. 55. 2. and which follow altogether vain things (as Samuel speaketh, which shall not profit them? 1. Sa. 12. 21. For certainly when they have done all that they can, yet it may be said to them as Paul speaketh to the Romans, What fruit have you in those things? Rom. 621. Yea, though they should get never so much honour, and wealth in the world, yea, though they should win the whole world, yet what profit shall they have, if they lose their own souls? Mark. 8 36. May not God say unto such (for all their reputation, for wisdom, etc.) as he said to the rich man, that having great increase of corn, took care only for building his barns greater, and living after in pleasures, and never thought of any thankfulness to God or of doing any good with his abundance unto men, O fool? etc. Luk. 12. 20. Moreover, as the word before translated unwise, Eph. 5. 17. Tit. 3. 3. and foolish, Galat. 3. 1. signifieth mad men: so in truth natural men are no better than those whom for distraction or loss of their natural wits, we account mad men; yea, many distracted in their wits, or bereaved of their understanding, either by abundance of melancholy, or by fears, or by some accident, or by age, etc. are in a far better state for the life to come then mere natural men, so long as they do so continue. For I doubt not but that the very dear children of God regenerated by the spirit, and believing in jesus Christ, are subject to that outward calamity as well as other; and as well as themselves are subject to other diseases arising of natural causes: and yet The foundation of God remaineth firm touching them: The Lord knoweth who are his. 2. Tim. 2. 19 That it is so, that is, that natural men (whiles they be such) are no better in their said natural state, then mad men, yea, and that they are possessed with a spiritual frenzy, or that at least they are no better than such as we call idiots or naturals, I make plain by these furtherreasons. 1. When the prodigal child began to consider of his ways, and to bethink himself of returning to his father, than he is said, to have come to himself. Luk. 15. 17. The prodigal son therefore representing the state of all unregenerate men, thereby is signified, that as before his return and submission to his Father he was no better, then as a man beside himself, and out of his wits, so all are the like before regeneration. 2. All that make more account of bells and babbles, of counters and rattles, and of such other trifles, than they do of silver and gold, etc. are no better then mad men, or at least then natural fools. 3. All that refuse meat, drink, and apparel (especially of the best sort) for their bodies and for this life, are no better then mad men, or at least then natural fools. 4. All that do continually hurt and wound themselves, and that seek by all means to destroy themselves, are no better then mad men, or at least then natural fools. 5. All that put no difference betwixt any men but account all alike, and that especially regard the meanest more than the greatest, and their enemies more than their friends, and that will be advised rather by fools then by wise men, are no better themselves then mad men, or at least then natural fools. 6. All that wilfully transgress the lawful commandments of Kings, and so sin against their own souls, are no better then mad men, or at least then natural fools. 7. All that will not be kept within any bounds, but break off all bonds, are no better then mad men, at least then natural fools. Such are all natural 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, than they do of the most precious 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 than trash and dung. 3. They refuse Christ jesus, and all other things pertaining to their salvation in him, offered unto them in the word, as meat, and drink, and apparel for their souls, of far more worth than all meat, and drink, and apparel for their bodies. 4. They do daily hurt and wound their own souls, and seek by all means everlastingly to destroy themselves, even by so many sins as they do 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 do more regard and fear simple, silly, weak, and mortal men, than they do the most wise, mighty, fearful, and immortal God: and have the enemies of their salvation, which soothe them up in sin, and provoke them daily thereunto by words and by example, in more estimation, and they are rather advised by flattering worldlings (such as savour only the things of the world, not the things of God.) than they do regard their most true hearted friends, that unfeignedly wish, and by all means (admonition, counsel, reprehension, conference, and prayer) do seek and endeavour their salvation, or then they will be advised by such as are wise in the Lord. 6. They do every day wilfully transgress the most holy and just commandments of the most holy and righteous God, and so do more and more provoke his indignation against themselves, that is the king of kings. 7. They will not be kept within any compass, they will not be directed in the way that leadeth to eternal life, but break over hedge and ditch out of that way: and they speak as the heathen did of whom the Prophet writeth, saying: Let us break their bonds, and cast their cords from us. Psal. 2. 3. Therefore I may well conclude them all to be no better then mad men, or at least then natural fools. They indeed do so account of the most excellent servants of God. For so was the Prophet termed that anointed jehu to be king of Israel, 2. Kings 9 11. So did Festus call Paul, when he spoke most excellently of heavenly things. Acts 26. 24. and so natural and worldly men do daily cast this reproachful name upon the best children of God, esteeming them no better than a company of fools, and mad men: but the truth is, that this belongeth to themselves, and they specially are the fools, and mad men of the world, as the former arguments do demonstrate. Let no man so wrest my words, as to understand me to condemn natural wit, and understanding, or policy, and learning, etc. I do not condemn them, but acknowledge them in themselves to be the good gifts of God. Notwithstanding such is the corruption of nature before and without regeneration, that mere natural men not knowing how to use them, do therefore abuse them, the more to the dishonour of God, and to the increase of their own condemnation, even as men reaved of their natural wits having a sword put into their hands or any other thing (good in itself) committed unto them, do rather abuse all to the hurt of themselves 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 over with gold and silver, and there is no breath in them, Hab. 2. 19 so it may besaid of mere natural men touching the life of God, that how trim and gay soever they be in the world, and how great and glorious soever they appear by their wit, or learning, or policy, etc. yet indeed they have no breath at all of that life in them, neither any spark of true wisdom. How base therefore is their state and condition? yea, how fearful and lamentable? For who doth not pity the state of mad men, and of such as by any means have lost their wits? Many carnal men (I grant) do carnally make a sport of mad men and natural fools: they make themselves merry with such (as the Philistims abused the blindness of Samson and used him therefore to play before them, and to make them pastime, in their great meeting, and in their sacrifice to Dagon their God. judg. 16. 25) Many (I say) do even so abuse the simplicity and lamentable madness of other to make themselves merry, but they should rather use such examples as glasses wherein to behold the judgement of God upon such, that may (perhaps more justly) fall upon themselves. Therefore every time they look upon such they should fear and tremble, lest God smite them with the like: yea they should be thankful to God, and consider of his goodness in sparing them so long, whereas he might have made them such as those are, and those as witty naturally as themselves. In which respect also they should be the more careful to use their natural wit and understanding the more to God's glory. Achish king of Gath, (though a natural man, a wicked man, and an heathen man) when David was brought into his presence, and feigned himself mad before him, scrabling upon the doors of the gate, and letting his spittle fall down upon his beard (in drivelling sort) said unto his servants, lo, the man is beside himself, wherefore have ye brought him unto me? Have I need of mad men, that ye have brought this fellow to play the mad man in my presence: Shall he come into mine house? 1. Sam 21. 13. 14. 15. So little pleasure did Achish take in such: so far was he from making himself merry with such, and from laughter at their behaviour, that he was highly offended with them, that had brought him before him. Hereby than we see how odious a thing madness is. And indeed though some foolishly take pleasure in the foolishness and madness of other, yet touching themselves, who abhorreth not the name of a fool? and who feareth not the state of madness? And who (I say again) not altogether void of reason himself, especially having any spark of grace, doth not pity both them that are void of natural understanding, and also them, that having had reason (for some secret cause) are deprived thereof (with Nabuchadnezar) and possessed with the spirit of frenzy? Oh than what can be said of spiritual simplicity, and of spiritual madness? The more woeful therefore and fearful these things are, the greater is the dignity of the children of God, who only are enlightened, and have the eyes of their minds opened to behold the excellent wisdom of God; yea, who also are partakers thereof. For as Christ is before generally showed to be their life, so particularly he is their light, their understanding, and wisdom. For therefore is he called (as we have heard) the sun of righteousness, Malac. 4. 2. and, the light of the world. joh. 8. 12. and 9 5. yea, (that it may the better appear that life and light go together) he is in one place called both life and light, joh. 1. 4. As therefore the children of God being partaker of Christ, cannot but be partaker also of life, so they must be also partaker of light: If they be in the light, and the light in them, how can they be in darkness? The like is to be said of knowledge and wisdom: For Christ being the wisdom of his father, having all the treasures of wisdom and knowledge in him, and having the spirit of wisdom, knowledge, and understanding, yea, having all the seven spirits of God (as hath been showed) it must needs be that they that have him, have also true knowledge, and true wisdom. If they that have him not neither have life, nor light, nor knowledge, and that because they have not him: than it must needs follow that they that have him, have also all those; and that because they have him, and so far as they have him. Therefore Christ is said to be made unto them not only righteousness, but also wisdom, 1. Cor. 1. 30. So then, as all new borne being incorporated into Christ, are also partaker of his wisdom: so also all that are out of Christ are also without wisdom. Therefore our Saviour speaking of his children, saith, that to them only it is given to know the secrets of the kingdom of God. Mat. 13. 11. Which are hid from the wise and from men of understanding. Mat. 11. 25. viz. from them that are worldly wise: and who being after the flesh do savour the things only of the flesh: Rom. 8. 5. If also the fear of the Lord be (as we have heard) the beginning of wisdom, and that wisdom do consist in keeping Gods commandments, than all that are new borne, and so cleansed from their sins, and sanctified to the fear of God, cannot but in that respect also be wise: the rather because it is expressly said, that whosoever is borne of God, sinneth not, neither can sin, etc. joh. 3. 8. David testifieth that by keeping Gods commandments, etc. God had made him wiser than his enemies: of more understanding than all his teachers: and then the ancient. Psal. 119. 98. 100 Though every one of the children of God cannot thus compare for wisdom with their teachers and ancients, yet they may with their adversaries: yea, why not also with their ancients and teachers, if such be not regenerated? For they that know the will of God and do it, are more learned Doctors (though otherwise they be but simple men, yea, not book learned, viz. not able to read) than all other great doctors in the world, yea, than all doctors in divinity that are able to teach other, and do teach other, and yet do not themselves the things which they teach other. For hereby (as we have heard) are we sure that we know him (viz. truly and rightly) if we keep his commandments. He that saith he knoweth him, and keepeth not his commandments is a liar, and the truth is not in him. 1. joh. 2. 3. Such great Doctors therefore as have knowledge without obedience according to their knowledge, do indeed know nothing as they should. For what are they the better by the knowledge of any thing, if they know not him rightly that knoweth all things, and in the right knowledge of whom, and of jesus Christ his son, whom he hath sent, is eternal life. joh. 17. 3. Now touching the excellency of knowledge and wisdom, and thereby also of the state and condition of God's children, as it appeareth by the metaphors before used, so the same is further manifest by many testimonies of Scripture. job magnifieth wisdom above gold and silver, and the wedge of gold: above crystal, and the plate of fine gold: above the coral, and the precious pearls, above the topaz of Ethiopia, and the wedge (again) of pure gold, etc. job. 28. 15. etc. Solomon extolletn it above the merchandise of silver, the gain of gold, and above pearls; yea, he saith that all things that a man can desire are not to be compared unto her, etc. Pro. 13. 14. 15. etc. Where also it is commended by divers excellent fruits, as by the length of days, riches, glory, pleasures eternal life and blessedness. It is in like manner commended, Pro. 8. 10. 11. and 16. 16. In another place, he preferreth it before strength and weapons of war: Eccles. 9 16. 18. where in the latter comparison, the opposition he maketh of wisdom is to be observed, viz. that he saith not but one fool destroyeth Note. much good. but that he saith, but one sinner destroyeth much good: so he showeth his meaning by wisdom to be such wisdom, as whereby men take heed of sin, and that (according to my former writing) all sinners are fools; whereunto it accordeth that David saith not, The wicked man, or the sinner, but, The fool hath said in his heart, there is no God. Psal. 14. 1. and 53. 1. by the fool meaning the sinner and the wicked man. Again, what was it that first deceived our first mother Eve? was it not a false hope of further knowledge? doth not this therefore show that knowledge is a thing much to be desired? and that true knowledge is highly to be esteemed? Doth not Paul profess that he accounted all things loss, yea, as very dung: even a● the dung that is in the inwards of beasts (so the word signifieth) in respect of the excellent knowledge of Christ his Lord? Philip. 3. 78. All these things do plainly show the great dignity of the children of God in respect of the said knowledge and wisdom, as wherein as well as in other things consisteth the very matter as it were of their so being the children of God. CHAP. XI. Of some other branches of the former life of God, in all new borne, viz. of holiness and righteousness both generally, and also in someparticulars. LET us now proceed to some other points, both of the life of God before mentioned, and also consequently of the further matter of our regeneration, and new birth; that is, of other things, wherein our said new birth and regeneration doth consist; and that according to our former method in this point, viz. of opposition of contraries. Here therefore let us remember that before said, namely that even when men are dead in their sins and utterly void of the life of God (before handled) than they are alive unto sin. Being so alive unto sin they are likewise servants, not only thereunto, but also to satan himself. For to whomsoever we give ourselves as servants to obey, his servants we are. Rom. 6. 16. job. 8. 34. 2. Pet. 2. 19 This service is the greatest slavery and bondage of all other: far greater than the bondage of the Israelites in the house of bondage, in the land of Egypt: because that was with such feeling that it wrought great heaviness in them, and many prayers and earnest desires to be released thereof. But this bondage is such by the means of spiritual death, that there is no sense at all either of the heaviness of sin (as hath been before showed) or of the bitterness thereof: yea, though for bitterness no wormwood nor gall be comparable to it, yet they think it as sweet as honey and the honey comb: yea, such delight and pleasure do they take therein, that they commit the same with greediness. Eph. 4. 19 Therefore being offered liberty with most gracious conditions, they will by no means accept thereof. Fearful therefore in this behalf is the estate and condition of all men by nature: yea, hereby also doth that the better appear which before I handled, concerning the natural foolishness and madness of men. For who but fools and mad men could bear such burdens as sins are, without sense and feeling? As therefore the very Philosophers accounted such sottish and senseless persons for servants by nature: so this servile and slavish condition of all men by nature, is the more fitly handled in this place, next to that before of the foolishness and madness of all natural men, because it is an effect or at least a consequent thereof. But what is the state of men by jesus Christ in their regeneration? Truly a most sweet and gracious liberty and freedom. For as Christ is made wisdom and righteousness, so also is he made redemption unto us. 1. Cor. 1. 30. and often do we read that Christ hath redeemed us. Tit. 2. 14. Galat. 3. 13. 1. Pet. 1. 19 and often elsewhere. Our Saviour himself saith, that If men did continue in his word, than they should show themselves to be his disciples indeed, and they should know the truth, and the truth should make them free. joh. 8. 32. and again, If the son shall make you free you shall be free indeed, vers. 36. He meaneth in this place, freedom from the yoke, bondage, and extreme slavery of sin. When Peter had answered our Saviour that Princes took toll or custom of strangers, our Saviour replieth, then are the children free. Mat. 17. 26. That which our Saviour speaketh in that case, may be much more understood in this whereof now we speak, because we speak of the children of God. What Prince of power to deliver, will suffer his subjects, especially his children, to be in bondage and captivity? How then can it be, that God being of all power, should suffer his children to be in bondage? especially so great a bondage as the bondage of sin? Notwithstanding being freed from the servitude of sin, we are made the servants of righteousness. Rom. 6. 18. But this service is perfect freedom. When any child, especially the son of a Prince, having been in captivity to some enemies, is freed from the said captivity, doth he account it any bondage to serve his Father and sovereign? No it is his liberty and great honour that he may serve him. When men therefore are freed from the bondage of sin and Satan, how great is their liberty, how unspeakable is their honour, to serve their heavenly father, the king of kings? It is not possible to serve God in holiness, and righteousness, till first we be delivered from our enemies. Luk. 1. 74. 75. As a man loaden with many fetters and irons, cannot in any thing serve his Prince, till his said fetters and irons, be knocked off; so no man can serve God, except first he be discharged from the bolts and fetters of sin, ten thousand times more heavy than any irons. Therefore Paul saith in the place before alleged, that Christ gave himself for us, first, that he might redeem us from all iniquity; secondly, that he might purge us; and thirdly, to be a peculiar people unto himself, zealous of good works. 'tis 2. 14. We cannot therefore be zealous of good works, except first we be redeemed from the guilt of all iniquity, and purged from the blemish, and freed from the bondage thereof. This our freedom likewise and liberty is signified by that which before was alleged, that he that is borne of God, sinneth not, neither can sin, because the seed of God abideth in him. 1. joh. 3. 8. that is, sin hath not dominion over him as before it had: neither can have: because being once freed, he shall never return into the bondage thereof: neither doth he sin with delight therein so far forth as he is regenerated and borne of God. That sin wherewith at any time he is overtaken, is but a sudden passion of the old man remaining in him: suffered by God himself to prevail in some things, as for some reasons before mentioned, so also for some afterward to be spoken of. By denying also the new borne of God to sin, the Apostle insinuateth that serving of God, in holiness and righteousness which was before touched: and so the word not to sin, is taken by our Saviour, when he saith to the man restored to his limbs, Sin no more, lest a worse thing happen unto thee. joh. 5. 14. He meaneth not only that he should abstain from the evils forbidden, but that also he should perform the things required in the law of God. For the law of God saying not only Eschew evil, but also Do good: Psal. 34. 14. he must be a transgressor of the law, not only that doth commit the evil forbidden, but also that neglecteth or omitteth the good commanded. So the distinction of sins of commission, and of sins of omission is as sound and true, as it is ancient and common. As God himself is not only free from all evil, but infinite also in all goodness: so his law is like himself, and doth as well command that which is holy and just, as it forbiddeth all unholiness, and unrighteousness. According to this law men shall be condemned, and that most justly, as well for leaving undone good duties, as for perpetrating & acting of those things that are evil. It is not said, That every tree that bringeth forth evil fruit, but which bringeth not forth good fruit shall be bewen down (or stubbed up by the roots) and cast into the fire. Mat. 3. 10. And our Saviour pronounceth sentence of condemnation, for not visiting the sick, entertaining the strangers, feeding the hungry, clothing the naked etc. Mat. 25. 41, etc. By condemning notwithstanding them that have not done good, he teacheth that much more they shall be condemned, that do commit that which is evil. Mat. 12. 36. 37. 1. Cor. 6. 9 Revel. 21. 8. and 22. 15. So then this freedom of God's children, is not only a release from the most grievous servitude of sin, but also a participation of holiness and righteousness. Without this holiness and righteousness our life before spoken of were no life; neither were our freedom any freedom, at least not worth the having. The soul of man may be as well without motion in the body, as the life of God without the fruits of righteousness. That which is spoken of faith james 2. 20. is true also of the life of God. What freedom also of any city is without commodities belonging thereunto? But of this anon. This also touching the fruits of righteousness, is to be understood in respect of the knowledge and wisdom before handled. For how can a man be accounted a man of knowledge and wisdom, that showeth not the same by his works of knowledge and wisdom? And indeed we have heard before that our knowledge and wisdom consisteth in the fear of God, and keeping of his commandments. And the Apostle Paul describeth that excellent knowledge of Christ before spoken of, to be not the knowledge of his natures, and person only as they are things in Christ himself, but as they are effectual in other, both to justification, and also to sanctification by the power of his death, and the virtue of his resurrection; of the one to our release from that bondage of sin before handled; and of the other, to the quickening of us to newness of life. Philip. 3. 8. 9 10. Therefore also Christ in the place before divers times alleged, is said to be made unto us not only wisdom, righteousness, and redemption, but also sanctification, 1. Cor. 1. 30. Therefore without Christ no more sanctification, than wisdom, righteousness, or redemption. In this respect, Christ is not only said to have given himself for us, that we might be pure or purged, and holy or sanctified: these things (I say) are not spoken in the noun, or in the verb passive, as if either we or some other might purge and sanctify us, but in the active verb, that he might purge us, etc. Note. Tit. 2. 14. and that he might sanctify his Church, etc. Epo. 5. 26. to teach, that the purging and sanctifying of us is the work only of Christ, as well as the redeeming, saving, and justifying of us. The same is yet further taught by our Saviour himself; As the branch cannot bear fruit of itself, except it abide in the vine, no more can ye except ye abide in me: and again; without me ye can do nothing, viz. that good is. john 15. 3. 4. 5. and Paul accordingly saith, that the fruits of righteousness are by jesus Christ. Phil. 1. 11. All this is to be understood of Christ, not as God only but as God and man, the mediator betwixt God and man, and as in that respect he is the head of the Church, and so communicateth his virtue to all in regeneration incorporated into him, and in whom he dwelleth by faith, even as the natural head of a natural body, communicateth the virtue thereof to all the members of all the said natural body. So that also is to be understood, that of his fullness we do all receive grace for grace: or grace upon grace, or grace after grace. john. 1. 16. All hitherto spoken of our life, of our knowledge, and wisdom, of our redemption, freedom, and liberty, and of our sanctification, and holiness, and righteousness (as the matter of our regeneration, and things wherein the Note. same doth consist) must be understood to be by jesus Christ in a double respect: first in that he hath purchased them for us by the same price which he gave for ourselves and for our salvation. Secondly, by working them in us himself, being apprehended by a true and lively faith: as hath been showed before by the similitude of the vine and the branches, and of the head and the members. Moreover touching this holiness and righteousness now in hand, we must understand, that it must not only be inward, but also outward: not in heart alone, but also in our outward man, and in our outward behaviour. For Let your light so shine before men (saith our Saviour) that they may see your good works, and glorify your father which is in heaven. Mat. 5. 16. Cleanse yourselves (saith the Apostle) from all filthiness of the flesh and of the spirit, that ye may grow up to full holiness. 2. Cor. 7. 1. he speaketh not only of filthiness of the flesh, but also of the spirit: and therefore the holiness there commended, and opposed to the former filthiness, must be answerable thereuno viz. of the flesh, that is, of the body, as well as of the spirit and heart. Peter exhorteth them to whom he did write, not only as strangers and pilgrims to abstain from fleshly lusts because they fight against their souls, but also to have their conversation (namely their outward conversation) honest among the Gentiles, that they which did speak evil of them as of evil doers, might by their good works which they should see glorify God in the day of their visitation. 1. Pet: 2. 11. 12. james biddeth not only to purge our hearts, but also to cleanse our hands. james 4. 8. The Apostle to the Hebrews teacheth, that none can draw near to God in full assurance of faith, but only such as whose bodies are as well washed with pure water, as their hearts are purged from an evil conscience. Heb. 10. 22. that is, such as are sanctified as well in their outward behaviour, as touching their understanding, judgement, thoughts, memory, and affections. This well agreeth with all before said of our faith, of our life, of our knowledge, and wisdom. The faith which is without works is dead. james 2. 17. and 20. and again betwixt both, viz. vers. 18. Show me thy faith by thy works. With the heart man believeth unto righteousness, and with the mouth man confesseth to salvation. Rom. 10. 10. by confession of the mouth he meaneth the acknowledgement and profession of Christ in all our outward behaviour. To the same purpose the Apostle also apply that of the Psalmist, I believed, therefore I spoke, and saith, We also believed, and therefore speak. Psal. 116. 10. 2. Corinth. 4. 13. The life of God before handled, hath been showed not only to be inward, but also to show itself outwardly. The knowledge also and wisdom of God renewed in the regeneration of the children of God, hath been declared to consist in the fear of God, and keeping of God's commandments, which concern as well the good carriage of all the parts and members of our body, as the disposition of our minds and hearts. This holiness therefore and righteousness must be showed by the government of every member, of the eye, of the ear, of the mouth, of the hands, of the feet, and of the whole body according to the rules prescribed in the word for direction of every such member. I forbear the particular confirmation of these things by showing the particular scriptures for direction of every particular member, because the labour were too great for me the writer, and for any reader. For indeed it would require a whole volume by itself. Yea and Otho Casmannus (in the beginning of this treatise mentioned) hath learnedly and religiously performed this. For his book entitled Hominis Spiritualis anatomia, etc. The anatomy of a spiritual man, is altogether of this argument. Whereunto the learned desirous to see the former point more particularly and largely handled, may repair. That this holiness and righteousness whereof now we speak (both inward and outward) is not alike in all that are regenerated, yea, that are of the same age in regeneration, I shall not need here to speak; sith that which hath been said before in that behalf of the life of God, doth also belong to this holiness and righteousness, which are but effects or fruits of our said life. Now let us further understand, that as all other virtues are comprehended, under the former life, liberty, wisdom, holiness, and righteousness, so specially that sobriety that is so commended in the scripture is a principal branch, as of all the former generally, so particularly of that wisdom. The rather because the word translated soberly, Tit. 2. 12. signifieth wisely: and the like word translated, Be sober, 1. Pet. 4. 7. signifieth to be wise: as also the word translated modesty, or sobriety, Note. 1. Tim. 2. 9 and 15. signifieth wisdom; and the same word translated soberness or sobriety, is opposed to the word that signifieth being mad: Acts 26. 25. and 2. Cor. 5. 13. By all these places (wherein the holy ghost speaking of sobriety useth a word that signifieth also wisdom) we are taught that sobriety is a special point of true wisdom. This sobriety notwithstanding that now we speak of, is not only the moderation of ourselves for drink (which is opposed to that foul sin of drunkenness, in these days too too common) neither that only which is in apparel (contrary to the disguised attiring of men and women, whereby the people of one country conform themselves to other countries, directly against God's word, Zeph. 1. 8. yea (like monsters), to other creatures; at least one sex to another, the women especially wearing men's apparel, and men suffering their hair to grow like to women; both directly also against the word, that Deut. 22. 5. and this (as contrary to nature itself) 1. Cor. 11. 14. and whereby likewise the professors of sincerity conform themselves to the world, and to the vanity used by the world, which is to be understood as well forbidden by the Apostle in apparel as in other things, Rom. 12. 2.) Neither also is this sobriety (now spoken of) only that which is repugnant to other lightness, either in countenance, or in gesture (condemned with the former of apparel: Isai. 3. 16. and by itself alone generally in all persons by opposition thereunto of the contrary, sober and wise gestured: Pro. 17 24. and more specially in women as a trick of harlots. Pro. 7. 13. This sobriety (I say) doth not consist only in these things, but it consisteth in moderation of ourselves, and of all our affections in any slate of life, (in prosperity and in adversity) that in the one we be not drunken with delights and pleasures, with wealth and riches, with honours and preferments of this world: and that in the other we be neither surfeited with cares and fears: nor overcome with sorrows and griefs: whereby (as drunken men) we should be unfit for other duties belonging unto us. He that is sober in this manner, is a wise man indeed. And this sobriety is the spring of all other holiness, and righteousness, or that which comprehendeth them both. All the other kinds of sobriety, before rehearsed, are no other but such as may be, and oft times are, even in mere natural men. Many natural men, are as abstemious from wine and all strong drink, and as far from all drunkenness that way (I mean in their outward behaviour) as any other men. Many are as sober in their apparel, and as grave and modest in their countenance, gesture, speech, and all other behaviour, as any other: so that these kinds of sobriety are not proper and peculiar only to the children of God, but common also to other. But this sobriety that consisteth in moderation of ourselves and of our affections in every state of life, in prosperity and in adversity, especially in such sort as the Scripture commendeth the same, is only in them that are new borne of the spirit of God, and by incorporation into jesus Christ, are made the sons and daughters of God. They that are not new borne, in their prosperity, pride is unto them as a chain, and cruelty covereth them as agarment. Psal. 73. 6. The wicked is so proud, etc. that be thinketh there is no God. His ways prosper, etc. therefore he desieth all his enemies. He saith in his heart, he shall never be moved, etc. His mouth is full of eursing, and deceit, and fraud: Under his tongue is mischief and iniquity: he heth in wait in the villages: in the secret places he doth murder the innocent: his eyes are bend against the poor: He lieth in wait secretly, even as a lion in den: He lieth in wait to spottle the poor, when he draweth him into his net. Psal. 10 56. 7. 8. 9 etc. Yea, he had said before in the same Psalm, verse 2. The wicked doth persecnte the poor, etc. he hath made boast of his own hearts desire, and contemneth the Lord. No marvel then though such contemn men especially their inferiors. And thus indeed we daily see, how the wicked abuse all the mercies of God, either by all in temperancy (as if they were absolute Lords of all that they have, and were not to give any account to any) or by extreme pride and cruelty, carrying themselves like Lords and Kings over other, scorning them, contemning them, and oppressing them at their pleasure. But the children of God on the contrary, knowing that they are but for a time the Lords ftewards of all that they have, use this world, and all things they have in this world (honours, riches, authority, friends, etc.) as though they had them not: that is, they so possess them, and so dispose them, that they be no hindrances unto them, but rather furtherances of them concerning the life to come. Therefore if they be rich in this world, they put not their trust in uncertain riches, but in the living God: and they be rich in good works, distributing and communicating unto other according to need: and so laying up a sure foundation to themselves against the time to come, towards eternal life 1. Tim. 6. 18. etc. They eat not their bread alone, but the fatherless eat thereofwith them. They see not any to perish for want of clothing: nor the poor to go without a covering: but do cause their loins to bless them. They lift not up their hand against the fatherless, when they see they may help them in the gate, etc. job 31. 17. etc. They make not their gold their hope: neither say they to the wedge of gold, thou art my confidence. vers. 24. Thus did job. Thus did other that have received the same spirit of adoption that job had. Is not this excellent wisdom? so to provide towards eternal life as before we heard? and so to make themselves friends with the riches of iniquity that when they shall want, they may be received into ever lasting habitations? Luk. 16. 9 Let the world account of this as they will. All they that use it, shall find it a principal part of wisdom. The like may be said of their using authority and honours: not to the vexing or oppressing of any, but to the good and comfort of all. They open their mouth for the dumb in the cause of the children of destruction: they open their mouth and judge righteously: and judge the afflicted and the poor. Pro. 31. 8. 9 They deliver the poor that cr●e, and the father less and him that hath none to help him. The blessing of them that are ready to perish are upon them, and they cause the widows heart to rejoice. They put on justice, and cover themselves: Their judgement is as a rob, and a crown: They are eyes to the blind, and feet to the lame: They are fathers to the poor, and when they know not their cause, they seek it out diligently. They break the jaws of unrighteous men, and pluck the prey out of their teeth. job 29. 12 etc. Thus the children of God go upright in their prosperity, they reel not neither stagger, either to the right hand or to the left hand (as drunk with their riches and honours) but walk on right in the way, that God hath laid out before them towalke in. But what do they in adversity? The brains (as I may so speak) of their minds are no more distempered, neither are the affections of their hearts any more disordered therewith, then before with prosperity. For they carry not themselves as men without hope, but cheerfully and comfortably they look to the cause in themselves: to the hand from heaven that sendeth the same: to the love from which it doth proceed: to the end why it is sent: they remember what a blessed end other have had of the like afflictions: and they forget not what comfort themselves have had in former times in the like: perhaps also in greater dangers. According to these things they make such use of all their afflictions, that they shall be able truly to say, It is good for us that we have been afflicted that we may learn thy statutes. Psal. 119. 71. So they neither be too much cast down with that which the righteous Lord layeth upon them: neither do they make too light account thereof. If they lose all that ever they had, wealth, and honour, and friends in one day, they murmur not against God, but humble themselves and say, Naked came we out of our mother's wombs, naked shall we return thither: The Lord hath given; The Lord hath taken: Blessed be the name of the Lord. job 1. 21. This sober & cheerful carriage of themselves in such a state, is the greater point of wisdom, if we shall cosider how the wicked are either hardened like brawn, that they make no reckoning of it, yea, that they scarce feel it (as Belshazaer in the midst of his cups hearing that he was found too light, and that the Medes and Persians should come and take from him his kingdom, and his life, was not a whit moved with it, but in a bravery for all that commanded Daniel to be clothed with purple, and to have a chaive of gold put about his neck, etc. Dan. 5. 29) or else they are moved with it only for a time (as Ahab, 1. Kings 21. 27.) returning afterward to their former sins that procured it: or else they fret and rage like mad men (as they are) not only being most impatient towards all about them, but also blaspheming the God of heaven himself. But I will not stand upon these things; being especially more particularly handled by M. Rogers in his sixth treatise, viz. of the privileges of Christians: and having myself some occasion to speak of them afterward in this treatise. In the mean time we see the wicked in every condition of life to reel and stagger like drunken men: in either of both conditions falling most dangerously: and (as Solomon speaketh of drunkards, Pro. 23. 29.) every where meeting with woe, with sorrow, with strife, etc. with wounds, without cause. The like may be said of the children of God touching the moderation and sobriety of all their affections, anger, joy, grief, love, fear, etc. in other matters: as also of the distemper of the affections of the wicked. As the children of God are sober (according to that before spoken) so likewise they are always in such sort watchful, that although the devil their adversary compass the earth to and fro, and walk about never so often. job 1. 7. and never so diligently, like a roaring Lion seeking whom he may devoare, 1. Pet. 5. 8. yet he doth not take them so napping, that he doth so prevail against them, as he doth against other: neither doth any evil so overtake them, but that before hand they be in some measure prepared for it. This watchfulness is an effect of the said sobriety, as sleepiness, drowsiness, and security is an effect of the contrary. For as it is in that sobriety which consisteth in abstaining from wine and strong drink, and in the contrary thereof, namely being drunken with wine wherein is excess. Ephes. 5. 18. viz. that the more sober and abstemious any man is, the more vigilant and watchful also he is; yea, the apt for vigilancy and watchfulness: and on the contrary, the more any man is overcome with wine, or other strong drink, the more apt he is to sleep; yea, the more heavy and drowsy: so the more sober any man is touching the former moderation of himself in every state and condition of life, the more vigilant and watchful he will be to take heed of all spiritual danger: and on the contrary, the more liberty men do give to their affections, and the more they are drunken and overcome either with riches, honours and pleasures, on the one side; or with cares, fears, and sorrows on the other side, the more sleepy also they are in their minds, and the sooner overtaken with danger. This watchfulness is according to the former sobriety, viz chief of the inward man. As the former sobriety is of the affections, so this watchfulness is of the mind; namely, when that is always forecasting of dangers, and seriously studying and meditating how to shun and avoid the same. In which respect it is said, that the wise man's eyes are in his head: but the fool walketh in darkness. Eccles. 2. 14. that is, a wise man is never secure, but always careful and looking about him, for the preventing and avoiding of dangers: but a fool is always in danger and continually overtaken with some evil or other, as one that walketh in darkness falleth into this hole or that: or at least stumblethat at this and that. That like is in another place, A prudent man seethe the plague, and hideth himself, but the foolish go on still and are punished. Pro. 22. 3. and 27. 12. In these places it is to be observed, that this watching (whereof now I speak) is commended as a special point of wisdom: and that therefore as it concurreth with the sobriety of the inward man before spoken of, so also it is not unfitly here handled with that before said of wisdom. Doth not this therefore much also increase the foresaid dignity of God's children? verily it doth: this being considered that wicked and natural men do daily fall into infinite dangers, as even now was showed, by want of this watchfulness. CHAP. XII. Of the true love of God and of men, only found in the children of God: and so of the further dignity of the children of God in respect thereof. AS I have before spoken of some particular branches of the life of God and wisdom, and holiness before generally handled; so I might likewise speak of the rest: For the very lest is of great price, and doth not a little amplify the dignity of God's children. But so to particularise in this place, would be too tedious. I shall also by other occasions speak of some of them afterward: and such as I shall not at all speak of, may be esteemed by that which I writ of the rest. Notwithstanding that such as I have not handled, or shall not speak of, may be the better considered, let me add something touching the love of the children of God, towards God and men, as that indeed which comprehendeth all that shall be omitted, which is also the fountain of all the other particulars of the former life of God, etc. it being the fulfilling of the law and bond of perfection, as before we have heard. But of this love of the children of God towards God and men, I will only speak very briefly, leaving the rest to the consideration of the reader. Some perhaps may look that I should have spoken thereof before; but seeing our freedom from sin to serve God in holiness and righteousness, doth so depend (as we have heard) upon wisdom, (such as be fools being commonly accounted servants by nature) and seeing the sobriety before handled is of so near kindred (as it were) to the said wisdom, that it is called (as we have likewise heard) by the same name: and seeing the foresaid watchfulness doth also so depend, (as hath been showed) upon the said sobriety, therefore I thought it not amiss to handle all the said particulars together, as I have done. To come now to the love of God and of men, let us only observe this one point, namely, that it is as proper to the children of God only, as the life of God, wisdom, freedom from the bondage of sin, with liberty to serve God in holiness and righteousness, the sobriety and watchfulness before handled. All that are not the children of God, but be wicked and mere natural men, are as far from all right love of God and men, as they are destitute of the former life of God, of the former wisdom, and of the other things before spoken of. As none have the life of God, neither are wise, neither are freed from sin, neither can serve God in holiness and righteousness of life; neither are sober in the manner before described, neither can be watchful for the avoiding of dangers, but only the children of God; so none can rightly love God or men but only they. Touching the love of God this is manifest, because if we be the friends of Christ, if we do what soever be commandeth us, joh. 15. 14. then it must needs follow, that they are the enemies of Christ, and consequently of God, that do not that which is commanded them. If the wicked be God's enemies, how can they love him? Again, these words are often confounded in the Psalms, viz. the wicked, and the enemies of the Lord. The wicked shall perish and the enemies of the Lord shall be consumed as the fat of lambs Psal. 37. 20. Psal 68 1. the wicked are said to be enemies to the Lord, and hate him: and again; God will wound the bead of his enemies, and the harry pate of him that walketh in his sins: vers. 21. So the wicked (according to that spoken before of wisdom) are said to be foolish ones, and the Lords enemies. Psal. 74. 18. and 23. So the wicked, (especially that are enemies to the Church) are called haters of the Lord: Psal. 81. 14. 15. The like is in many other places: Psal. 83. 2. Psal. 89. 10. Psal. 92. 10 and often elsewhere. Last of all, we have heard before, that the wicked do not know God. Can they love him, whom they know not? The same is to be said of their love towards men. For how can they love men, when they love not God? How can they love the less, when they love ●ot the greater? If they love not God of whom they receive all that they have, and who receiveth no●● 〈◊〉 them, ●●ther is any ways chargeable unto them; how can they love them from whom they receive nothing, or very little, and that only as from the instruments of God? and upon whom they are forced to bestow something of their own, and so to be at charge with them? For these reasons and the like, when the Apostle in the place before alleged had described us in our natural state, and being unregenerated, to be unwise, disobedient, deceived &c. he addeth further that we were hateful, and hating one another: Tit. 3. 3. So the wicked are both hated of other, and do 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 foolishness and madness (beforespoken of) which is in the heart of the wicked. For what extreme madness is it for mortal men, that are but as the pot in the hand of the potter, to hate the immortal God, who being of all might and power, is able when he will, to break them all in pieces like a potter's vessel? What folly also is it to hate all other, whereby to make themselves likewise hateful and odious to all other? Do not such both ways (as we say) much worse than bring an old house upon their own heads? They that make themselves odious to God and men, shall certainly smart full deeply and woefully in the end. If it be objected touching the love of God, that Paul being but a natural man, before he knew Christ so loved God, that he speaketh much of his zeal, and that in his said zeal his righteousness of the law was such, that he was unrebukable. Phil. 3. 6. and that that seemeth to have been in truth and not in show. If any (I say) object this, I answer, that though the aforesaid zeal, and fervent love of Paul were indeed true, as this word Note. true may be an attribute of the affections, and is opposed to hypocrisy, or to that which is but counterfeit and feigned, and as it signifieth unfeigned and without hypocrisy; yet as the same is an attribute of the objects of the mind, and is opposed to erroneous, and signifieth right, so it cannot be said that the zeal or servant love of Paul was true. Though he loved God unfeignedly and in the truth of his affections from the heart, and so was very strict touching the outward righteousness of the law: yet it cannot be said that he loved God truly, that is, rightly; because his mind being not rightly informed, his judgement therefore touching the principal causes why, and the manner how God was to be loved, 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 less believed in him, he wanted that which should have given life to his love. For, as we have heard, Faith worketh by love: Gal. 5. 6. and love must come from faith unfeigned. 1. Tim. 1. 5. The like is to be said of the zeal of God in the Israelites, whereof Paul beareth them witness: and yet saith that it was not according to knowledge, Rom. 10. 1. 2. So also of the zeal of many other ignorant men: Howsoever their love and their zeal may be said to be true, that is, unfeigned, and without hypocrisy, even 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 unto 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, Whatsoever is not of faith is sin. Rom. 14. 23. That which I have said of this love towards God in mere natural men, may be said of the like love in the like, towards men: For that which condemneth the love of such towards God how unfeigned soever, condemneth also the love of such towards men, how earnest and fervent soever the same be. The love therefore that is betwixt man and wife, betwixt parents and children, betwixt kindred, and betwixt friends, etc. the parties that do so love being not regenerate but merely natural, cannot be right, as not coming from sound knowledge and faith unfeigned, neither being directed by the word, which is the only rule, both of affections, and also of actions. Again, the love of such towards God and men, is most uncertain, and altogether unconstant, so that to day a friend, and to morrow a mortal enemy. I will not stand upon the examples either of ancient or of later times, of such as have seemed at the first to have been very zealous of God, and for God, and yet afterward revolted (such in old time were joash, 2. Chro. 24. and Vzzta. 2. Chro. 26. and Demas and many other, Heb. 10. 25. and in late times even here in England Bonner, Harding, a brother of Doctor Reinolds, that is reported first to have converted him to the truth, and yet afterward fell away from it, and by writing persecuted it.) I will not stand upon these examples, but I will chief insist upon the uncertainty and inconstancy of the love of natural men towards other. Touching this therefore, as salomon's words may be (by way of similitude) applied to other things, even to the uncertainty and shortness of the prosperity of the wicked (as afterward also we shall see) so they seem chief and most properly to be understood of the love of the wicked (either towards God or towards men, but in that place chief towards men) viz. Note. that it is like the cracking of thorns under 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 natural sense and meaning of that place: because Solomon having said in the verse next before, It is better to hear the rebuke of a wise man, then that a man should hear the song of fools (that is, it is better to hear some sharp words wisely by wise men spoken in the just reproof of sin, than the soothing and fair words of foolish men, what protestation soever they make of their love, and whatsoever their love be for the present) Solomon I say, having so said, immediately inferreth the former words as a reason and confirmation of these, and saith, For like the noise of the thorns under the pot, so is the laughter of a fool; meaning by laughter that which before he had meant by the word song: and by the word song understanding the sweet and pleasant words, whereby the wicked do flatter and soothe up other in any sin, as likewise their actual testimonies, and very deeds of kindness showed by them, for the better encouragement of other to such evil as themselves do approve. Of such love Solomon saith, that it is but as the cracking or rattling of thorns under a pot: though vehement, hot and fervent for a time, yet by and by even upon nothing, or at least upon trifling reasons (though sometime also upon good ground) quailed, cooled, and brought to nothing: sometime also turned into extreme hatred. Hereof there are many examples. At jacob's first coming to Padan Aram to his uncle Laban, how kindly and lovingly was he entertained by Laban: what great signs did he show, and what great profession did he make of love? As soon 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 unto him, Thou art my bone and my flesh. What more? he abode with him the space of a month. What more? He said further unto him, Though thou be my brother shouldst thou serve me for nothing? Tell me what shall be thy wages? What more? At his first ask he gave him his daughter: yea, but not the right, but Leah for Rahel. Yea, but presently he gave him Rahel also. Gen. 29. 13, etc. Here were great matters; who would not have thought there had been great love; and such as much water would not have quenched? Notwithstanding how his heart was afterward changed, how his countenance was estranged, and how many ways he dealt hardly with him, and worse would have dealt, if God had not appeared unto him, and commanded him to do nothing but good to jakob, we know. Saul at the first is said to have loved David exceedingly: 1. Sam. 16. 22. yet afterward when David had much more deserved his love, he hated him as extremely; yea, his own son jonathan 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 slain. 1. Sam. 22. 18. yea, though he did afterward with tears relent unto David, acknowledging him more righteous than himself: 1. Sam. 24. 17. and so making a great show of renewing his first love, yet presently again he persecuted him as eagerly as before. The like may be said of the love of the said Saul towards his own Son jonathan, to whom he was bound by nature: but of this before. jehoram King of Israel one while could call Elisha the Prophet by the name of his father: 2. Kings 6. 21. against whom notwithstanding such (immediately almost) was his indignation, and fury, that he said, God do so, and more also to me. If the head of Elisha the son of Shephat, shall stand on him this day. vers. 31. To day Herod could so reverence john Baptist, that he heard him gladly, and did many things, etc. yet the next day he beheaded him, upon the request of an whorish, and wanton damsel. Mark. 6. 20. & c? Demas one while was the familiar friend of Paul, Colos. 4. 14. Philem. 24. but not long after he forsook 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 favour of Ahashuerosh towards Haman, to whom he did not only command that all his servants 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 seal for the destroying of all the jews 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 unreconcilable indignation, that Haman was hanged in a moment, upon the same gallows which he had prepared for Mordecas. Ester 7. 9 10. So may all haman's, even 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 unto the Lord. The like we see by daily experience: For be the love of the wicked either towards the children of God, or towards them of their own crew and sort, never so great, never so hot, never so burning, yet every trifle putteth all clean out: and for every toy they are ready to fall out with their ancientest, and the best friends they have: and oft times they become as bitter enemies, as ever before they were fervent friends. Sometimes they fall out in play: sometimes upon the false reports of talebearers: sometimes for a matter of profit, though perhaps not of a penny value: sometimes for an unkind word: sometimes upon mere suspicion: sometimes upon mistaking either of some speeches, or some actions: and sometimes upon other occasions. But why is the love of the wicked so variable, so mutable, and so easily alienated from them towards whom it is? Even because it is not well rooted & grounded; neither are they well rooted & grounded in it. Ephes. 3. 18. They love for profit, or for pleasure, or for some other carnal respect. Their love is of the flesh, not of the spirit. The knot thereof is not made by theeternall spirit of God, therefore it is easily dissolved; As a stake stuck into the earth & not rooted, is easily plucked up: As an house without groundsill and good underpinning, especially standing bleakly, subject to the winds, & having no defence of trees, of other buildings, or of hills, is quickly overthrown: so is the love of the wicked strait quailed, and with every little blast quite blown over. This especially may be said of the love of the wicked towards the children of God. For although such love on God's part be not without his special providence; yea and oft times wrought by his special power of his special goodness: yet on the wickeds part, it is for the most part not grounded upon the godliness, or goodness of such as they love, but upon some special respect unto themselves. So Potiphar loved joseph, 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 love & grace the same joseph, because he had well interpreted his dreams: and had given good counsel against the time of dearth, signified by one part of the said dreams. So Saul loved David for his skill upon the harp: the same may be said of other. Thus than we see what the love of the wicked, and of mere natural men is: and thereby how vile and base their state and condition is. For what a dogged nature is it to love no longer than they see benefit towards them, and so to love one while, that presently they hate; and oft times do hate more than they did love? as Ammon's hatred is said to have been more against Tamar then his love had been towards her. 2. Sam. 13. 15. Dog's love in this manner: for let their masters that do always feed them, but unawares tread a little upon their foot, and they will be ready to bite them by the leg, if not to sly in their face. It is far otherwise with the children of God. For so many as are new borne, not of mortal, but of immortal seed by the word of God, having purified their souls in obeying the truth, to love brotherly without feigning, do accordingly love with a pure heart fervently: 1. Pe. 1. 23. Now although that place be understood specially of brotherly love, yet he that loveth them that are begotten, will much more love him that hath begotten. And indeed how can the children of God but love him, whom they know by his word to be so mighty, so infinite, so wise, so just, and every way so good in himself: and so gracious, so loving, and so merciful towards them whom he hath so loved as to make them his children, in such manner as hitherto we have heard, and shall further hear. As touching the love of the children of God towards men, especially towards such as are the children of God with themselves, how can they but love them that are his creatures, and the workmanship of his hands, yea, and which do resemble their heavenly father, and their eldest brother, and that are stamped with the same spirit, wherewith themselves are stamped; that are heirs likewise of the same inheritance; and for the love of whom there be so many precepts to command it, so many sentences to commend it: so many promises to provoke it: so many examples to encourage unto it? In all these respects, the said love is very excellent and precious; the more because it doth not only come from God alone: but also because that thereby we know that we are translated from death to life, and that we are of the truth, and shall before him assure our hearts. 1. joh. 3. 14. The Apostle saith not that Note. thereby we are translated, and that thereby we are assured, but only that we know ourselves so to be. So then this love is a special part of the evidence of our salvation, and of our comfortable appearance before him both in this life, and also in the life to come, even in the great day when all flesh shall be gathered together, and when the books of all men's actions known and secret, shall be opened before him. That which the Apostle in the former Chapter vers. 29. had ascribed to the whole work of regeneration, is in the places before alleged, ascribed to this one point thereof, viz. our unfeigned love towards other the children of God: because indeed all other things are nothing without it. 1. Cor. 13. 1. 2. and where that is, there are all other graces, either as causes working it, and by it, or as effects and fruits thereof, coming from it: and therefore (as before we have heard) it is called the fulfilling of the law; and the bond of perfection. Our Saviour also saith that upon these two commandments, Thou shalt love the Lord thy God with all thy soul, with all thy strength, and with all thy mind: and thy neighbour as thyself, hangeth the whole law and the Prophets. Mat. 22. 40 So that these two points, either as they are to be performed by us, or as they Note. be performed for us by our Saviour Christ jesus, are the text (as it were) of all the rest of the word of God: which is so excellent, that when David had learned much thereof, yet he prayeth the Lord to open his eyes that he might see the wonders of his law. Psal. 119. 18. thereby nothing that the wonders of the law of God which he did see, he accounted in a manner as nothing, in respect of those which he did desire further to behold. So also in further commendation of the excellency of the said law, he saith again, Thy testimonies are wonderful: therefore doth my soul keep them. vers. 129. If therefore the word of God be so excellent, is not that also excellent, that is the chief subject matter thereof and whereunto all that is contained in the word, some way or other may well be referred? Notwithstanding, although this love be so excellent, yet it is not (as the papists blurt it out, and stoutly defend it) the form of faith. For than should it be a part of faith; yea, the chief part of faith, and that part without which faith should have no being at all, because the form doth give being to that which is form, and so it should be no otherwise distinguished from faith then as a part of faith itself, which is directly repugnant to that place, which they especially plead for the magnifying of love: And now abideth faith, hope, and love, these three. 1. Cor. 13. 13. For in this place we see the Apostle as plainly to distinguish love from faith, as he doth distinguish hope: and to make these to be three. How could this be, if love were a part of faith? and if faith were no faith without love? Indeed there is no faith without love; but if therefore we should make love to be the principal part of faith, we should make many a mad conclusion. Again, love by the doctrine of the Papists, upon the former place, is better than faith. Can a part be better than the whole? Then it should be better than itself with addition of another good thereunto. Love also is an effect of faith, as before we heard out of 1. Tim. 1. 5. therefore it cannot be the form of faith. Last of all, by faith we mean faith in jesus Christ, and every man's believing of the particular forgiveness of his own sins, and of his own particular salvation by jesus Christ. The love that is required of us, was in Adam before his fall, in whom there was no such faith. But to return to the excellency of the love before spoken of: as we have heard the love of the wicked to be very variable, and soon quenched, yea, turned oft times into extreme hatred, so the love of the children of God is most constant, and abideth to the end. Love doth never fall away, though that prophesying be abolished, or the tongues cease, or knowledge vanish away. 1. Cor. 13. 8. The love of the children of God being sincere without dissimulation, Rom. 12. 9 well rooted and grounded, Ephes. 3. 18. upon the word, and in Christ jesus, it is constant without weariness, either in affection, or in action: Gal. 6 9 As God loveth to the end, whomsoever he loveth, joh. 13. 1. so his children walk in the steps of the same love: Ephes. 5. 1. 2. To conclude this point, the more excellent this love is (a special point wherein consisteth the matter of our regeneration) the more excellent also is the estate and condition of all the children of God so regenerated, in whom alone it is to be found. The silly Cock doth sometimes find an earthly pearl of great price in an earthly dunghill: and a fool may as soon as a wise man find a great jewel in the mire of the street: but this heavenly pearl and jewel of love, whereby we do most resemble God, and show ourselves to be borne of him, 1. joh. 4. 7. and whereby all men do know us to be the disciples of Christ, joh. 13. 35. This (I say) is not to be found in the dunghill and miry heart of natural and unregenerate men, that are only of the earth earthly: It is only to be found in the children of God, that are borne from above, and by their regeneration are from heaven heavenly, as he is into whom they are incorporated; whose hearts are sanctified by the word, joh. 17. 17. and purified by faith, Acts 15. 9 as before we have heard. Thus much of the love of God and men, peculiar only to the children of God: and so consequently of the further dignity of the said children of God thereby. CHAP. XIII. Of a further degree of the freedom of God's children. THus we have heard of the precious freedom of God's children, in that they are not only discharged from the servitude of sin, but are also made the servants of God, and may serve him in holiness and righteousness: from whence it cometh, that they are sober, watchful, and loving, as before we have heard. There remaineth yet a further degree of the said liberty and freedom of God's children, as one special part (as it were) of the matter of their new birth: and as one special point, wherein as well as in other things consisteth their being as they are the children of God. This is, that besides that before mentioned, they are also enfranchised and made free of a most excellent, of a rich, and of a glorious city: even of the heavenly jerusalem, whereof many glorious things are spoken, in many places of the scripture (as the Prophet speaketh of the old jerusalem in the same respect viz. as it was the Church of God, Psal. 87. 3.) especially in the 21. Chapter of the Revelation: where it is most excellently and divinely described, not only, as it is in heaven with God, and in the presence of God, and of his holy Angels; but also as yet it is and shall be upon earth. Of this excellent and glorious city are all the chilldrens of God made free, being released from their natural servitude, and bondage unto sin. This freedom of the new jerusalem seemeth to be noted by the Apostle to the Hebrews, where after the opposition of many and divers things whereunto they were not come, as unto the mount that might not be touched, to the burning fire, to blackness, and darkness, and tempest, and the sound of a trumpet, and the voice of words, etc. (by all which he meaneth their deliverance from the Law which consisted in the letter, not in the spirit) than he addeth, that they were come unto the mount Zion, and to the city of the living God, the celestial jerusalem, and to the company of innumerable Angels, and to the assembly and congregation of the new borne, which are written in heaven, and to God the judge of all, and to the spirits of just and perfect men, and to jesus the Mediator of the new Testament, and to the blood of sprinkling, which speaketh better things then that of Abel. Heb. 12. 22. etc. This is a most pregnant and noble testimony, not only setting forth the excellency of that City whereof all the children of God are made free; but many other points also before more largely handled. To speak yet a little more of this freedom: As apprentices that serve in Cities (in London, Canterbury, York, Norwich and other) when they have served a certain time, according to the custom and order of such Cities or other towns corporate, than they are not only released from their service, but they are also themselves made free of the Cities, and do enjoy divers privileges and benefits belonging to such Cities: so they that are released from the bondage of sin and satan, are made free also of the heavenly jerusalem before spoken of; and do enjoy the privileges and benefits thereof: such as do not belong to any foreigners, but are proper only to the children of God, and to those that are discharged of their masters, whom by nature they served. Yet here this difference is not to be forgotten betwixt the privileges of this heavenly City, and the privileges of all earthly cities. For the privileges of earthly cities are intended towards such as have served their times in some trade or other, as rewards of their said service, supposed faithfully to have been performed by such servants: but the privileges of the heavenly city now spoken of are no rewards of our service to sin and satan, (for the reward or wages thereof is nothing but death. Rom. 6. 23.) but only benefits belonging to the children of God, only of Gods free grace and goodness: yet the more to comfort them against their former hard service of sin, and against the daily relics of sin in them, and the manifold storms and tempest●, whereunto by the means thereof they are subject. Now the more excellent this heavenly city is the greater needs must be the benefits, and privileges belonging thereunto, and therefore also the greater benefit is the freedom thereof. The freedom of Rome was wont to be so highly esteemed, Note. that Claudius Lysias a chief captain for the Romans at jerusalem, acknowledged that freedom to have cost him a great sum. Acts 22. 28. Paul also himself being free borne of that city, pleadeth his said freedom in that behalf against those injuries that were offered unto him, vers. 25. and so by pleading thereof he found the more favour, at least they feared the more to wrong him, as they had done. The freedom of many Cities in this land (especially of London, and of the ●inque ports in Kent) is such, that many great men are content, both that their sons (being of good years and growth) shall serve seven, eight, or nine years: yea, and to give likewise good sums of money right out with them, that they may have the benefit of the freedom after their time expired; and also to procure the said freedom for themselves in divers respects. What then is the freedom of this heavenly jerusalem, whereof now we speak, and for which Christ hath given a greater price, than all the cities in the world, yea, then ten thousand such worlds are worth? Truly it is this, that whereas we are here pilgrims and strangers, 1. Pet. 2. 11. yet being free of the heavenly jerusalem, we have our conversation in heaven. Philip. 3. 20. that is, that we behave ourselves as citizens of heaven, live according to the laws which we have from heaven, and do that which we do as cheerfully and willingly as the Angels in heaven. Is this all? No: we have liberty also to trade for heavenly wares, yea, necessity lieth upon us, and we are bound, and as it were by our baptism (the seal of God's covenant) sworn so to do at our enrolment: yea, daily we may, and we ought to trade even for heaven itself. As many free of London, by virtue of their said freedom do trade in other countries for such commodities as will be most vendible in London, and for the most benefit either of Londoners themselves, or of such as resort to London: so is it with all the children of God, that being released from their service of sin, are made free men of heaven. For by this their freedom, they may trade, and do trade for heaven, and for the daily increase of that heavenly stock, which in their regeneration their heavenly father doth give them to occupy withal, and wherewith (as it were) to begin the new world: even the world to come, whiles they live as strangers in this present world. From heaven, and from the father of lights in heaven, cometh every good and perfect gift. james 1. 17. And this father of lights, being sole and absolute governor of heaven and earth, will not admit any to trade for any merchandise of his chief city (heaven) but only such as can (as it were) show by their Indentures that they are freed from their service, and that they had their names also enroled in heaven book. If they can show this they shall be suffered to trade for any merchandise of the city: yea, they shall be sure, never to be bankrupts: but that they shall gain well for themselves and their, joh. 7. 37. but of this afterward. This freedom is such, that there is none so poor but may occupy frankly: for he may have the best commodities of the city, freely and for nothing. Isai. 55. 1. This freedom is the greater because the commodities of that city, are better than all other, and no where else to be had. According to the worth of any commodities of any country, so is the freedom for trading to such countries esteemed: especially, if such commodities be not to be found in other countries. This freedom is such, that as free men of London have certain privileges, as well out of London, as in London, even wheresoever they dwell: so likewise have all that are free of heaven, whatsoever part of the earth they do inhabit. By this freedom all partaker thereof have this singular benefit, (be they never so poor) that if any man (how mighty soever) do them any wrong, especially by infringing their liberties any way, they may have their action against him in the Court of heaven: where they shall have a good advocate Christ jesus the righteous, 1. Ioh 2. 1. where they shall be at no costs of suit: and where they shall be sure to have so good audience, so upright justice, and so large damages against the defendant that hath wronged them, yea, against any adversary, that he shall never be able to satisfy the same, but shall be forced to lie by it for ever, except the submit himself and be reconciled. Mat. 5. 24. 25. For shall not God avenge his elect, which cry day and night unto him? yea, though he suffer long for them? I te●l you (saith Christ) he will avenge them quickly. Luk. 18. 7. 8. Is not this a great privilege; for poor men to have such justice, against their mighty adversaries? and to have it speedily without such delays as are often too usual in the courts of earthly judges upon earth? Lastly, this freedom is such that it can never be lost, it can never be forfeited: No man can ever put us by it. No man? yea, no p●we●●●● all the power of hell. As the son himself that maketh us free. ●oh. 8. ●6. 〈◊〉 for ever Hob. 1●. 8. As the truth whereby he maketh us free, joh. 8. ●2. abideth for ever. Psal. 19 9 As the spirit by whom our names are enroled in the book of heaven, and we are sealed to be made free, Eph●s. 4. 3●. is an eternal spirit. Heb. 9 14. As the city whereof we are made free, is not (as earthly cities) subject to conquests, to fire, to mundations of seas or other waters, or to any desolation, but is an abiding continuing city: Heb. 13. 14. and an everlasting habitation. Luk. 16. 9 so whosoever is once free of this city shall be free for ever: this freedom is an everlasting freedom. Heb. 9 12. But touching all earthly freedoms, they may be lost, either by too long absence, or by not payment of some yearly sum of money: or by not observing some other rites and customs of the cities whereof such freedoms are: or else they that have such earthly freedoms, may be so imprisoned in their own country, or so captived abroad, or so by sickness detained in their own house, or otherwise in such condition; that although they have their freedom. yet they shall not be the better thereby: yea, neither the children of any Princes, nor any Princes themselves are so free, but that they may come into captivity, and bondage. But the children of God once made free, are free for ever; in all countries, in all conditions, in prosperity, in adversity, in wealth, in poverty, in prison, out of prison; in health, in sickness, young or old: under the tuition of other, or at their own hands: in life, and in the hour of death. Yea, they always have the benefit of this freedom and liberty, and may as well trade for the commodities of heaven, in one condition as in another. Oh who would not have such a freedom! How sweet, how precious, and how honourable ought the name of this freedom to be! And how great, how ample, and how excellent is the dignity of God's children in respect of this freedom! CHAP. XIIII. Of true hope, proper only to the children of God, and therefore much making for their further dignity: and of some special points belonging to all before said of their life, wisdom, etc. ONe thing yet remaineth concerning the matter of being the children of God. This is true hope of all things promised either for this life or for the life to come. And although this hope be the daughter and companion of faith yet I have reserved my speech thereof till this place, because it ariseth from all the former points of the matter of our new birth, and because it doth support and nourish them by the object thereof, as the oil maintaineth and nourisheth the fire in the lamp. Although also Peter saith that we are regenerated, or begotten again to this hope. 1. Pet. 1. 3. and so doth seem to make this hope the end of our regeneration, yet because it is wrought in us as soon as the former things, therefore I may without any absurdity, here speak of it also, as one of those things wherein our being the children of God doth consist. This hope agreeth with faith, in that it hath the same author, is wrought and increased by the same means, is in the same subject, and continueth the same time: but herein it differeth, that the object of faith is the whole word of God: but the object of hope is only the promises in the word. By faith we believe all things written in the word; of things past, present and to come, (as hath been said in chap. 8.) But by hope we ●●e expect and look for only those things that are in the word promised to be performed her easter, either generally concerning the Church, or particularly concerning ourselves. So all the good, promised hereafter to be performed, is believed by faith, and expected or looked for by hope. Every truth therefore of God revealed in his word written, is the object of faith: (For by faith we believe 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 keep the profession of their hope without wavering. confirmeth the same by the faithfulness of him that hath promised. Heb. 10. 23. So he restraineth hope, only to the promises of God. As by faith we believe as well the promises of this life, as of the life to come; and therefore the just man doth live by his faith, as well touching this life, as touching the life to come: so by hope we do expect or look 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 object of faith, so also be they of hope. This hope is as proper to the children of God as faith itself; because it is an handmaid only of faith: looking only for the performance of those things, which faith believeth shall be performed. Therefore it is joined with faith, 1. Cor. 13. 13. 'tis 1. 1. 2. 1. Pet 1. 21. and Jude 20. and 21. Therefore also these words, Faith and hope, to believe and hope, are often confounded, and are used one for another. This faith and hope are immortal; they shall never perish. The seed of saith is immortal; Christ jesus the object of faith is the s●me yesterday, to day, and for ever. By faith we overcome all things, and all things are possible unto us. How then can faith decav? By faith ●e are also kept unto salvation: 1. Pet. 1. 5. How then can faith itself perish? It faith perish, whereby we are kept unto salvation, where is our safety? Peter proveth faith o be better than gold: because gold perisheth though it be never 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, than also doth hope: for these are twins, borne together, living together, and lasting one as long as the other. The hope therefore of God's children shall never be frustrated: it shall not be confounded. Those things that prove the perpetuity of faith, prove also the perpetuity of hope. The same is also evident by the attribute living, whereby Peter deseribeth the hope of them that be begotten again, 1. Pet. 1. 3. Paul saith, it maketh not ashamed: Rom. 5. 5. Solomon saith, The patiented abiding (that is, the hope) of the righteous shall be gladness. Pro. 10. 28 In this place and in that of Peter, let it be observed, that hope is limited only to them that are begotten again, and to the righteous. This is the more, because we are as often taught that the hope of the wicked shall perish. When Solomon had said in that place before alleged, The hope of the righteous shall be gladness, 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. job 8. 13. Zophar saith, The eye of the wicked shall fail, and their refuge shall perish, and their hope shall be sorrow of mind: job 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? Solomon saith again, when a wicked man die●h his hope perisheth, and the hope of the unjust shall perish. Pro 11. 7. Examples hereof are many. How vain was the hope of the mother of Sisera, and of her wise la●●es touching the safe return of Sisera with great so ●ile? judge 5. 28. How was the great boasting hope of great Goliath decerued? 1. Sam. 17. 44. The like may be said of Ah●b, touching good success against Ramo●h Gilead: 1. Kings 22. 6. and of the hope of Saneherib touching the like success against jerusalem, 2. Kings 18 28. So also of the hope generally of all Papists; and particularly both of the Spaniards in the year 15 88, and also of many of our own Papists here at home here tofore; and of late in the powder treason, and of many other. What an excellent privilege than is this of the children of God, that their hope grounded upon 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 deceive us, it is called the helmet of salvation. 1. ● hes. 5. 8. whereby we are taught, that as the helmet, or an head peace defendeth the head from all wounds, so likewise hope is a principal part of the spiritual armour for the defence of a spiritual man, from spiritual dangers, and for keeping him from despair of salvation. If hope be a special preservative against despair of salvation, than also must it be against despair of things promised for the comfort of this life. Fear not little flock (saith our Saviour) it is your Father's pleasure to give you a kingdom. Luk. 12. 32. By the assurance therefore of a kingdom, he strengtheneth them against all fear of want of things for this life. Can we rightly hope that God will give the greater, and doubt or fear, that he will not give the less, viz. the things of this life? yea, therefore hope is compared to a sure and stead fast ancre, of the soul, fastened to that which is with in the vail. Heb. 6. 19 This is a sweet and most comfortable comparison, viz. of hope, not to an ancre only, but to a sure ancre, & to a steadfast ancre; not fastened in the bottom of the sea, in sand, or in any earth, but in heaven, even in God himself, or in Christ jesus more firm than any rock. How soever therefore the children of God be here (as it were) upon the midst of the seas, tossed with mighty storms and tempests, yet as a ship by a strong ancre, with a cable suitable, well fastened, is the more safe in great storms 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 upon the things especially within the vail (that is, in heaven) have such strong consolation, as that no storms or tempests of all the power of hell itself, shall be able to remove the same, or at least so to remove it, as that they shall suffer shipwreck. To the same purpose the Apostle Paul ●oineth these two together, everlasting consolation, and good hope through grace. 2. I hes. 2. 16. The faith even of the best, and the best faith may sometime be so wounded, that it may for a time fall into a kind of swoon: as the faith of Peter did for a while: and of Solomon for a long time. In like manner, their hope may be much quailed, and shaken, and obseured. For faith being wounded, hope cannot be found; because it dependeth upon faith. But neither faith nor hope can be altogether and utterly overwhelmed. This then is a most singular privilege and comfort. And hereby the children of God, in great afflictions of this life, in common death and famine, in special want and penury, in sickness, in prison, in banishment, in the hatred and malice of many and mighty adversaries, in crosses abroad, and in crosses at home: as also in great assaults of Satan, in great accusation of their own conscience, in remembrance of their great and manifold sins set before them by Satan in all their colours, and amplified and aggravated by all the circumstances that may be: by this hope (I say) the children of God in all these are most cheerful and comfortable (as Paul was 2. Cor. 4. 8. etc.) when the wicked hang down their heads, are oppressed with cares, fears, and griefs, and do utterly despair, and be also uncapable of all comfort. But of these things somewhat hath been said before, and more shall be afterward. Now all before said of our life, knowledge, wisdom, holiness, and righteousness generally, as also more particularly of our sobriety, watchfulness, love and hope, is not so to be understood as if the said things were in like measure in all the children of God. For all have not the like outward means, whereby to attain unto them: neither the like time etc. Besides, as the hand of a man is greater than the hand of a child; and as the hand of one man is larger than the hand of another; and the larger the hand of any is, the more it will comprehend of whatsoever it doth apprehend: so there is difference both in the measure of faith, which is the hand of our heart whereby we lay hold of Christ, and also in the measure of Christ himself laid hold of by faith. For although every one that layeth hold of Christ, layeth not hold of a piece of Christ, but of whole Christ spiritually touching his essence, yet it is not so touching his efficacy. So then the more faith any man hath, the more he layeth hold of Christ (in manner aforesaid) and consequently he receiveth the more life, the more wisdom, the more sanctification generally, and particularly the more sobriety love and hope. In the matter notwithstanding of justification this holdeth Note. not. For he that hath the least faith, is as perfectly justified as he that hath the greatest. Our life, knowledge, wisdom, etc. do admit plus & minus, more and less: But our justification doth not so: No man is justified in part before God, except he be justified perfectly, and altogether. If a man could be justified and discharged of all his sins, but only of one, and that one the least of all otehr, yet that one were sufficient to the eternal condemnation of that party, notwithstanding his justification, and discharge from all the rest. The work also of our justification is but one work, wrought all at once, not by degrees. But though our regeneration be so likewise, I mean of the whole man together (not first of one part then of another:) & though also in our regeneration, our sanctification be likewise begun, yet our sanctification is not perfected all at once, but by degrees it is more & more increased. To show this more Note. plainly (for I desire to be rather indeed perspicuous for the edification of the simplest, them by obscurity to seem profound, for the affecting of the learned, or rather of some that are more curious then truly desirous of good knowledge, to whom plainness seemeth baseness) To show this (I say) more plainly, as our regeneration is nothing elst ut our new birth, so our sanctification may be compared to our starure. As therefore a man is but once naturally borne, not by degrees but all together, and the new borne babe as soon as eure he is out of the mother's womb, is as perfectly borne as he that is 20. or 40. years old; but being new borne he is not presently of his perfect stature, but cometh & groweth to that by degrees in time, by meat, & drink, and other means fit for the same: so is it touching our regeneration & sanctification: we are new borne all at once, even the first day we receive by the word the spirit of adoption, but though the also we begin to be sanctified, yet we grow more & more therein afterward, as the new born babe doth in stature. Last of all, the matter of our justification is altogether without us; even wholly in Christ, as he did actively & passively obey his father, performing his whole will for doing & suffering that which he required: but our spiritual life, and other things before spoken of, are things within us. As Christ first apprehended by faith aloft (as it were) doth justify us in heaven, (having before notwithstanding here in earth fully satisfied his father's will in our behalf) so after ward, and from the very moment of our justification, he dwelling likewise in our hearts by the said faith spiritually, doth sanctify us here in earth. Within this exception likewise of our justification, to be without differing degrees of more or less, as are in other things before mentioned, I comprehend the freedom of the children of God before noted, as one point of their being the children of God: especially touching the latter branch thereof; that is, not their freedom from the bondage of sin and satan, but their freedom of the new heavenly jerusalem, for trading and trafficking for the merchandises thereof, as also for enjoying other privileges belonging to the said freedom. For to grant, that the freedom of the children of God from the bondage of sin is not all alike (though in some respects it must be acknowledged to be like) yet this is most certain, that the other branch of their freedom is alike in all. For one as well as another of them that are regenerated and borne again to God, have the like freedom of heaven, and all may in like manner trade for the commodities thereof. Notwithstanding as they that are alike free of a city, neither have all the like stock at the first to begin with, neither all the like dexterity Note. to use their freedom, and stock to the most advantage of themselves, whereby some thrive and prosper more than other, so is it with the children of God. Though they be all alike free of the heavenly jerusalem even of the C●ty of God which is called the kingdom of God: yet the Lord giveth not the like stock, and portion of his graces to all where with (as it were) to set up, and to begin, and so they do not all alike thr●ue and prosper. In all these things hitherto handled from the eight Chapter to this place, doth consist the matter of our being the children of God, and that excellent and glorious image of God, which being before regeneration altogether defaced in us, is now by regeneration, through the great grace and mercy of God again renewed in us. It is (I say) only renewed in us that are regenerated. It remaineth still in all the wicked and mere natural men altogether defaced. Yea as this image of God so before described, i● daily more and more increased in all that are new borne: so likewise the image of the Devil, which all natural men have by nature and by propagation from their parents, is the more increased in such, the longer they continue in their said natural state. As natural children borne in favour like their father, the more they grow in stature do the more resemble their natural Father: so all natural men being (as we have heard) the children of the devil, and fashioned in qualities like unto him do the more resemble him, the longer that they continued in their natural state, & the more they heap sin upon sin. By this image of God so renewed, and daily increased in all the new borne children of God, the poorest and meanest of the said children of God, how deformed soever they be in body (blear-eyed, or squinteyed, crook-necked, crookbacked, or crook-handed or legged, or having any other bodily deformity) are notwithstanding more truly beautiful, then ever was Absolom, though In all Israel, there was none so much to be praised for beauty as Absalon because that from the sole of the foot even to the top of his head there was no blemish in him. 2. Sam. 14. 25. This beauty of the body may decay by age, by sickness, and by divers other means: There be many sins also, the continuance wherein doth take away the most excellent bodily beauty that is. Doth not whoredom this oftentimes? For doth not that foul disease (not fit almost to be named) which for the most part accompanieth that sin) eat up a man within and without? doth not drunkenness cause redness of eyes? Pro. 23. 29. bloughtinesse of face, and tunne-like growth of the whole body? yea, doth it not (as it were) transubstantiate them into monsters, that were (before acquaintance with that sin) comely and goodly persons? As therefore Bathsheba speaketh even to Solomon her son whom she knew should be king, for the better directing of him in choice of a wife, that he might not respect beauty of the body so much as inward graces and vertu●s (and yet who should respect beauty if kings may not?) As (I say) Bathsheba speaketh to Solomon touching this matter, so say I, Favour is deceitful and beauty is vanity. Pro. 31. 30. But the image of God renewed in the new birth of the children of God, and the spiritual beauty thereof shall continue for ever, in all sickness and in death itself; yea, it shall every day increase more and more, as afterward we shall hear; yea, at the last in the resurrection also it shall be crowned with such a glorious beauty even of the body (as in handling of the second verse, and of our future similitude to Christ himself shall be showed) as in respect whereof, the goodliest beauty of any man or woman that ever was in the world, shall be seen to have been deformity. Doth not this also amplify the dignity of God's children? To conclude all hitherto spoken of the things wherein the being and matter of the children of God (as they are the children of God) doth consist, whatsoever other things mere natural men have, or whatsoever resemblances be in some hypocrites, either of all the things before handled, or of some of them, yet in truth all such are utterly void of them. As before touching the life of God, we compared mere natural men to images, applying that unto them that Habbakuk speaketh of images, that although they were laid over with gold and silver, yet they had no breath in them: so now also all those things whereby images be described. Psal. 115. 4. 5. 6. 7. 8. may likewise be spoken of mere natural men, and of all wicked men whatsoever: They have a mouth and speak not, they have eyes and see not, they have ears and hear not: they have noses and smell not, they have hands and handle not: they have feet and walk not: neither make they a sound with their throat. These things (I say) whereby images are thus described, may also be applied to all mere natural men. For though such have all such parts of men, yet they perform no office of such parts either towards God or men, which do belong unto them. Thus much touching the image of God renewed in the new borne children of God, and touching all things wherein the same consisteth, as also touching the increase of the dignity of the children of God thereby. CHAP. XV. Of the final cause of the regeneration and new birth of the children of God. AFter the efficient causes both principal and instrumental, and after the material causes of our regeneration, so considered as we have done: it followeth now that we should enter into consideration of the form and of the end of our said regeneration. Touching the form, it is very hard in so spiritual a thing to distinguish it from the matter. For what is this form but our similitude and likeness to the spirit of God, and therefore also to God himself? For is it not said, that we that are adopted to be the children of God, are sealed by the spirit of God to the day of redemption? Ephes. 4. 30. and 1. 13. And what is to be sealed by the spirit of God, but to have the stamp and similitude of the spirit set upon us? Is not the sealing of letters or of other writings the imprinting of the similitude of the seal itself upon the wax affixed to the said letters and other writings? that is, the impression of the form that is engraven upon the said seal? And what is all this but that which we heard before, of the knowledge, wisdom, holiness, righteousness, etc. wherein consisteth the matter or being of the children of God? To pass therefore from the form, and not to be curious in distinguishing thereof from the matter, let us come to the end why God hath so loved us, as to make, or to call, or to declare us to be his children. This is noted and expressed, to be the praise and glory of his grace: Ephes. 1. 6. For these words are not there used as the end of our predestination only, but also of the end whereunto we 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 we Which first trusted in Christ, should be to the praise of his glory. Not much unlike also is that place before alleged, touching the end of our deliverance from our enemies, namely that we might serve him, etc. Luk. 1. 74. For that of our delivery from our enemies, doth import our adoption, because all not adopted, are still in the hands of their enemies: and all that are delivered from their enemies are the children of God. When the Lord also saith, If I be a father where is mine honour? Malac. 1. 6. doth he not insinuate, that this was the end why he had made them his children, namely, that they should honour him? But of all other places, that of james is most pregnant in this behalf: Of his own will begat he us with the word of truth, that we should be unto him, as the first fruits of the creatures: james 1. 18. In this place the Apostle speaketh directly of our begetting again, noting God himself to be the author thereof: his own will to be the moving cause of him there unto: the word of truth, to be the mea●s (all which have been observed before) and that we might be the first fruits of his creatures, to be the end. What is it to be the first fruits of his creatures? Even to be set apart in special manner for his service and glory, as in the time of the law, the first fruits were separated from all other, and set apart from all common uses (whereto other fruits might be applied) and dedicated only to the special service of God's worship. Exod. 34. 25. Deut. 12 17 What can be greater than to honour or glorify God? In that our Saviour teacheth us in the first place, and before all; vea, before the forgiveness of our sins, to pray Hallowed be thy name, or Glorified be thy name, doth he not thereby plainly teach us, that the hallowing or glorifying of the name of God, is more than all other things? Doth not the Apostle teach, that this aught to be the end of all the fruits of righteousness, which are by jesus Christ, viz. the glory and praise of God? Phil. 1. 11. Doth not our Saviour himself complain of the great trouble of his soul, and pray thus unto his father; Now is my soul troubled, and what shall I say? Father save me from this hour: but therefore came I to this hour. Father glorify thy name: joh. 12. 27. 28. We see in this pra●er, Christ to be in such an agony, that (as he was man) he could scarce tell what he said: yea, that having prayed the father to save him from that hour, he correcteth himself, (not as acknowledging his former petition to have been evil, but only to make that better that was good before) that (I say) he so correcteth himself, by remembering that hour (from which he prayed to be delivered) to be the end of his coming, And by the last clause notwithstanding of the said prayer, Father glorify thy name, we see further, that he preserreth the glorifying of his father's name to the deliverance from that hour, against which before he prayed. Doth he not thereby teach, that he regarded not himself, but was well content still to endure that agony, so that thereby he might glorify the name of his father? If Christ therefore did so highly esteem 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 eat or drink, or what soever do, we should do all to the glory of God? 1. Cor. 10. 31. If then this aught to be the end of all things we do, must it not be acknowledged to be more excellent than all things that we do? For who will, or can deny the end of things to be more excellent than the things referred to the end? Again, what can be more honourable and glorious, then to serve him, that is most honourable and glorious? The greater that men are, the more honourable it is to serve them: therefore to serve a king, is more honourable then to serve any other. How honourable a thing than is it to serve the king of kings? Yea, bu● (will some man say) The Lord hath made all, things for his own sake. Pro. 16. 4. that is, for his own service and glory. Nebuchadnezer also a reprobate and a most wicked man, is called for all that the servant of the Lord: even in and for the destruction of jerusalem. jer. 27. 6. and 43. 10. yea, the devils in some sort do the works of God, in executing the commission which God giveth them. 1. Kings. 22. 22. at least in performing the decree of God. Acts. 2. 23. If these things be so, (as indeed they are) what singular thing, or what preferment or prerogative is it for the children of God to be borne or made the children of God, for the glory of God, and to serve God? For do not all things, yea, do not the most wicked men; yea do not the devils themselves the same? I answer, that this that I speak of the end of the adoption of the children of God, for God's glory and service, is to be understood of their serving and glorifying God in a more special and excellent manner than other do: even so much more as they are nearer to God, and more dignified and advanced by God then other are How is this? Not by force (as it were) and only constrained by the overruling hand and power of God, but willingly and cheerfully with a mind to serve and glorify God in that which they do: and being guided and directed thereunto by the same gracious spirit of God, whereby they are made the children of God. In the greater place that any is employed about an earthly king, or for an earthly king, the greater honour is such employment for him that is so employed: So likewise the nearer the service of any is to the kings own person, the more honourable is the same service. God hath no greater employments, neither any nearer to his own person here upon the earth than those things are, wherein he emploieth his children. Then such employment therefore cannot but be very honourable unto them. Though all things be made to the glory of God in a general respect, and so accordingly do serve his providence, yet the elect and children of God in a special manner and meaning are called vessels of honour: as contrarily the reprobate are called vessels of dishonour: 2. Tim. 2. 20. Though therefore thereprobate themselves do also serve God (in manner aforesaid) yet their service it is but base in respect of the service of his children, because such service is altogether service. In the time of the law all beasts and fowls, Psal. 50. 10. etc. and all silver and gold, Hag. 2. 9 were the Lords as well as now: yet who knoweth not but that any beast or fowl, or silver or gold consecrated to the service of the Lord, either first in the Tabernacle, or afterward in the Temple was the Lords in a more special, and a more holy, and a more honourable manner? The like then might be said, and still may be said of the six common days, and of the seventh. The six were and are the Lords as well as the seventh, in a general respect: yet the seventh was and is consecrated to the Lord in a more special manner: in respect whereof it is to be accounted more holy. For these causes there was more severe punishment commanded to be inflicted upon any common person, and was often inflicted by the Lord himself upon any person whatsoever, that should apply such things as were specially consecrated to God's service, to any common use, then upon any that should abuse any other thing not so consecrated to God, though otherwise it were of the same kind and nature. God spared Belshazzar all the while he did eat and drink in his own vessels (though it be not to be doubted, but that he did abuse the meat and drink to exeede, and therefore also the vessels themselves wherein he did so eat and drink to God's dishonour) but when beside ●●s own vessels, he must also have the vessels of the Lord, which had been taken out of the temple of the Lord● house at jerusalem; when these (I say) were brought out 〈…〉, and when he and his Princes, his 〈…〉 in them, oh what a fearful hand of God in 〈…〉 of a man appeared presently upon the wa● before him: and how fearful contents were written thereby upon the wall against him? For was not the king's countenance presently chan●●d? Did not his thoughts trouble him? Were not the joints of his l●ynes loosed? Did not his knees smite one against another? Did he not in a great extremity and agony cry aloud for the astrologians, Chaldeans, and soothsayers? Dan. 5. 3. etc. Though he were a king, and a mighty king, yet he had been better to have gone a thousand miles on his bare feet upon an errand from God: yea, he had been better to have eaten his fingers to the bones: yea, the very flesh from his arms. Touching the seventh day, now called the Lords day, though many disgrace it as being now but an ordinance of the Church not commanded of God himself to be sanctified, yet by how many judgements of God upon the profaners thereof hath the Lord commended it to be inspeciall manner holy above all other days? So though the wicked themselves do serve the Lord genegenerally, yet the children of God are set apart and consecrated (as it were the first fruits, or special vessels of honour as we have heard) to the service of God in special manner. yea, to return again to that similitude (that hath been before closely insinuated) as the counsellors to a king for matters of state, are subjects as well as other: and as they be subjects generally differ not from other; and yet being made choice of by the king, in some special manner to serve him, by consulting one with another, and conferring their wisdoms and counsels together, for the more good of the king, and of the whole kingdom, and being thereunto also sworn in a special manner: as (I say) such in these respects differ from other, and are more honourable than other; even than other of the same quality, sort, and degree: So is it with men adopted and selected from the common sort of men, to be the children of God. For though they be men as well as other, and sin as well as other; yet the Lord by making them his children having advanced them above other, to be, as it were, of his privy counsel: not to give counsel to him that is the mighty counsellor, but to take his counsels from him: that is, such as to whom be may reveal his secrets: Psal. 25. 14. and as the Lord saith of Abraham, Shall I hide from him the thing which I do? Genes. 18. 17. therefore and in this respect they are certainly more honourable than other men. If it be no small honour to be a privy counsellor to a mortal king: how great should we think that honour to be of being one of those, to whom the king of glory doth reveal his secretest Verily this honour is so much the greater, because our Lord jesus Christ himself doth give thanks to his father in this behalf: yea because in his said giving thanks, he testifieth the said dignity to be the greater, in as much as the Lord his father had hid them from the wise, and men of understanding and had revealed them unto babes, babes, and that only of his mere good will and pleasure: Mat. 11. ●5. 26. So likewise afterward as he saith to his disciples, to you it is given to know the secrets of the kingdom of heaven, so he saith of other that were not his disciples (much more that were not the children of God) but to them it is not given: Mat. 13. 11. But of this before, Chap. 10. Thus much briefly of the form, and of the end of the children of God. CHAP. XVI. More largely, laying forth the Communion of the children of God with Christ jesus, and of some special benefits they have thereby. IT may be now expected, that I should in the next place speak of the effects of the children of God: but I will not be curious in distinguishing effects from benefits, or commodities belonging unto them. I grant that by the exact rules of art, benefits properly are to be accounted adjuncts, or appurtenances and things belonging to another. But herein I will not be curious: but rather endeavour to be plain, and therefore to write for the understanding of the simplest, then for the pleasing of such as respect method more than matter. That which is plain and perspicuous may be understood of all: but that which is curious & exact altogether according to the rules of art, is most for the capacity only of them that are acquainted with arts. Some effects of a thing are not to be denied to be also benefits thereof; or at least beneficial thereunto: albeit that all benefits cannot aptly be called effects, as afterward we shall see in this matter of our adoption. For every benefit belonging thereunto neither aptly or truly can be called an effect thereof. justification is a benefit belonging to adoption: yet adoption is rather and effect or thereof, then that a fruit or effect of adoption. Peace of conscience also another benefit of adoption, is both a benefit and also a fruit arising from adoption, as afterward shall appear. The like may be said of other things. For this cause I will be bold to confound fruits or effects with benefits and commodities of the children of God. Now because all, both effects and fruits, and also benefits and commodities of regeneration depend upon the communion of the new borne children of God with Christ jesus, therefore although I have before spoken somewhat of their said communion (Christ jesus being showed to be the chief matter wherein their new birth and being the children of God doth consist, and all other points thereof before handled being effects of the former) yet I will now return again thereunto, and lay the same more largely forth then before I have done. Touching therefore this communion, that we may yet better see what other benefits the children of God have, and what fruits they bring forth thereby, let us further understand, that it is in the Scriptures expressed by divers 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 jesus Christ: Rom. 13. 14. Secondly it is compared to the communion betwixt us and our daily meat and drink. In which respect Christ calleth himself the meat that abideth to eternal life: joh. 6. 27. and the bread of God which came down from heaven, verse 33. and the living bread, which whosoever eateth shall live for ever: and also saith that his flesh is bread, etc. verse 51. and that except we eat his flesh and drink his blood, we have no life in us, verse 53. because his flesh is meat indeed, and his blood is drink 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 himself the vine, and us the branches: joh. 15. 5. and Paul expressly saith that we are branches etc. Rom. 11. 17. Fourthly, it is compared to the communion betwixt the chief 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 eat his flesh and drink his blood: so Paul saith (as before also hath been showed) 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 we are called his members: Ephes. 5. 30. Seventhly, 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 unto himself for ever in righteousness, in judgement, in mercy, in compassion, and in faith fullness, etc. Hosea 2. 19 20. is to be understood 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 prophesy, incarnate and made man) on the other part. For it cannot be understood of the father or of the holy ghost, because they were never to assume our nature, whereby to be a fit husband for us. 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 using the same similitude of Christ and us, saith, we are of his fl●sh and of his bones: Ephes. 5. 30. To shut up this point, such is the communion betwixt Christ and the children of God, that the Apostle doth not only account them complete in him: Colos. 2. 10. but saith also that they are the fullness of him that filleth all in all things: Ephes. 1. 23. and so he insinuateth generally, that Christ is in some sort unperfect without the children of God, as the husband is unperfect without the wife: the head without the other members: a man without an house: the rest of the building without the chief corner stone: the vine without the branches; the meat and drink without some to receive them: and the garments without some to wear the same. Now to return to the former metaphors and similitudes, so many as the communion betwixt Christ the natural son of God, and us the adopted children of God is in Scripture expressed by: by so many ways is our dignity by thy communion amplified and increased. For touching the first, was it not a great honour for Daniel (as the commandment of Belshazzar) to be clothed with purple, and to have a chain of gold put about his neck? Dan. 5. 29. Was it not more, for poor 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 clothed with the kings royal apparel? Ester. 6. 8. 9 10. 11. How honourable then is it for such beggarly persons as we were (that were not only stark naked, and utterly without any good apparel, but that also were clothed before with most polluted garments of all sin, etc.) to be clothed with so rich a garment as Christ jesus is? Verily neither Herod himself when he clothed himself In his royal apparel, Acts 12. 21. not all the Princes in the world (that had not Christ jesus) were ever so glorious in apparel, as the poorest child of God is that hath put on the Lord jesus Christ. It was an honourable thing to the Israelites, that the Lord led them so through the wilderness, that for forty years their clothes waxed not old upon them, etc. Deuteronomie 29. 5. How honourable a thing than is it, for all the children of God (both young and old, great and small) to be clothed with that garment, which as it is called the new man, so it will always be new, never worn, never threadbare, or waxing old, but remaining as fresh for ever as it was the first day, even the same yesterday, to day and for ever? Hebrews 13. 8. for ever, (I say) not only in this world, but also in the world to come. Touching the second Metaphor, was it not an honourable thing for the brethren of joseph at their second coming into Egypt, to dine with joseph, and to have meats set before them from joseph's own table? Genesis 43. 16. and 34. So also for Mephibosheth (though jonathans' own son, and therefore of the blood royal of Saul) to be fed with meat from David's own table, a● one of David's own sons? 2. Sam. 9 7. and likewise for Chinham the son of Barzillai, not only to eat of David's meat, 2. Sam. 19 38. but also to be among them that should eat at salomon's table? 1. King 2. 7. Was it not a great honour also for the Israelites to be miraculously fed in the wilderness with Manna from heaven (which is therefore called angels food) and with quails, and with water out of the rock? How honourable then is it for the poorest children of God, to eat of Christ's own flesh, and to drink Christ's own blood? Verily, neither the meat of David, nor the dainty fare upon salomon's table, in his greatest glory, nor the dointiest fare of any other Princes in the world in their greatest solemnities, nor the Manna and quails, and water out of the rock before mentioned to be given to the Israelites, was ever comparable in any respect, to this diet of the meanest sons and daughters of God. Touching the third former metaphor, what a strange thing is it, that such sciences, as we were (though indeed compared to wild olive branches, yet ten times worse) should be grafted into so precious and pleasant a stock as Christ is; and thereby bring forth fruits agreeable to Christ himself? john 15. 5. Philippians 1. 11. Though in our grafting iovis omnia plena. the sciences which we graft be nourished by the virtue of that stock, whereinto they are grafted, yet they bring forth fruit according to their own nature, not according to the nature of the thick whereinto they are grafted. But we being grafted into Christ, (not the better into the worse, but stark nought into the best) are both nourished by virtue from him; and also do bring forth fruits agreeable to his nature, not to our own. Touching the fourth former metaphor, how great a grace is it for us, that were so rough, and unhewen stones as we were, to be hewn smooth, and made fit to be coupled to such a precious corner stone as Christ is? The same is much more to be understood of the dignity of God's children in respect of the first former metaphor: For if it be an honour to be wrought and carved, and every way made fit to be coupled to such a precious corner stone as Christ jesus is, how much greater honour is it, to be made an house for Christ himself to dwell in? yea, for him, not only as man, but also as God and man? Having been before habitations of Satan, and houses of unclean spirits: Mat. 12. 43. etc. Is it not an honourable change of such to be made houses: houses? yea, more than houses: For God filleth all things and all things; (in some sort, as touching the essence of GOD, even the wicked themselves, are full of God: Is it not (I say) an honourable change of such as we were, to be made houses, yea more than houses, even holy houses, tabernacles, and temples of the living God? 1. Cor. 3. 16. and 2. Cor. 6. 16. verily touching this matter, this second Scripture before alleged, is the more to be observed, because with the former point, of men to be houses and tabernacles and temples for God himself, and of Gods dwelling among men, and familiar walking or conversing with them, the Apostle joineth also another ancient promise of God, viz. that be would be a father unto them, and that they should be sons and daughters unto him. 2. Cor. 6. 18. Levit. 26. 11. 12. For by this conjoining of these two together, the Apostle doth most plainly teach that the former honour of being Tabernacles and Temples for God, is proper only to them that are the sons & daughters of God. The dignity of the children of God in respect of this metaphor, is yet the greater, because as the whole world in all the beauty of it, was at the first made a palace for man to dwell in, so man himself in this second creation, is made a palace for God to dwell in. Touching the sixth former metaphor, is it not more then marvelous, that such vile persons as we naturally are (even little better than limbs of the devil, at least his children and bondslaves, as hath been before showed) should have so honourable and glorious an head as Christ jesus is that sitteth at the right hand of God in the heaven, and hath the Angels (good and bad) in subjection unto him? 1. Pet. 3. 22. Besides all before spoken of the excellency of Christ (in speaking of him as of one of the efficient causes of our regeneration) is he not most excellently also described to be clothed with a garment down to the feet, and girded about his paps with a golden girdle? to have his head also and hairs white as white wool and snow? and his eyes as a flame of fire? yea, to have his feet like unto fine brass burning as in a furnace? and a voice as the sound of many waters? yea, to have (further) in his right hand seven stars, a sharp two edged sword going out of his mouth, and his face shining as the sun shineth in his strength? Revelation. 1. 13. etc. Neither is the dignity of the children of God thus amplified in respect that they have so excellent a head (excellent for power, for wisdom, for justice, for meekness, for goodness for all things that are excellent) but also because as Christ hath no other body than his Church, so the Church hath no other head but Christ jesus: and as none doth or can give life to other, either to quicken them from the death of sin here, or to raise them at the latter day (when before that, by the doctrine of the Papists themselves, the Pope shall be suppressed) as none (I say) can thus give life to men but only Christ jesus (for who dareth say that the Pope can raise up a man either from his sin, or from the grave, especially when the Pope himself shall be dead?) so none is or can be the head of the Church but only Christ. Sith therefore Christ is not only so excellent an head, but also the sole and only head of the children of God, in this respect also it must be granted, that their state is so much the more honourable. Yea, this honour of the children of God by Christ jesus his being their head, is the more, because as he hath not taken the nature of angels upon him, but only the nature of man, so he is not the head of Angels, as he is of elect men. For as it is a monstrous body that hath two heads: so is it no less monstrous for the body to be of one nature, and the head of another. And as the Angels cannot be (neither ever are called) the members of Christ, so Christ cannot be called the head of the Angels. All the members also of the body of Christ, are said to grow to a perfect man in Christ, and every part and member of the body of Christ is said to receive daily increase (as it were) by nerves, etc. Ephesians 4. 13. 15. 16. Let no man here mistake me: As kings are called heads, that is, chief governors of their people, so Christ (not only as GOD, but also as God and man) is the head and chief governor (and that absolutely, without any such limitation as kings have) of the Angels, as well as of all other creatures. But in that special manner that he is head of men borne anew unto God, he is not the head of Angels. Therefore in this respect also the condition of God's children is so much the more excellent. Touching the seventh and last former metaphor, what heart of man can conceive the depth, the height, the breadth and the length of this love of Christ, in matching and joining himself to us, and us to him? that he (I say) that was the heir of all things, by whom the worlds were made, and who was the brightness of the glory, and the engraven form of the person of God the father: Hebrews. 1. 1. 2. and being in the form of God, thought it no robbery to be equal to God. Philippians 2. 6. 7. that he (I say) should so cast his love and liking upon us, as to take us to be his spouse and wife, and that way also to make us the daughters (as it were in law, and by marriage) to God the father? even us, that not only had no portion, and were every mother's child of us beggars brats, but that also were base horn creatures, and had an Ammonite to our Father, and an Hittite to our mother: and that therefore (as most base children are) were in such misery as a new borne child whose navel is not cut, neither is washed with water to soften him, neither is salted with salt (for the better hardening the navel and the whole skin; for the better strengthening of all the inward parts, and for the better decocting and consuming of all corrupt humours) neither was swaddled with clouts, and whom being borne in misery there was no eye to pity, or to show compassion. so that he lay in the open field, to all contempt, and altogether polluted with blood, Ezekiel. 16. 3. 4. 5. 6. yea, who were altogether deformed and misshapen, even a crocked generation, having neither good face, nor good heart, nor good eye, nor any member well proportioned: yea, being altogether also without wit and understanding of heavenly things (as we have heard) even pure naturals (as we speak) and no more able to conceive the things of God, and pertaining to our own good, then very idiots. Is not this wonderful, that such an one as Christ was and is, should so unequally (in many respects) match himself with such as we were? and that by matching himself so with us, should make such a change in us: of crooked to make us strait: of deformed to make us beautiful: of beggarly to make us rich: of fools to make us wise: of profane to make us holy: of earthly to make us heavenly: and of children of the devil, to make us the children of God his father? What a preferment therefore is this? Were it not a great advancement and a matter of exceeding honour for a mighty Prince to take some vagabond woman, poor, naked, deformed, miserable, etc. and to marry her to himself, and to put her presently into all costly and princely robes? yea, it was an honour for Ab●ga●l though the wife of a rich but a miserable yeoman (such as this time hath too many like) and also a wise and a virtuous woman, to be taken to wife unto David? was it not also an high preferment for Ester a poor maiden of another nation, to be made wife and Queen to that mighty Monarch and Emperor Ahashuerosh, that reigned over an hundred & seven and twenty Provinces? How honourable then is it for us, (more poor, base, miserable than any rogue) to be married to the natural and only son of God, hei●e and Lord of all things? Verily this match is so much greater preferment of us, than the former matches were, either of Abigail with David, or of Ester with Ahashuerosh, because both David and Ahashuerosh had many other wives besides those: but Christ jesus hath so matched himself with us, that as he had no other before us, so he desireth no other besides us, but contenteth himself wholly with us, and taketh as great delight in us, as if we had been his equals when he first made choice of us: and as though we had been as wise, rich, beautiful, virtuous, and every way as glorious, as either he doth make us (after his marrying of us) in this life; or as he will make us hereafter in the life to come. To leave these metaphors and similitudes, whereby hitherto the communion of the children of God is so described, and their dignity in such sort amplified, let us further understand that our said communion, is the more admirable in itself, and honourable to us, in as much as thereby we cannot but have communion also with the Father: because Christ and the father are one: joh. 10. 30 And the father is in the Son, and the Son in the Father: joh. 14. 10. 11. In which last place our Saviour prayeth, that as he and the father are one in another, so also the children of God (whom God had given to Christ: joh. 6. 37. and 17. 6.) might be one, (not only amongst themselves, but also) in them, that is, in the father and in the Son. Therefore our Saviour likewise saith before, If any man love me, he will keep my word: and my father will love him, and we will come unto him, and will dwell with him: joh. 14. 23. Yea therefore Christ came into the world, and was made one with us, that we might have communion with the Father, and be made one with him: and as he was made one with us to make us one with the father, so also he did effect that for which he did come. Therefore the Apostle having set forth our miserable state in the world by nature, viz. that amongst other things, we were without God in the world: Ephes. 2. 12. he doth presently by way of opposition add our contrary state in Christ, and by Christ, saying, But in Christ jesus ye which once were far of, are made nearer by the blood of Christ, etc. vers. 13. Having that communion with the Father, and with the son, we have also the like with the holy ghost: and therefore it is not only said that they that are led by the spirit of God are the sons of God, but also that they that are the sons of God, have received the spirit of God, whereby they ●rie Abba father: Rom. 8. 14, etc. and again: that because they are sons, God hath sent forth the spirit of his Son into their hearts, which crieth Abba father. Therefore also our Saviour, joh. 14. (where he promiseth the communion of himself and of his father, unto his disciples) promiseth also to send the holy ghost, which should abide with them. Therefore also the holy ghost is said to be shed on us abundantly, through jesus Christ our Saviour: Tit. 3. 5. Finally, as by the son we have communion with the father, so the holy ghost is the bond of our communion with the father and with the son. Through him (saith Paul) we have an entrance to the father by one spirit: Ephes. 2. 18. and by one spirit we are all baptised into one body, etc. 1. Cor. 12. 13. Is not this then a great dignity? For this is one of the specialest promises that God hath made unto his people, namely, that he will set his tabernacle among them, and that his soul shall not loathe them, that also he will walk among them, etc. Leuit. 26. 11. 12. So then they with whom God hath such communion, as to set his tabernacle among them, and dwell with them, may assure themselves that God will never loathe them, nor leave them: Yea, we do thereby further see, that he promiseth not only his presence but also his gracious presence, by his power to uphold them, by his grace to direct them, and by his goodness to give them every good thing. For he is greater than all, joh. 10. 29. both in power and wisdom. Who therefore can destroy or hurt them, whom he will preserve? In a strange country, and in places of danger, oh how great a comfort is it to have some company? In such a place the truth of that is most apparent that Two are better than one, because if they fall, the one will lift up his fellow: Eccles. 4. 9 10. But alas, what is all the company of man, in respect of the society of God? They that have God so with them, may truly say, If God be with us, who can be (or what skilleth it who be) against us? God is light, and in him is no darkness: 1. joh. 1. 5. If therefore we have him always with us, we shall be sure of light, whereby so to see our ways, that we may not err. Yea God is the father of lights, from whom cometh every good and perfect gift: james 1. 17. Therefore they that have him their shepherd, may assure themselves they shall want nothing, but that he will make them to rest in green pastures, and lead them by the still waters of life, restoring their souls and guiding them into the paths of righteousness: Psal. 23. 1. etc. Yea, they that have thus God their shepherd, shall be sure not only of green pastures, and water, but also that he will give them that wine and milk, and bread, etc. whereby their souls may live, and be made fat to eternal life. Isai. 55. 1. 2. What a privilege is this? It is a great prerogative of the children of God, to be guarded by an Angel, as afterward we shall hear. But alas, small comfort is there in the presence of an Angel if God himself be not with us. When the Israelites had so offended God, and provoked his wrath against them by making a molten calf, that he denied to go himself with them unto the land which he had promised them, and yet at the prayer of Moses was content to send an Angel before them to cast out the Canaanites, the Amerites, the Hittites, etc. How (I pray you) did they take this? It is said that when they heard this tidings, they sorrowed, and no man put on his best raiment: Exod. 33. 1. etc. There is therefore no comfort in the presence of any creature whatsoever, if God himself be not graciously present, with the eyes of his favour to behold them and their slate, with the ears of his grace to hear their cry: Psal. 34. 15. and with the right hand of his power, to support them. Psal. 144. 7. and to fill them with good things: Psal. 104. 28. and 145 16. Therefore Moses himself in the three and thirtieth of Exodus before alleged, upon God's denial of his going in person with the Israelites, (offering notwithstanding to send an Angel before them) Moses himself (I say) reasoneth the case with God in these words. saying, Wherein shall it be known that I and thy people have found favour in thy sight? Shall it not be when thou goest with us? So I and thy people shall have pre-eminence before all the people that are upon the earth: vers. 16. As the former sorrowing of the people in the beginning of the Chapter showeth how heavy a thing it is to want God's company, though we have the company of Angels, so what can be more plainly spoken then these words of Moses to show how great pre-eminence there is in that gracious presence of God whereof now we speak? This privilege is the more, because as all the points before handled, so this is both common to all the children of God and also peculiar to them only. For it is apropriated to them that are elected, called, justified, and which shall be glorified: Rom. 8. 31. and therefore before our calling (as we have heard) we are said to be without God in the world: Ephes. 2. 12. and it is before observed, that the promise of Gods dwelling with men, and making them his tabernacles and temple, is joined with another of making them also his sons, and his daughters: 2. Cor. 6. 18. as noting that it is both common to them all, and also proper to them only. Therefore the wicked have no more part in this privilege then in the former. As the children of God may say, that when they are alone they are not alone, because God (even the fafather, son, and holy ghost) is always with them: so whatsoever company else the wicked have, yet they may truly say they are alone; because God (even the father, Son and holy Ghost) is absent from them. As God is infinite and filleth all places, so he cannot but be wheresoever the wicked are. But cold is the comfort of this his presence only. For if their eyes were opened to see him, they should see him no otherwise than David saw the Angel of the Lord, between the earth and the heaven with his sword drawn in his hand, and stretched out toward jerusalem: 1. Chron. 21. 16. What to do had the Angel of the Lord his hand so stretched out toward jerusalem? even to destroy it: 2. Sam. 24. 16. Neither any otherwise should the wicked see the Lord to be present (if their eyes were opened) than Balaams' Ass saw also the same or another Angel of the Lord stand in the way, and a sword drawn in his hand, at the sight whereof, the Ass being stricken with fear fling the first time out of the way into the field: and the second time dasnt her master's foot against the wall: and the third time lay down under him, not daring to go in the way: Numb. 22. 23. Thus (I say) and no otherwise, should the wicked see the Lord present with them, not to do them any good, but to be revenged of them for all their wickedness. Thereby they should be so filled and possessed with fear, that they should be ready to fly (if it were possible) and to run away from his presence. But whither should they fly from his presence? If they should ascend into heaven, be is there: If they should go down into hell (or make their bed in the grave) he is there: If they should take the wings of the morning, and dwell in the uttermost parts of the sea, yet thither should his hand follow them; and his right hand bold them from escaping. If they should say, the darkness shall hide us, the night should be light round about them: Psal. 139. 1. etc. Therefore if God he thus from them touching his grace and only present in his wrath, power & justice against them, what (alas) shall it boot them to have any of his creatures with them? Truly nothing at all: They were as good be alone. If Solomon say, Woe unto him that is alone: for he falleth, and there is no: asecond to to help himup: Eccles. 4. 10. how much more wocfull is the state of the wicked, that are altogether destitute of the gracious presence of God? For if he withdraw himself from them, who dareth accompany them for any good? By these things we see, how great the prerogative of the children of God is by their communion with God. But this is not all: For this communion with Christ jesus, (and so consequently with the other two persons in the deity) is the more excellent, not only in respect of the excellency of the persons, with whom our base nature is united; neither in other respects before spoken: but also because being once made, it is indissoluble, and unteparable. All the unions before mentioned, whereunto this union metaphorically and by way of similitude is resembled, may be dissolved: For the garment put on is also put off: The most of our meat and drink (touching the matter thereof) is ejected and cast out: The vine and the branches, as also any other tree and the boughs, may be divided by the axe, or some other tool: So may the corner stone and the rest of the building therewith coupled: The inhabitant or tenant is oft times turned out of his house; yea sometime the lawful owner is cast out of his own freehold: The natural head and the natural body, yea the body and the soul of man are for a time separated by death: Finally by the same means, there is a separation betwixt the man and the wife. But nothing whatsoever can ever dissolve the union betwixt the children of God and God himself, Father, Son, and holy Ghost. As the personal union betwixt the two natures in Christ, (the Godhead and the manhood) could not be dissolved; even when the humanity itself (touching the parts thereof) was by death for a time dissolved (the soul being in heaven with the father, and the body lying in the grave) but the knot once knit did continue in death itself, and shall continue for ever: so also is the union, betwixt God and the children of God an everlasting union. As therefore the misery of man, is in the separation of man from God (who is blessed for ever, and blessedness itself) so the happiness of man is in his union and communion with God, especially in the continuance thereof for ever. As all the wicked and ungodly are most miserable by their being without God in the world, (as before we have heard) even so long as they so continue, because all that while they are as far from heaven, as earth; yea as hell itself, and remain in darkness and in the power of satan, Acts 26. 18. (oh woeful condition!) so all the children of God, having in their adoption this communion with God, are happy and ten times happy, because the benefit and comfort thereof hath no end. CHAP. XVII. Of the benefits of the children of God by their foresaid communion with Christ and with the whole Deity, and first of the forgiveness of sins. TO proceed a little further into the foresaid communion of the children of God with Christ jesus, and by Christ Jesus with the father and with the holy ghost: let us somewhat more behold the excellency thereof, by such benefits as the children of God do thereby enjoy: wherein all wicked and natural men (so continuing) have no part or portion. Here let us first consider the great benefit of forgiveness of sins. It is indeed a principal point (as hath been before observed) of that mercy of God which was one of the principal motives of God to work the work of our regeneration. And of that mercy of God I have spoken a little generally before: Notwith standing this particular point thereof touching the forgiveness of sins is a little more largely here to be handled, because this place (in some respects) is fit for that purpose then the former: the rather because it is not only to be considered as a cause of regeneration, but also as an effect and fruit of our foresaid communion with God. Touching this benefit therefore, that it is by our communion with Christ jesus, it is manifest, because he is said to be the reconciliation for our sins, and not only for our sins, but also for the sins of the whole world: 1. joh. 2. 2. By reconciliation for our sins, and for the sins of the whole world, the Apostle meaneth, the sins both of all already regenerated and new borne; and also of other the elect of God in the world, remaining yet in their natural and unregenerate state. Paul also saith that Christ gave himself for us, that he might redeem us from all iniquity: etc. Tit. 2. 19 What is it to redeem us from all iniquity, but to purchase a free and absolute pardon for us of all our sins? Moreover he saith, that in Christ we have redemption through his blood, the forgiveness of sins according to his rich grace: Ephes. 1. 7. Coloss. 1. 14. In both which places let this be observed, Note. that the Apostle interpreteth the redemption of the elect to be the forgiveness of sins. Why shall we so observe this interpretation of the word redemption? Because thereby the Apostle insinuateth a twofold or double redemption wrought by jesus Christ: one proper only to the elect, consisting in the forgiveness of sins, and other things depending thereupon: the other common to all, as well to the reprobate as to the elect. But what is this so common a redemption? viz. It is a release from the bondage and obedience of the ancient ceremonial law: touching the going divers times of the year to jerusalem, and performing there divers rites and ceremonies in the worship of God: namely the payment of tithes, and of first fruits: the bringing of divers oblations and sacrifices: as also touching divers kinds of washings, and cleansing men of the leprosy, of pollution by handling the dead, by any issue, etc. and concerning likewise abstinence from divers kinds both of fish and flesh, and many other the like things. The redemption (I say) of men from obedience of these things is common to the reprobate and not peculiar to the elect. For Christ jesus hath so nailed the whole law of ceremonies and ordinances to his cross, that although Christ were taken down from the said cross, that although Christ were taken down from the said cross, yet they shall (as it were) so remain fast fixed thereunto, that they shall never come down, or be in force with men by anv authoritv from God. This is plainly taught, Ephes. 2. 15. Coloss. 2. 14. The words are commonly known, thersore I do no● set them down. As in the time of the law, before the coming of Christ, though the jews were bound to obedience of the ceremonial law, and did therefore sin, if they did not observe the same: yet the Gentiles (not incorporated into the jews) were free from it, and did not offend either by eating any thing forbidden to the jew; or by intermitting any other rite of the said law: so now all that law being by Christ disannulled, all are at liberty both the jews as well as the Gentiles: and therefore the jews do no more offend now, by doing any thing contrary to any point of the ceremonial law than the Gentiles did in former time. All men therefore whatsoever, as well the wicked as the godly are partaker of this redemption and liberty: so that the wicked (of what nation soever) do no more offend in eating of swine's flesh, or of any other meat forbidden in the law, than they do offend in eating of beef or mutton, or of any other thing, that was always permitted by the law. The same is to be said of doing any thing else contrary to any clause of the ceremonial law. This is a great liberty and redemption. For certainly the observation of the ceremonies of the law could not but be a great bondage in respect both of the charge by first fruits, sacrifices and other oblations beside tithes: and also of the pains in going so often every year to jerusalem, in what place soever of the land they did dwell. Besides, it could not but be somewhat tedious to use so many washings and purge: to be bound likewise to make fringes upon garments; and not to wear a garment of linsey wolsie. The like may be said of divers other things; especially it could not but be very grievous to be restrained from so many kinds of meats, as are now accounted dainty: viz from the heron, from the redshank, from the lapwing (or as some other interpret the word, from that dainty fowl that is called a good wit) from the sea mewe, from the hare, from the conie, from all kind of shellfish, because no shell fish hath any scales or sins: & from divers other the like things: to be (I say) restrained from these things could not but be very grievous. To be therefore enlarged in this behalf is to be acknowledged a great redemption, a great liberty: notwithstanding, that which is proper to the elect, is much greater. This is also twofold: one from the guilt & punishment of sin, other from the spot and blemish, or servitude and bondage thereof. These may be better distinguished in nature, then separated in time. For they do always concur and go together: where there is the first, there is always the second: & where is the second, there is also the former. As soon as any is discharged from the guilt and punishment of sin, so soon is the same party purged of the blot and blemish, and released of the bondage and servitude of sin. And where any is purged of the blot and blemish and released of the servitude and bondage of sin, there likewise is a discharge from the guilt and punishment of sin. For that faith that layeth hold of Christ without for the former, so layeth hold also of him within for the latter; that Christ dwelling in us by faith, doth both purge us of the spot and stain of sin, and also release us from the slavery and thraldom of sin. Therefore in the place before alleged, it is not only said that Christ gave himself for us that he might redeem us from all iniquity, but the other is also added, viz. that he might purge us, etc. these two are likewise joined together, 1. Cor. 1 30. Where (as before hath been showed) the Apostle saith that Christ is made unto us, wisdom, righteousness, sanctification, and redemption. The former (viz. release from the guilt and punishment of sin) is to be understood by the word righteousness, the second by the two words following, sanctification and redemption: or the word redemption there in the last place, may be taken as comprehending the other two words before, righteousness and sanctification; as if the Apostle should have said, Christ is made unto us righteousness, whereby we are discharged from all our sins in the sight of God, and sanctification, whereby we are released from the bondage of sin in ourselves; and so he is made unto us perfect redemption; both as touching the guilt and punishment of our sins, and also as touching our redemption from the slavery thereof. Zachary also joineth both these together in words much like to those of Paul unto Titus, saying that he hath delivered us from the hands of all our enemies that we might serve him without fear in all holiness and righteousness. Luk. 1. 74. Deliverance from our enemies doth signify our release from the punishment of sin, and to serve God without fear in holiness, etc. doth import a freedom from the bondage of sin: both because the servant of sin cannot be the servant of God: For no man can serve two Masters: (especially so contrary one to other, as sin and God, yea as sin and holiness and righteousness) Math. 6. 24 and also because the service of God is said to be without fear. But in all bondage there is some fear. To shut up this point, this I add further, that though our cleansing from the blot of sin, and our release from the slavery of sin, be but in part, and all together imperfect in this life (according notwithstanding to that which before I have said in this behalf) yet our release and discharge from the guilt and punishment of sin is most complete and perfect. Having thus noted, first that there is a double redemption, one common to all; the other peculiar to the elect: Secondly that the redemption peculiar to the elect is also double, one from the guilt, the other from the spot of sin; for application let us understand that the Apostle expressly speaketh in the places before all eaged, Ephes. 1. 7. Colos. 1. 14. of the former, viz. of our discharge from the guilt of sin expressed by this phrase of the forgiveness of sins. Moreover, touching this phrase of having redemption in Christ, it is not so to be understood, as though we had only forgiveness of sins by Christ's dwelling in our hearts by faith: for Christ neither can nor will dwell in us, till our sins be forgiven: so long as our sins are not forgiven we are God's enemies, and Christ neither can nor will dwell in the hearts of them that are Gods enemies: and so forgiveness of sins must needs be in order before Christ take up our hearts for his habitation. Again, Christ's dwelling in our hearts by faith, is rather an assurance of our foresaid redemption and justification (that is, of the forgiveness of sins) than our said redemption and justification itself. It is also to be observed, that he saith not that we are redeemed by him, but that we have redemption in him. For thereby he the better noteth, that we are not only redeemed by Christ, that is, that Christ hath not only bought and paid for the forgiveness of our sins, which one day we shall have, but that all already borne again, already also are in possession of the said redemption, and already have the forgiveness of sins; and that so our said forgiveness of sins is the more certain unto us. Last of all, this phrase, in him, is very significant, as nothing our redemption and justification there spoken of, not only to be by Christ, but also in Christ: nothing at all in us, but wholly without us, and altogether in Christ; as the sins for which Christ was put to death in our behalf were altogether without him, and in us, nothing at all in himself. This redemption (the forgiveness of sins) is to be accounted as the fountain of all other benefits following the same, and belongeth only to the children of God. Touching the first, (that forgiveness of sins is the fountain of all other benefits following the same, the Lord promising to make a covenant with his people, for putting his laws into their inward parts, and writing them in their hearts, and for himself to be their God, and them to be his people, he addeth this as the reason and fountain of all the former articles of his said new covenant, that he would forgive their iniquity and remember their sins no more, jerem. 31. 33. 34. The Prophet David also provoking his own soul to praise the Lord, and all that was within him to praise his holy name, and not to forget his benefits, setteth the forgiveness of all his sins in the first place, before the healing of all his infirmittes, the redeeming his life from the grave, and divers other benefits following, Psal. 103. 3. etc. thereby noting the forgiveness of sins to be the first & the cause of all the other. That this forgiveness of sins is proper only to the children of God, as it doth appear by the place of jeremy before mentioned, where it is joined with writing his laws in their hearts, and Gods being their God, and their being his people, which to be all one with his being their Father, and their being his children hath been showed before, 2. Cor. 6. 18. and as the same is also apparent by other scriptures before produced, wherein the forgiveness of sins is joined with our purging or cleansing from sin (a thing peculiar only to God's children) so the said point is further evident, because David also joineth the forgiveness of sins, with an heart without guile. Psal. 32. 1. 2. The mercy of God likewise (which chief consisteth in the forgiveness of sins) is restrained in Psal. 103. 11. 12. to them only that truly fear God. The children of God do only fear God truly: therefore the children of God have only interest in the forgiveness of sins, and in removing them as far from them, as the East is from the West. Therefore also all these three, the grace, faith, the title son, and the forgiveness of sins are joined all together. When jesus saw their faith (viz. the faith of them that brought the palsy man, and the faith of the palsy man himself) he said unto him, Son thy sins are forgiven: Mat. 9 2. Mark. 2. 5. Yea, the same point is further manifest by Ephe. 1. 7. before alleged, because these words, we have, must be understood only of himself and other, whom before he had said to be elected to the adoption of sons. Naturally the children of God are as well the children of wrath as any other: Ephes. 2. 3. viz. before their actual adoption; yea, sometimes before their said actual adoption and conversion they are greater sinners than other. Is not this manifest by the example of Manasses, of Mary Magdalen, of Paul of the these upon the Cross, of Onesimus that ran away from his master, and carried also with him some of his goods, and that for some other such like thing seemeth to have been committed to the prison where Paul was, and where Paul in his bonds converted him? And this the Lord doth, the more to magnify the riches of his grace towards such, for the better encouragement of other to seek for the like mercy: 1. Tim. 1. 16. as also to teach them that have such experience of his mercy in forgiving them their so great sins both to love him much, according to that much that is forgiven them: Luk. 7. 47. and also to love their brethren the more, and to be the more tender towards them, and the more ready to forgive them wherein soever they shall trespass against them. Mat. 18. 32. 33. Ephes. 4. 32. Having thus showed the forgiveness of sins to be only in Christ, and by our communion with him, etc. as also to be the fountain of all other benefits, and proper and peculiar only to the children of God, let us now also see the greatness of this benefit. This therefore is manifest, because David pronounceth him blessed whose wickedness is forgiven, whose sin is covered, and to whom the Lord imputeth not his iniquity: Psal. 32. 1. 2. What can be more then to be blessed? The same likewise appeareth by divers comparisons of sin in the Scripture. For it is compared to sickness, The whole need not the physician but the sick: Mat. 9 12. And the reasons of this comparison seem to be these. As sickness taketh away our stomachs from bodily meat, so doth sin from the food of our souls, and from the meat that abideth to eternal life: Yea, it maketh such spiritual food to be much more loathsome unto us, than all or any bodily meat is to any sick of any bodily disease. As sickness taketh away our taste and relish of all bodily nourishment, both meat and drink, making that which sometime we thought very pleasant, and which is so in itself, to be bitter and most unsavoury: so sin maketh the very word of God in itself sweeter than honey, and the honey comb: Psal. 19 10. to be as gall or wormwood unto us. As sickness taketh away the strength of the youngest and lustiest, and maketh them not able to go up and down the house: much less to bear any burdens, or to defend themselves against their enemies, etc. so sin disableth a man from going about the works of God and of his own salvation: from bearing any crosses either from God, or from men: and from resisting the enemies that fight against his soul. As sickness taketh away a man's knowledge and memory even of his best friends, and maketh him to speak idly with his tongue, and with his hand to reach and to catch he cannot tell at what, so by sin we are bereaved of all good knowledge and memory: yea, and speak idly and wickedly: and do occupy our hands and other members with matters altogether unprofitable, where there is no fruit, and whereof (after recovery of health, and true knowledge) we are ashamed. Rom. 6. 21. As sickness continued and not recovered causeth death at the last: so sin when it is finished (and as it were thoroughly ripened) bringeth forth death: james 1. 15. Sin is likewise compared to an heavy and intolerable burden, Come unto me all ye that are weary and heavy laden (viz. with your sins) and I will refresh you: Mat. 11. 28. Therefore Cain complained that his sin was greater than he could bear: Genes. 4. 13. And (alas) so heavy was the burden of sin upon judas, that to ease himself of that burden he did not only cast away, or deliver again to the chief Priests and Elders, the thirty pieces of silver which he had taken (as wages of unrighteousness) to betray the innocent blood of Christ, but that also departing afterward (in most doleful sort) he went (and most desperately) hanged himself Mat. 27. 3. The like fearful event of the heavy burden of sin we do too often see by too many examples. We heard also before that the very imputation only of our sins to Christ jesus, the son of God & God himself, made him not only exceedingly to fear, and in his fear to offer up prayers and supplications with strong crying & tears unto God. Heb 5. 7. but also to sweat water and blood Luk. 22. 44. and lastly to cry out most bitterly upon the cross under the burden of our sins: My God, my God why hast thou forsaken me ' Mat. 27. 46. That some men feel not the sickness and weight of sin, it is because of another comparison also of sin, viz. unto death itself; O wretched man that I am, who shall deliver me out of this body of death, Rom. 7. 24. And you that were dead in trespasses and sins, etc. Ephes. 2. 1. As men therefore that are dead, though they died with an hundred plague-sores about them not healed, or having the weight of a great Church upon them, do feel nothing either of such sores, or of such weight: even so is to be said of them that feel not either the sickness or the heaviness of sin, namely, that it is, because they are dead in their sin. By these things we see, that all whose sins are forgiven, are rid and healed of so many diseases, Psal. 103. 3. and released of so many burdens as they have sins: and finally that they are translated from death to life. 1. joh. 3. 14. Is not then the forgiveness of sins a singular benefit? Moreover the greatness of this benefit doth further appear by another comparison of sin, viz. unto debt: Mat. 18. 24. etc. In which respect Christ teacheth us to pray, Forgive us our debts, Mat. 6. 12. Yea, he whose sin is least, is more in God's debt, than he is able any way to discharge. Therefore in the parable of two debtor, he that owed but fifty pence is said to have been as unable to pay as he that owed siue hundred pence. Luke 7. 41. 42. Is it not a great misery, yea a kind of hell tormenting a man, to be in greater debt than he is able to fatissie? Indeed some men are so desperate, that they bid their creditors take care how to come by that that is owing unto them, for they will take no care to pay any man: therefore they borrow of every man, and pay (almost) no man: so that it is half a wonder, what becometh of all the money they do borrow. But though some be thus lewdly minded, yet most men have so much civil honesty (at the least) by the light of nature, that they find it very grievous and troublesome continually to their minds, to owe more the they can pay. All debt also above ability to pay is the more grievous, the greater and mightier the creditor is to whom the same is owing. How great then is the debt of man unto God by sinnelyea by the least sin! The danger of the least sin (much more of many and great sins) is the curse of God, and everlasting condemnation of body & soul: even an infinite punishment according to the infinite majesty of God that is by sin offended. Who the can express the greatness of the benefit of forgiveness of sins? It is a great benefit to be out of debt with men; so that a man may walk & go any where securely without danger: much more than is the benefit of the discharge of all our debt with God. Last of all, sin against God is compared unto treason, and rebellion against a prince: 1. Sam. 15. 23. Lamon. 3. 42. Dan. 5. 9 As therefore it is a great benefit for a traitor and rebel to be pardoned by his Sovereign, so is it not so much the more to be pardoned by God himself of all our treasons and rebellions against him, by how much he is greater than all earthly princes? Verily this is not only more than any tongue of man can express, but also then any heart of man or wisdom of Angels can comprehend. The same benefit of forgiveness of sins is yet the greater because to whom God remitteth one sin, to him he remitteth all: and whose sins he doth once forgive, his sins he doth forgive for ever: whom once he doth acquit, discharge and justify, them he will never condemn or call to account. By all sins, I mean all the sins of God's children both original and actual; before baptism and after baptism; before conversion and after conversion; of knowledge and of ignorance; and once or often: yea as well deliberately as unadvisedly committed. Therefore David in the place before used, Psal. 32. 1. 2. speaketh of sin indefinitely, without exception of any: and in the other place praiseth God expressly for forgiving all his sins. The Apostle saith that Christ hath not redeemed us from sin, but from all iniquity: Tit. 2. 14. So likewise in the other places before mentioned, the Apostles speak of sins indefinitely, etc. Ephes. 1. 7. Colos. 1. 14. not of sins before or after baptism, or conversion, etc. If by Christ we have forgiveness only of original sin, or of sins before baptism, and that we or some other must make satisfaction for our actual sins, or for sins after baptism, (as the Papists teach) then hath Christ satisfied only for the less, and left the greater to us. For who knoweth not actual sins to be greater than original? and sins after baptism to be more (at least for most part) than sins before baptism. But of the universality of the forgiveness of sins, I hope to speak more (to the further comfort of such as are heavy loaden with their sins,) in another treatise. The second point, that whose sins are once remitted, they are remitted for ever, is as certain as the former: Because the covenant of the Lord is an everlasting covenant: and his mercies are the sure mercies of David: Isa. 55. 3. As high as the heaven is above the earth, so great is his mercy towards them that fear him. As far as the East is from the west, so far hath he removed our sins from us. Ps. 103. 11. 12. As therefore the heaven and the earth shall never come together; and as the East and the West shall never meet: so the pardon of sins once granted by the Lord to his children, shall never be revoked & called back. The same is more plainly testified in the prophecy of jeremy, If the heavens can be measured, or the foundations of the earth be searched on: beneath, then will I cast off all the seed of Israel, for all that they have done, saith the Lord: jer. 31. 37. The first of these things is impossible: to wit, the measuring of the heavens, and searching of the bottom of the earth; therefore also impossible is the second: viz. that the Lord should cast off his people and children for their sins. Can a woman (saith the Lord also) forget her child, and not have compassion on the son of her womb? (note that he useth the singular number, to teach that he compareth him not to a woman, that hath many children, but to a woman that hath but one child, and that a son) Though they should forget, yet will I not forget them. Bebold I have graven thee upon the palms of my hands; thy walls are ever before me, or in my sight: Isai. 44. 15. 16. Is this only spoken of the whole body of the Church? No: It is also to be understood of every part and member thereof: especially of them that by regeneration are indeed made the children of God, as here we speak; and for their sakes only, and no otherwise of the body of the visible Church. The same is yet further testified: Isai. 63. 16. Doubtless thou art our father. Though Abraham be ignorant of us and Israel know us not (that is, though if these were living, they would perhaps renounce us and cast us off, as having transgressed their precepts, and not walked in the steps of their faith) yet thou O lord, ●●t our father, and our redeemer, thy name is for ever: that is, hough our sins be great and many whereby we have provoked thee, and have made ourselves unworthy to be called thy children: Luk. 15. 21. yet thou hast pardoned our transgression, and so redeemed us, that thou wilt still continue thy mer●y towards us. The same did Samuel teach the Israelites, when they feared ●eath because of their sin in ask a King, besides all their other sins. Fear not (saith he) The Lord will not forsake his people for ●●s great names sake, because it hath pleased him to make you his ●●ople: 1. Sam. 12. 72. If the Lord for his name's sake will not for●●ke his people: then for his name's sake also the Lord will not evoke any pardon of sins, once granted by him to his children regenerated. What an happy state and condition therefore is this of the children of God, so to have all their great and manifold iniquities pardoned, that none of them shall ever be laid to their charge? as it is written Who shall lay anything to the charge of Gods chosen? (whom before in the same Chapter he had called God's children) It is God that justifieth. Rom. 8. 9 Therefore job, being assured that God would so justify him and pardon all his sins, triumphantly saith, Who is he that will plead with me? job 13. 19 I might further amplify this benefit of forgiveness of sins, because the Lord therein hath passed over the Angels that have forsaken their standing, and vouchsafed this grace only to his children adopted amongst men. But because I have had the like argument before therefore it shall not now be needful to repeat the same. Thus much of this point, touching the forgiveness of sins proper only to the children of God, and therefore also of their greater dignity thereby. CHAP. XVIII. Of the dying more and more of the children of God unto sin, and of their preservation from many great sins which the wicked do daily commit, and of their living more and more to righteousness. NExt to the forgiveness of sins, let us further consider, that as before we heard concerning the matter wherein consisteth the being of the children of God, they were restored from the death of sin to the life of righteousness: so being thus altered and changed, they neither go backward, neither stand at a stay, but do daily die more and more unto sin: and do daily likewise live more and more unto righteousness. And thus to proceed from the forgiveness of sins, to these things, is the method of the holy ghost in the scriptures. For David doth not only pray to be cleansed from secret faults, that is, to have such sins pardoned unto him, and therefore much more to be pardoned of his open sins, but also that he might be kept from presumptuous sins: Psal. 19 12. 13. Our Saviour also teacheth to pray not only for forgiveness of sins, but also not to be led into tentation, and to be delivered from evil: Mat. 6. 12. 13. Therefore the Apostle Peter preacheth repentance, and forgiveness of sins together: Acts 2. 38 Touching this present point, as before we heard the children of God by their incorporation into Christ in their new birth, to be revived again, and made alive to God in true knowledge and wisdom, and in true holiness and righteousness; so now let us understand, that the longer the said children of God continue so incorporated into Christ, the more sap and virtue they receive from him; and that therefore that which is natural in them doth more and more decay; and that that is of grace, and by the new birth of the spirit, doth more and more grow and increase. So it is with plants grafted into any stock: the longer they continue in the stock, the more they are incorporated thereinto, and the more they thrive and grow and bear fruit. First therefore for dying more and more unto sin, or for the dying more and more of sin in us, this phrase may seem somewhat harsh & strange: because in natural things, that that is once dead indeed, cannot properly be said to die any more. There cannot be a continual dying, or a dying by piece-meales, but where there is a remnant of life. To this I answer, first, that even in natural things, that may be said to be killed, that receiveth such a deadly wound that from the day of receiving thereof it never thriveth or joyeth (as we speak) but pineth & wasteth away every day more and more till it perish. So both man, and also unreasonable creatures upon some wounds given them by other creatures, or taken by their own untulines, do many times consume unto death itself. So many trees being either blasted above, or canker-eaten in the midst, or having the strings of their roots cut beneath, do from that day whither till they be altogether dead; above, in the midst, and beneath. Secondly, let us remember the comparison used before chap 8. of sins once mortified, unto the carcases of men slain in war. As therefore carcases of men so slain, must be removed, and buried, or else they will be very infectious to them that live where such dead carcases lie: even so the dead carcases of our sins mortified in us, must be more and more removed, and as it were daily buried, that so they may not be infectious to the virtues that are alive in us. And this removing or burying of the dead carcases of our sins before mortified and slain by the sword of God's spirit, accompanied with the rest of the spiritual armour, is a kind of daily kill sin more and more. Whereas likewise before in the said 8 chapter I compared the remnants of sin in us to old rags or patches of an old coat upon a new, to the disgrace of the said new coat; the casting & shaking off of such sins remaining, that so they may not be disgraceful to the new man which we have put on in our regeneration, is putting off more and more of the old man, and therefore also a killing likewise or mortifying of sin more and more in us. For to put off the old man, or to mortify & crucify sin (wherein consisteth the old man) do both signify one thing. To proceed therefore further in this point; as the children of God are commanded thus to put off the old man daily, and thus to mortify and crucify the same, and all earthly members thereof, Ephes. 4, 22. Col. 3. 5. etc., so the same commandments do imply a promise of a blessing, viz. of strength and grace for performance of that which is commanded: especially such commandments, being not only legal but also evangelical. The legal and the evangelical commandments, teach one Note. thing touching the eschewing of evil and doing of good. For even the grace of God (that is, the gospel) which bringeth salvation to all men having appeared (that is, in most bright and glorious manner broken forth through the clouds of the ceremonies and of the law of ordinances wherewith before it was obscured) doth teach us (as it were little children) to deny all ungodliness and worldly lusts, and to live godly, and righteously, and soberly in this present world, Tit. 2. 11. 12. The same things the law also did teach. But there is a great difference betwixt the teaching of these things by the law, and by the gospel. For the law teacheth only demostratively and imperatively, showing us what we should do, & commanding us to do it: but the gospel teacheth operatively and effectively, giving grace to perform that which it teacheth: and therefore as the law, going no further then to show and command us what to do, is called the letter that killeth (as a man that requires much, and giveth not wherewith to do it, doth as it were kill the heart of him, of whom he requireth such things) so the gospel quickening and enabling a man to do that which it requireth, is therefore called a quickening spirit: 2. Cor. 36. To return to the former point, the old man being thus daily mortified and crucified in the children of God, they have thereby a further privilege for their better preservation from presumptuous and reproachful sins: so that either they fall not into them, or if they do, it is for some special good intended by God permitting them so to fall, and in the end they are raised up again, and made so much the stronger afterward, by how much the weaker they showed themselves in their fall: and so much the more circumspect and fearful of falling again in like manner by how much the more secure and fearless they had been: and lastly so much the more zealous of, and forward unto every good work, by how much the more grievously they had before fallen into evil. And this is partly the meaning of the Apostle john, when he saith that he that abideth in him (that is, in Christ) sinneth not: 1. joh. 3. 6. and again, that he that is borne of God sinneth not: for his seed remaineth in him, neither can be sin, because be is borne of God. vers. 9 For these speeches signify, that they that are in Christ and regenerated, are not only so freed from sin, that it doth not reign and bear dominion in them generally as before their regeneration and incorporation into Christ it did: but that also they make not a trade of any one sin, but that they so watch over themselves, and are watched over by the Lord, that they fall not into such reproachful and disgraceful sins, as the natural and unregenerate men do daily commit. This is more plentifully taught by the Apostle Paul: For it is the chief argument of all the first fourteen verses of the sixth Chapter to the Romans. It is also further evident by the example of Isaac: For though the Lord before the birth of jacob and Esau had expressly said that the elder should serve the younger: Genes. 25. 23. And although Esau had most wickedly and profanely sold his birthright unto jacob, verse 33. and Heb. 12. 16. yet Isaac had fully purposed to have bestowed the blessing upon Esau. Had not this been a matter of great reproach? For such a patriarch so to have crossed the former word of the Lord touching the blessing of jacob? well, notwithstanding the purpose of Isaac. yet the Lord by the wisdom of Rebecca, crossed him, kept him from that sin, and directed him to bestow the blessing according to his former word. The most of the brethren of joseph, having fully, and most unnaturally and wickedly determined to have murdered him, for his dreams, and for his accusing them to their father, were notwithstanding by the counsel of Reuben kept from that fearful sin, and so they sold him by the advice of judah: which afterward turned not only to the great advancement of joseph, according to his former dreams, but also to the preservation of themselves, and of their father, and of all their families in the time of famine: and to the accomplishment of the former word of God, touching their sojourning in the land of Egypt: Genes. 37. 8, etc. David having (through the relics of the old man in him) both fully intended, and also earnestly protested, the utter destruction of the house of Nabal (at least of Nabal himself, and all the males appertaining unto him) by the gracious providence notwithstanding of God in sending Abigail to counsel and persuade him to the contrary, was kept and restrained from the execution of that cruel and bloody purpose: 1. Sam. 25. 32, etc. By all these examples, as we see the special privilege of the children of God in being kept from such heinous sins, so by the two former examples we see also, that God turneth such sins as wherinto the righteous of infirmity do fall, to their great good. The same point, viz. the preserving of the children of God from many great sins, is also clear by daily experience of these things that before we spoke of the sobriety of God's children in prosperity and in adversity: as also of that watchfulness which doth always accompany and associate the said sobriety. For whereas the wicked in prosperity swell and rage, are proud and insolent; contemning and despising all men, as if they would bear down all before them, and so do fall into infinite outrages; the children of God looking to him that giveth prosperity, considering for what end they have more than other; regarding the uncertainty of all that they have; and remembering before the account that one day they shall make of the employment of all that they have received, are kept from the former evils. So, whereas the wicked in adversity do mutter and murmur against him that sendeth the same; and particularly in the times of need and great penury, do occupy their heads with many wicked imaginations, and put in practise many unlawful shifts, of stealing, of borrowing without purpose of paying again: of promising much and performing nothing: of deceiving, cozening, and such like: the children of God, living even this life by their faith; and believing the promises of God, as well for this life, as for the life to come; and remembering the performance of them in all ages; and calling to mind the experience that themselves have had of God's providence, etc. do so commit their ways unto him, and cast their care upon him, that they are kept from those former scandalous evils. These things might be prosecuted more at large, but the religious reader, by these instances may consider of other the like. Touching the other point before named (the raising again of them that after regeneration do fall to disgraceful sins) David also is a most worthy example thereof. For how graciously he was raised after his foul adultery with Bathsheba, and his most horrible murder of her husband Vriiah, it is manifest by the confession of his sin to Nathan the Prophet: 2. Sam. 12. 13. and by that doleful, and no less heavy than heavenly one and fifty Psalm, written afterward by him in further testimony of his most serious and unsained repentance. When he was again afterward overtaken with numbering of the people (yea, though joab counseled him very gravely to the contrary) how was he raised out of the same, being admonished thereof by Nathan, and corrected with a great pestilence amongst his people by the angel of the Lord? Yea, did he he testify that his rising again by acknowledgement of his sin, and by praying for the people that the hand of might be turned from them, upon himself and his own house, saying, I have done wickedly: but these sheep what have they done? Let thine hand I pray thee be against me and my father's house: 2 Sam. 24. 17. How did Hezekiah humble himself, and cause the inhabitants of jerusalem to humble themselves, when he saw wrath to come from the Lord upon him and jerusalem, because he had not rendered unto the Lord according to the reward (of health miraculously bestowed upon him? 2. Chroni. 32. 25. 26. How bitterly did Peter weep after his foul and shameful denying and forswearing of his master? Yea how zealous was he from that time forward for him? For being with other, and Christ being there unknown to his disciples, and having bidden them to cast out their net on the right side of the ship, with promise to find (for they had laboured all night and taken nothing) and the net (according to the former promise of Christ) having comprehended a great multitude of fishes, whereby john discerned him to be Christ that had so spoken unto them, Peter no sooner heard john say, It is the Lord, but presently he girded his garment unto him, and leapt into the sea, and so came swimming unto Christ: whereas all the rest stayed in the ship, and so at leisure brought it, and came themselves therein unto the land: Ioh, 21. 1. To these things let me here insert this one point more, viz. that whereas the children of God regenerated do sometimes fall into greater sins, than the common sort of evil men not regenerated (as David in the things before spoken of, and Solomon in many things) this falleth out by the special providence and wisdom of God, the better to teach, what men are of themselves without God, and being left unto themselves: as also to admonish such as think they stand, to take heed lest they fall. 1. Cor. 10. 12. and to instruct all to finish their salvation with (the more) fear and trembling. Phill. p. 2. 12. So by their sins, they are made schoolmasters unto other. Is not this a singular privilege, so to have the old man more and more mortified? so to be preserved from great sins after regeneration? So to arise out of them, being by frailty, and natural corruption fallen into them? and so by falling into them to be made schoolmasters of such excellent things unto other? Verily, we cannot but acknowledge it to be a great privilege, if we shall consider with what greediness all the wicked and unregenerate commit sin, continue in sin, and like wild horses do run on, and proceed from one sin to another, without any restraint. But to proceed yet further, as the childrenof God do daily more and more die unto sin, and are preserved from notorious evils, wherein the wicked wallow and welter themselves (like filthy swine in the mire, and will not be plucked out) or if they fall into such evils, yet they rise again: As (I say) the children of God do thus, so also having by the virtue of their regeneration once brought forth the fruits of the spirit and of righteousness, they are made more and more abundant in them. As the Apostle hath often exhorted the children of God so to do, viz. to abound always in the works of the Lord: 1. Cor. 15. 58. to increase more and more, etc. 1. Thes. 4. 1. to be rich in good works, etc. 1. Tim. 6. 18. to consider one another to provoke to love, and to do good works: Heb. 10. 24. to toyne virtue with faith; and with virtue knowledge: with knowledge temperance: with temperance patience: with patience godliness: with godliness brotherly kindness: with brotherly kindness love: and not only to have all these things, but that also these things should abound in them: 2. Pet. 1. 6. 7. 8. And as the Apostle prayed most earnestly to be with the Philippians, to this end that their love might abound more and more in knowledge and judgement; and that to these ends, first that touching their inward man their minds might be able to judge things that differ, and their hearts might be pure (as the Sun: Cantic. 6. 9 that is, clear and sincere without mixture of hypocrisy) and touching their outward man, both, without offence even till the coming of Christ, and also filled with the fruits of righteousness: Philip. 1. 9 10. 11. As (I say) the Apostles have exhorted the children of God so to abound in all goodness (as also whiles they lived prayed to be with them for the same end) so it is not to be doubted, but that then they did, and now daily do so: For they are the good ground into which the good seed of God's word falling bringeth forth fruit, some an hundred fold, some sixty fold, and some thirty fold: Mat. 13. 23. or as Mark setteth down the words in a contrary order, one thirty, another sixty, and some an hundred: Mark 4. 20. The which change of order is the more to be observed, that neither they that bring forth Note. an hundred fold should despise them that bring forth but thirty fold: neither they that bring bring forth but thirty should be discouraged, because they come short of them that bring forth an hundred fold. For though Matthew set the hundred fold in the first place; and the thirty fold in the last place: yet Mark setteth the thirty fold in the first place, and the hundred f●ld in the last place. Yea, to be thus more and more abundant in the fruits of the spirit and of righteousness, is that which our Saviour hath promised To him that hath shall be given, and he shall have abundance: Mat. 13. 12. and 25. 29. and again, I am the vine, and my father is the husbandman: every branch that beareth not fruit in me, he takeeh away: and every one that beareth fruit, he purgeth it, that it may bring forth more fruit: john. 15. 1. 2. The same is likewise taught by the two parables, Mat. 13. 31. etc. wherein the kingdom of heaven is compared first to a grain of mustard. seed, that being the least of all seeds groweth to a great tree: secondly to leaven, which being little (seasoneth or) soureth an whole lump of dough. The end also of the ministry of the gospel is not only that the Saints might be gathered together, but also that they might grow up into him, (viz. into Christ) which is the head, by whom every member receiveth increase. Eph. 4, 12. 14. 15. The prophet likewise saith that the righteous shall flourish like a palm tree, and grow like the Cedars in Lebanon: and that they that are planted in the house of God (that is, only the children of God; for without are dogs: Reu. 22. 15.) shall flourish in the courts of God, and still bring forth fruit in their age, and shall be fat and flourishing. Psal. 92. 12. 13. Finally, the angel of the church of Thyatira is commended by our Saviour, to have had more works at the lust, then at the first: Revel. 2. 19 By all these arguments, who seethe not that it is a most honourable thing, not only to be so partaker of the death and resurrection of Christ as first I said; as likewise of many other graces, the least whereof is more worth, than all the pearls, and treasures, & riches of the earth; but also to have all the said excellent graces every day more and more increased, in us; and to abound in such dainty and pleasant fruits (as it were for Gods own diet) as whereto the most excellent fruits of the garden of Eden, at the first planting thereof by God himself, were nothing comparable? For such as the tree is, such is the fruit: But the tree of these fruits being (as before we heard) Christ jesus himself, is better than all the trees in the first garden of Eden. Therefore the fruits of this tree (so planted (as it were) in the garden of our hearts) are like to the tree itself. That all the children of God do not always thus thrive, prosper and bear fruit, it is either because they do not seek it as they ought to do: or that they do not use such means as they should: or that they are not alike incorporated into Christ: or that they do not alike believe the promise of God for the working and increasing of those things in them, as hath been said they would: or for some other such like cause. To conclude this point, all the former things so said are yet the more, because the children of God do not only bear such fruits, and that in great abundance, every day more than before; but also that they do it with great delight, and pleasure. For so the man that is blessed is described, viz. not only not to walk in the counsel of the wicked, or not to stand in the way of sinners, or not to sit in the seat of the scornful, but also to have his delight in the law of the Lord: Psalm 1. 1. 2. What? In the reading of it only? or only in the study of it, because it followeth that he meditateth therein day and night? Not so: but also in the practice and obedience of it. This is manifest, first by the opposition of this branch to the former of walking in the way of the wicked. Secondly by that which followeth in verse 3. viz. that he is like the tree planted by the rivers of waters, that bringeth forth (not leaves but) her fruit in due season. So The fear of the Lord, and great delight (not in the histories, nor in the eloquent phrases and sentences of the Scripture, Note. which being more excellent than all other histories & eloquence whatsoever, may and will delight a carnal man, but) in the commandments of the Lord, are joined together, as concurring in the man that is blessed: Psal. 112. 1. This is further evident by the example of David, who rejoiced when they said unto him, we will go to the house of the Lord. Psal. 122. 1. If he rejoiced to see other forward in going to the house of the Lord, did he not much more rejoice to see them bring forth the fruit (and that plentifully) of their going to the house of the Lord? And if he rejoiced to see other so to do, shall we think that himself did not much more cheerfully and gladly do the works of God? yea, we see that he did. For how did he joy in the bringing home of the Ark? Yea, is it not said that he danced with all his might before the Lord? 2. Sam. 6. 14. How glad also was he, and how did he rejoice and bless God when Abigail met him, and persuaded him to change his mind, and to revoke his former vow against Nabal? How (I say) did he then rejoice, and bless God saying; Blessed be the Lord God of Israel, that sent thee out this day to meet me: And blessed be thy counsel, and blessed be thou, which hast kept me this day from coming to shed blood. 1. Sam. 25. 32. If he so rejoiced for being kept from so great a sin, we may well think that he much more rejoiced in an higher degree of sanctification, viz. in bearing the fruits of godliness abundantly every day more than other? Such liberty have all the children of God, as that they are not only freed from the bondage of sin, and do bring forth the fruits of the spirit and of righteousness, but that also they do this with great delight and joy: O sweet state! O singular privilege! O honourable condition! The wicked indeed make great mirth. They laugh and shout in the midst of their wickedness, that all the place where they are, rings of them. But (alas miserable men) this is but painted joy: It is but like the cracking of thorns, etc. But of this more afterward. And again, as touching joy in any good thing, they are so far from it, that to hear any thing that way is a death unto them: yea, when they are urged by christian authority to do any thing that good is, they do it so against the hair, so murmuringly, so grudgingly, with such grief, moiling, and fretting, that their said work is altogether abominable in the sight of God. For if God loveth a cheerful giver or doer of any thing: 2. Cor. 9 7. then he must needs hate and abhor him that giveth or doth any thing unwillingly, and grudgingly. Thus much for this matter. CHAP. XIX. Of the dignity of God's children by the word as it is a rule of faith and life; and a special part of our christian armour. IN the next place let us consider the benefit of the children of God by the word and Sacraments. The word indeed seemeth to be common to the wicked and to God's children. Notwithstanding it is effectual to salvation only in the children of God. If our Gospel be hid (saith the Apostle) it is hid to them that perish: 2. Cor. 4. 3. As whatsoever evil we have, we have it by Adam: so whatsoever good we have, we have it by Christ. Therefore by Christ we enjoy the benefit of the word: which is likewise the more evident, because by Adam and in Adam we were without the word: Ephes. 2. 12. They therefore that have not Christ, cannot claim any benefit by the word, or any interest into the word. Now although the word be the means of dying more and more unto sin, as also of growing more and more in grace and in the knowledge of our Lord jesus Christ: 2. Pet. 3. 18. yet because I have spoken of the word before, as of that mighty instrument, whereby God beginneth our regeneration at the first, and because that before spoken in that behalf may be understood of the word as a means of the things handled in the last former Chapter, therefore I will not so speak of it here: but in other considerations, viz. first as it is a perfect rule of faith and manners, containing all things necessary to salvation, either to be known and believed, or to be done and practised. Secondly, as it is a principal part of that christian armour, whereby the children of God are to defend themselves against the enemies of their salvation. Thirdly, as it is their speciallest consolation and comfort in any affliction. Concerning the word, as it is a rule of faith, and of life or manners, two things are to be noted: first the perfection of it, secondly the perpetuity of it. The perfection thereof is expressly commended, and proved by divers effects: viz. the conversion of the soul, the giving wisdom to the simple etc. The law of the Lord is perfect converting (or restoring) the soul, etc. Psal. 19 7. etc. We are also forbidden either to add any thing thereunto, or to detract any thing therefrom: Deut. 4. 2 ●● 12. 32. Pro. 30. 6. Revel. 22. 18 19 It is said to be the power of God to salvation: Rom. 1. 16. to be able to save the soul: james 1. 21. And lest these things should be mistaken, as spoken partly of the word written, and partly of a word unwritten, delivered by tradition from hand to hand (as the Papists urge) and that the word only written were not so perfect or powerful, therefore the very Scriptures (that is, the word only written) are said, to be able to make a man wise to salvation: and to make the man of God perfect unto every good work: 2. Tim. 3. 15. 16. 17. If the man of God (that is, the minister of the word, so often times called for excellency's sake) than every child of God else. For no child of God is bound to know, to believe or practise more towards salvation, than the minister of God is bound to teach. Yea, whatsoever is urged more for salvation, is abomination. It is further said, that those things that are before written, are written that we might believe that jesus is the Christ, the son of God, and that believing they might have life through his name: joh. 20. 31. God giveth us this faith and life by the scriptures, and let the Papists take any thing else by their unwritten verities and traditions. Paul repeateth this twice, If we, or an Angel from heaven should preach unto you otherwise, then that which we have preached unto you, let him be accursed: Galat. 1. 8. 9 But Paul preached or said no other things, than those which the Prophets and Moses did say should come: Acts. 26. 22. and he preached no other Gospel then that which God had promised before by his Prophets in the holy Scriptures: Rom. 1. 1. 2. So perfect is the word of God, that when the learnedst man in the world by long study of any one sentence, hath spoken all that he can, yet another may come after, and add somewhat which the former never spoke nor understood concerning that place. It is like a bottomless well, that will never be drawn dry: yea, like the sea itself, that will never be emptied. As the Prophet speaketh of the righteousness and judgements of God, Thy righteousness is like the mighty mountains, and thy judgements like a great deep: Psal. 36. 6. so may it be said of the scriptures, for the height and depth of them. The Apostle by exclamation speaketh thus of the wisdom, knowledge, judgement, and the way of God; O the deepness of the riches both of the wisdom, and knowledge of God How unsearchable are his judgements, and his ways past finding out! Rom. 11. 33. May not this be spoken of the word of God? Where is that wisdom and knowledge of God? Where are those his judgements and ways declared but in the word? All the writings of all men in the world are but shallow in respect of the word of God. All the books in the world not handling the word of God and doctrine thereof, do not contain so much and deep matter, as is in one of the least canonical Epistles. An heathen man meeting with the Gospel written by john, and reading but the first verse thereof, could say, that that rude fellow (so rudely he termed the Apostle) had comprehended more matter in that one sentence, than was in all the books of all Philosophers. How much matter than is contained in that whole Gospel? Especially in all the Scriptures? All other books whatsoever, are so much more excellent, the more they agree with, and the nearer they come to the word of God contained in holy scriptures. How excellent then is the said word of God itself? When all the chief wise men of a kingdom furnished with the knowledge of all former laws of the same kingdom, and well instructed likewise in the word of God, do meet together to make new laws for that kingdom, yet after consultation one with another, and after many days conferring their readings and judgements one with another, the laws that they make will not be so perfect, but that either something might have been added, or something might have been left out. But the word of God is so absolute and complete, that as nothing therein is superfluous, so nothing is wanting unto it. What a singular priuledge then have the children of God, that have the benefit of this law? To lay forth the perfection of God's word yet a little more fully, and to make the same somewhat more evideut: let us understand it to be so perfect for matters of faith and knowledge unto salvation, that whatsoever is not agreeable thereunto is to be held as erroneous. Touching manners, life and conversation, it teacheth all duties to God and men; even to all sorts of men, superiors, inferiors, equals, friends, and foes: and in every state and condition: viz. what to do for them or to them, in sickness or health: in poverty or wealth: in liberty or in prison: being joyful or mourning: dwelling far off or nigh unto us: being of the same nation or of another: kinsfolk or strangers: friends or adversaries: within our family, or without: widows or fatherless, or in any other state whatsoever. As it directeth us how to carry ourselves towards all of what condition soever, and in what state soever they be, so it prescribeth our behaviour at all times, and in all places: in the day and in the night, when we eat, when we drink, when we labour, when we rest, when we walk, when we lie, when we sleep, in the winter and in the summer, publicly and privately, at home and abroad: in our secret chambers, and when we are with company in the time of peace, and in the time of war. It hath rules likewise for ourselves in respect of ourselves, what to do in prosperity, in adversity: when we are children, when we are men, and when we are old: touching meat, drink, apparel, sleep, and the use of all other things indifferent or not indifferent: for this life, and for the life to come. Whereas also the laws of men, reach only to the outward man, to restrain the same from evil, and to bind it to the performance of good: the laws of God are given for the government not only of the outward man, but also of the inward: not only of the body, but also of the soul, even of our mind, understanding, memory, thoughts, and all affections. There is likewise no member of the body but that in the word of God there is direction for it: for the eye to see: for the ear to hear: for the nostril to smell etc. But of these things before in Chap. 11. where for further sight of these things, I referred the learned reader to the Treatise of Otho Casmannus in his anatomy of a spiritual man. By these things thus pointed at touching the perfection of the word of God, we may the better see the privilege of the children of God to be such by the word of God, that they need never to be to seek further for direction in anything concerning salvation then only to the word. This briefly shall suffice for the perfection of the word of God. Touching the perpetuity of the word, it is testified in many places of the Scripture. The fear of the Lord (that is, the word which teacheth and worketh the fear of the Lord) is clean, and endureth for ever. Psal. 19 9 and again, O Lord thy word endureth for ever in the heavens Psal. 119. 89. Another prophet saith. The grass withereth, and the flower fadeth: but the word of God shall stand for ever Isai. 40. 8. Our Saviour saith, Heaven and earth shall pass away, but my words shall not pass. Mat. 24. 35. Luk. 16. 17. Luk 21. 33. This is manifest by experience. For▪ whereas the word of God hath continually had both more adversaries in number, as also greater for power, as some Emperors; and for malice, as the heretics, especially the Papists, than all other books whatsoever: the one sort of such enemies, seeking utterly to extinguish the word; and the other endeavouring to corrupt the very text itself: yet all other writings have been mangled and some books have utterly perished: but the Lord hath always preserved the Scriptures from destruction on the one side, and from corruption on the other side. As the soldiers that broke the bones of the two thieves that were crucified with our Saviour, had no power for all that to break any bones of our Saviour himself: so they that have either consumed or corrupted other books, have never had the power, either to destroy, or corrupt the scripture touching the original text thereof. The Lord hath always most mightily preserved some copies both inviolate, and also undefiled. Yea the papists that at their pleasure have mangled & clipped, defaced, and corrupted all the writings and books of the ancient fathers, taking out of them what they have thought in them prejudicial to their damnable heresies (as appeareth in Index expurgatorius; their dealing in that behalf may be called Ignis expurgatorius) have notwithstanding never had power to lay such violent hand, upon the original text of the Scripture. This perpetuity of the Scripture is not only to be understood of the very letter and word thereof▪ but also of the sense and meaning. Every sentence of the scripture is not only the same in letters and words that was at the first; but also in sense Note. and meaning. No scripture, no sentence of scripture hath any other meaning now, than it had at the first giving thereof by inspiration from God. As God himself is immutable, so likewise the will of God revealed in his word is unchangeable. Therefore the word is one of the two immutable things, whereby we may have strong consolation Heb. 6. 16. As no man may add any thing to the words themselves, nor take aught from them: so no man may alter or change any thing touching the sense & meaning of them. The letters and words of the scriptures are but as the body thereof: the sense and meaning are as the life and soul of it. If therefore no man may increase or diminish any thing of the former, much less may any alter or change any thing in the latter. The Lord that hath forbidden the maiming of a man in any limb, hath much more forbidden the hurt of him in his life. The like is to be said of the word of God. This then is a great difference, of the word of God from the laws of men. For though the laws of men do remain the same touching the letter of them: yet oft times the sense and meaning of them is changed, as times and judges are changed. And therefore it is a common saying, that the law resteth in pectore judicis, in the judges breast: and so one thing is law one year, and the clean contrary is law another. But the word of God being no more variable in sense then in words, but always is constant as God himself is always the same, is so much the more excellent. Therefore also the dignity of the children of God that have this word for their constant rule, both of their faith and of their manners, is so much the greater. For if once they have the true sense of any part of the word, they have it for ever. I might here speak of a third perpetuity besides the former two of the letter and of the sense: viz. touching the efficacy thereof in whomsoever it taketh root downward, to bring forth fruit upward. For in such it never dieth, but abideth to the eternal life of them in whom it is so effectual and powerful. For such are said to fulfil the word of God, and to abide for ever. 1. joh. 2. 17. Their souls in death itself live with God in heaven: and though their bodies consume for a time, yet they perish not, but shall be raised up again at the last day, and be made like unto the glorious body of Christ (as afterward we shall hear) Phillip 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 living. Mark 12. 27. But because by many occasions in many places of this treatise, I fall into mention of this point; therefore here it shall be enough thus only to have named it. Thus much for the perpetuity of God's 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 armour of God, whereby we are to defend ourselves against the enemies of our salvation. Touching this, it is called the sword of the Spirit: Ephes. 6. 17. yea we are to observe, that in that place it hath not only a single place, but a double in the christian armour 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 feet should be shod with the preparation of the gospel of peace. Neither is the word of God one part, or two parts only of the spiritual armour whereby we are to defend ourselves against our spiritual enemies: but also (in a manner) our whole christian armour; or at least the armoury and storehouse out of which all the other parts of Christian armour are to be had: yea, the principal means also whereby they are to be obtained. For from whence, or by what means are we to have the girdle of truth, the breastplate of righteousness, the shoes of the gospel of peace, the shield of faith, the helmet of salvation: from whence (I say) or by what means are we to have all these, but from & by the word of God? Therefore it seemeth that the Apostle did of special purpose set Note. that in the last place, as the means & fountain of all the rest. By the word (as there the Apostle calleth it the sword of the spirit) we are to understand all sentences of Scripture touching doctrine, all commandments of God negative against evil, & affirmative for that which is good: all promises of blessings, and all threatenings of judgements, and all examples both of such sins as are forbidden, with the execution of God's judgements upon such as have committed them: and also of all virtues, with the performance of God's promises unto them. We are also further to observe, that the word is called the sword of the spirit, not only because the word was first given by inspiration of God: 2. Tim. 3. 16. and holy men spoke as they were moved 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 showed, etc. 1. Pet. 1. 11. but also because we know not how to use this sword, but by direction of the spirit: neither hath this sword any sharpness for defence of ourselves and wounding of our adversaries, except it be accompanied (and as it were edged) by the spirit. This sword was so used by Steven, against his adversaries, that they were not able to resist the wisdom and the spirit, by the which he spoke: Acts 6. 10. By this sword Peter defended himself and other that spoke strange tongues, against them that maliciously said, They were full of new wine: Acts 2. 14. 15. etc. By this sword Apollo mightily confuted the jews publicly, showing by the Scriptures that jesus was the Christ: Acts 18. 28. By this sword jesus Christ himself, defended himself against the devil himself, and at last put him to flight, repelling all his assaults with this weapon, It is written, Man shall not live by bread only, etc. It is written, Thou shalt not tempt the Lord thy God, etc. It is written, Thou shalt worship the Lord thy God, and him only shalt thou serve: Mat. 4. 4. etc. Christ could have 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 have put him to flight without any answer at the first: but he suffered him to assault him divers ways, and answered all by, It is written, to teach us likewise by the same weapon to defend ourselves, not against some, but against all temptations. This then is the privilege of all the children of God, that though they have many and mighty adversaries, yet they have always armour sufficient, sufficiently to defend themselves against them all. If at any time they receive any hurt, it is either because they draw not forth this sword of the Spirit, or because they do not rightly use it. Neither is this word only a sword to defend them, but also a salve to cure them, if by neglect thereof at any time, or by not using it rightly, they receive any wound. What was the cause of the death (I mean of the spiritual death) of our first parents Adam and Eve? Because they drew not out the sword of God's word against the Serpent as they should have done. Whereby were they cured and restored to life again? By the voice of God calling and (as it were) crying after them, when they fled & hid themselves from him. What was the cause of the grievous wound that Peter received in the high Priests hall, a thousand times greater than that which before he had given to the high Priests servant in cutting off his ear? was it not because he had forgotten the former word of Christ, admonishing him thereof? verily it was: and therefore the remembrance of it afterward, was that whereby he was healed of that wound: Mat. 26. 75. What was the cause why the angel of the Church of Sardi, was so wounded, that though he had a name to be alive, yet he was dead, that is, ready to die, and at the point of death? Even because he had let go his hold of the sword of the spirit. Therefore for curing of his said wound, our Saviour biddeth him to remember how he had received and heard, & to hold fast, etc. Revel. 3. 2. 3. the like may be said of all wounds of any other of the children of God at any time. Thus the children of God must use the word of God, viz. not as a thing to play or sport with, or whereof to make jests Note. for the mirth of other: but as a weapon, and as a sword to fight with: yea, thus they will use it, that are indeed the children of God. If at any time they be provoked by other, or by their own hearts, to distrust God's providence, they will defend themselves by many precepts for trusting in the Lord: Psal. 37. 3. and 62. 8. and for casting their care upon God: Psal. 37. 5. and 52. 22. and 1. Pet. 5. 6. and by such sentences of scripture as pronounce him blessed that trusteth in the Lord: Psalm. 40. 4. and 84. 5. and 12. by many promises to them that so do, annexed expressly (for the most part) to the former commandments: by the judgements of God upon such as have murmured against God: Num. 11. 1. upon such as have doubted of God's promises: as upon the noble man of Samaria, that would not believe the Prophet, in the name of the Lord prophesying of great plenty the next day: 2. Kings 7. 2. and 20. yea upon Moses himself for his distrust: Num. 20. 12. and 27. 14. and Deut. 32. 50. 51. and lastly, by the providence of God towards the widow of Zarepta and the Prophet Elijah: 1 Kings 17. 6. and 8. etc. and towards a widow of one of the sons of the prophets: 2. Kings. 4 1. etc. and towards many thousands that following our Saviour for food of their souls, were fed likewise abundantly and miraculously with corporal food: Mark. 6. 36. and 8. 2. etc. If they be provoked to security, they can draw out this sword, and plead, Blessed is the man that feareth always, etc. Pro. 28. 14. and that they are commanded to spend the time of their welling here in fear: 1. Pet. 1. 17. and the judgement of God threatened to them that were at ease in Zion, etc. Amos 6. 1. etc. and the fearful fall of David by security: 2. Sam. 11. 2. etc. If they be provoked to idolatry, they can draw out the second commandment, and many other scriptures as commentaries upon the said commandment: so also that that is written of the wrath of God against Israel, for their golden Calf: Exod. 32. and for their other idolatry: judg. 10. and often else where. The like is to be said of temptations against the third and fourth commandment. When they are moved to pride, they can call to mind the manifold precepts and sentences against it: Deut. 8. 14. Psal. 75. 4. Pro. 6. 17. and 16. 5. james 4. 6. 1. Pet. 5. 5. so also the examples of Haman and Nebuchadnezer, with Sancherib, and the judgements of God not only upon them, but also upon Vzzia King of juda for presuming to meddle with the Priest's office, in offering of sacrifice: 2. Chron. 26. 20. and upon David for numbering the people in a kind of pride: 2. Sam. 24. and upon Hezekiah for having his heart lifted up after the recovery of his health: 2. Chron. 32. 25. etc. Being tempted to dishonour of parents, they can repel such temptations by the fift commandment and by many other Scriptures against the same sin: as also by Agar's curse against the eye that mocketh his father, and despiseth the instruction of his mother: viz. that the ravens of the valley shall pluck it out, and that the young Eagles shall eat it: Pro. 30. 17. as also they can remember the examples of Absalon, and of Adonijah, and the judgements of God upon them. Being enticed by Papists or other, to rebellion, treason, or lifting up their hand against Princes and the Lords anointed, they can oppose the contrary commandments for obedience and subjection in the Lord, of every soul to the higher powers: Rom. 13. 1. 1. Pet. 2. 13. and the fearful judgements of God upon Corah, Dathan, and Abiram, with their complices: yea, the deposing also of Abiathar, the high Priest from the priesthood by Solomon, because he had joined with Adonija for preventing Solomon of the Crown, before he was King: 1. Kings 1. 7. and 2. 35. If either their own hearts or any other persuade them to contempt of the ministers of the Gospel, either for plain rebuking them for their sins, or for any other causes, they can object that the Lord hath commanded such to be had in singular love for their works sake: 1. Thes. 5. 12. 13. that our Saviour hath said, He that heareth you heareth me, and he that despiseth you despiseth me: and he that despiseth me, despiseth him that sent me: Luk 10. 16. and that It shall be easier for them of the land of Sodom and Gomorrha in the day of judgement, then for that City (and consequently for that family, and for those persons) that shall not receive such, nor hear their words: Mat. 10. 13. 14. and that likewise the Lord did not only not prosper good king Asa after that he had put Hanani the Seer into prison, for rebuking him for resting upon the king of Aram, etc. 2. Chro. 16. 10. but that also he did send two bears out of the forest that tore in pieces 42. of those wanton children that had reviled & mocked the Prophet Elisha, and said unto him, Come up thou bald-head, Come up thou bald-head. 2. King. 2. 23. 24. and that yet the least minister of the gospel is greater than john Baptist, who notwithstanding was greater than any Prophet: Mat. 11. 11. Being moved to murder, or to any other cruelty, they can hold out the sixth commandment, & Luk. 6. 36. the commendation of mercy above sacrifice: Hose 6. 6. and that james saith, there shall be judgement (or condemnation) merciless, to him that showeth no mercy: jam. 2. 13. & the judgement of God upon Cain for the murder of Abel: Gen. 4. and upon the Egyptians for their cruelty towards the Israelites, and upon all Israel by a great famine towards the latter end of the reign of David, for the cruelty of Saul against the Gibeonites: 2. Sam. 21. 1. etc. and after that, upon juda long after the death of Manasses, as for other sins of Manasses, so also for the innocent blood that he had shed: 2. Kings 24. 4. Against temptations to adultery, fornication, and other uncleanness, they can defend themselves by the 7. commandment, by many precepts of Solomon against such sins: Pro. 5. 3. to the 15. Pro 6. 25 etc. 7. 22. & 22. 14. & 23. 26 etc. & 29. 3. and of Agur Pro. 30. 18. & 20. and by many rebukes thereof in the Prophets: jere. 5. 8. Hose 4 10. Amos 2. 7. Mica. 3. 5. and in the new testament: Eph. 5. 3. Colos. 3. 5. Heb. 13. 4. So likewise by the example of a chaste mind in joseph: Gen. 39 9 and in job, Chap. 31. 1. & 9 and lastly by the judgements of God, not only upon the Gibeonites for their horrible abusing the Levites wife, but also first upon the Israelites for being so forward to punish Note. the Gibeonites, and yet not thinking upon the Levit, both for having a concubine, and also for having an harlot to his concubine, and seeking her up again, as though she had been an honest and grave matron, when she had most whorishly and wickedly run away from him: judg. 20. and by exclusion of such out of the kingdom of heaven: 1. Cor. 6. 9 Ephe. 5. 5. Revel, 21. 8. and 22. 15. The worldly allurements to theft, & covetousness, and to other unjust & hard dealing with men concerning their goods, and provocations to withhold their own when necessity requireth the bestowing of them upon other, they can resist and overcome by the eight commandment, and by many other precepts to the same purpose: and by Zech. 5. 2. 3. as also by the great oath of the Lord by his own excellency, against them that swallowed up the poor, and that thought so long for the end of every new month day and of the Sabbath, for setting forth wheat, and making the Epha small: Amos 8 4 etc. and by the judgements of God upon Achan, Nabal, Gehezi, Ahab, judas Is●ariot, & other. If any motions be to bear false witness, to lie, etc. they have at hand the ninth commandment, with Exod. 23. 1. Levit. 19 11. Psal. 5. 〈◊〉. and 15 2. & 52. 6. Pro. 6. 19 & 12. 18. and 22. and 19 5. & 21. 18. and ●4. 28. and 25. 18. and that our Saviour saith, The devil is a liar, and the father thereof: joh. 8. 44. and the judgements of God upon Gehazi, as well for his lying, as for his greedy covetousness: and that liars are reckoned up among the fearful, and the unbelieving etc. which shall have their part in the lake which burneth with fire and brimstone: Revel. 21. 8. and that whosoever loveth, or maketh lies shall be without with dogs, etc. Revel. 22. 15. Against all concupiscence and first motions against our neighbour, they have the tenth commandment, and that such concupiscence is the fountain of actual sins which bring death: james 1. 14. 15. and the complaint of the Apostle against the same, with earnest desire to be released & disburdened thereof: Rom. 7. 24. That that hath been said of the privilege of the children of God by the sword of the Spirit the word of God, for their defence against the former temptations, may be said touching other temptations also unto other sins. The like may be said concerning errors and heresies. Let us take a short view of some of the popish heresies, whereunto so many jesuits, and other Romish croaking frogs, in every city, town, village, and (almost) family, do now so busily persuade all states and degrees of men, women, & children, and whereof great multitudes of every state, sex, & age, are as apprehensive (because they have not believed the truth of the Gospel thus long preached unto them, but have had pleasure in unrighteousness: 2. Thes. 2. 12) as the jews were mad upon sacrificing to the host of heaven: jerem. 7. 18. and as any children are to see plays, goodly shows, and other such vanities. Do such frogs therefore and Romish serpents persuade that none can know the scriptures to be of God, but by the authority of the Church? Against this the children of God may defend themselves by these arguments out of the word. First, that the Church hath no authority above the scriptures, and that the scriptures take no authority from the Church: First, because the Church being a company of men, therefore as Christ himself receiveth not the record of man (though as good as john Baptist) john 5. 34. so neither doth the Scripture. Secondly, because the word being without error, and teaching that all men are subject to error, it cannot therefore receive authority from them, much less be subject unto them. Thirdly, because the Scripture is the testimony of God, and the testimony of God is greater than the testimony of man: 1. john 5. 9 Fourthly, because the Church having all her authority from the word (for how shall the Church prove that she hath any authority but by the word?) the word cannot have any from the Church. fiftly, because the Church is none of the witnesses reckoned: 1. joh. 5. 7. 8. Sixtly, because they that will not believe the scriptures, will neither believe one raised from the dead: Luk 16. 31. nor Christ himself if he were here to speak personally unto them: john 5. 47. How then will they believe the Church, that will not believe the scriptures? Secondly, the children of God have this to plead against the former heresy: viz. that many other things do witness the scriptures to be of God: though the Church should not only be silent in that behalf, but also utterly deny the same. Namely first of all the spirit of God (whereby they are sealed, and cry Abba father) which searcheth all things, even the deep things of God; so that as no man knoweth the things of a man, but the spirit of a man which is in him; so no man knoweth the things of God, but the spirit of God: 1. Cor. 2. 10. 11. If no man know the things of God, but the spirit of God, how can any man know the scriptures themselves but by the spirit of God? For where are the things of God but in the Scripture? How also can any man not know the Scriptures to be of God, that hath the spirit of God? Secondly, the children of God know the scriptures to be of God by the pure and holy matter of the scriptures agreeable to the nature of God himself. Thirdly, by the disagreement of the scriptures to the nature of man, condemning whatsoever cometh from the same, the children of God understand the scriptures not to be of man, and therefore consequently of God. Fourthly, by the excellent harmony of all the scripture, and by the perpetual even thread of truth spun throughout them, without any knot of untruth, from the beginning to the ending. Fiftly, they know the same by the divine style and phrase of the scripture, savouring altogether of God himself. Sixtly, by the just accomplishment of all things foretold in the scripture, and that in the manner and time therein also mentioned. Seventhly by the mighty effects of the word at the preaching thereof in the hearts both of the elect and also of some reprobates, it is the more evident to come from the mighty God. In josiah, 2. Kings 22. 11. in the people that heard our Saviour, Mat. 7. 28. even in the messengers of the Priests and pharisees sent to apprehend him: joh. 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 savour of life unto life: or as the savour of death unto death: 2. Cor. 2. 16. Eightly by the perpetuity of the scriptures (before spoken of) in despite of all the enemies thereof. Ninthly by the old and new judgements of God upon all the contemners thereof: and by the old and new mercies of God upon the professors of it. If such Romish frogs and serpents before mentioned, urge the Apocrypha books to be canonical and divine 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 evident 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 having been written by any Prophets. Secondly they may object against the former error, that the whole old testament was given to the jews: Psal. 147. 19 Rom. 3. 1. 2. and that therefore the Apocrypha books are no part thereof, as the which were never given to the jews, because they were never written in the jews language. Thirdly they may wound the former error by the attribute, truth, often given to the word of God: Psal: 19 10. and 119. 142. john 17. 17. 2. Tim. 2. 15. Ephes. 1. 13. Coloss 1. 5. james 1. 18. sith that in every Apocrypha book, there is some repugnance to the Scripture, and some of them do disagree with themselves. If any do demand why the new testament was not written in the jews language, as well as the old testament, the children of God may easily answer, the reason to have been double: First because the time of the jews casting off, and cutting off from being a people for a time, being at hand, when the new testament began to be written, there was no cause why it should be written in their tongue. Secondly, the time being also come of translating the kingdom of God from them to other nations, yea to all nations, there was the greater reason, why the Scriptures of the new Testament should 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 rejection of the jews. The Greeks being that people, it was therefore most fit, that is should be written in that tongue. If any do further reply, that I take that for granted, which may well be doubted of, viz. that the apocryphas books are no part of the new testament: I do answer, that this cannot be so much as doubted, but to affirm it must be held a great absurdity: for as much as there is no mention at all in any of them of Christ manifested in the flesh, either conceived, or borne, or put to death, etc. Against the defect and insufficiency of the Scriptures pretended by the Papists for the justifying and stablishing of their traditions, both all before spoken of the perfection of the word may be opposed: & also our saviours own sentence against human traditions, though not altogether repugnant to the Scriptures, but rather having some affinity 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 itself▪ 1. john 1. 5. Secondly, that the law is said to give wisdom to the simple, & light to the eyes: Psal. 119. 7. and that the word is a lantern to our feet, and a light unto our paths: Psal. 119. 105. and Prou. 6. 23. Thirdly, that wisdom saith that all her words are plain to them that will understand, and strait to them that would find knowledge: Pro. 8. 9 and, that knowledge is easy to him that will understand. Pro. 14. 6. and: Fourthly, that if the Scripture be sufficient, or profitable to teach, to convince, to correct and to instruct in righteousness: 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, proveth that the Scriptures ought to be interpreted by themselves, and are sufficient for interpretation of themselves, by the help of the Spirit whereby they were given. For if they be able to make men wise to salvation: and if they be able to make the man of God absolute to every good work: then are they sufficient for interpretation of themselves, and for bringing of men to the understanding of them. For how shall men be wise that understand not what the will of the Lord is? (as before we heard) Eph. 5. 17. And how shall the man of God be absolute to every good work, if he be not able to interpret the Scripture? Is not interpretation of the Scripture one good work of the man of God? Yea, is it not the most principal? what other work can be performed without it? The doctrine of particular election of some unto salvation being denied by the Papists, the children of God may defend it by the word of God. First by the particular election of jaakob, and of the Lady to whom john did write his second Epistle. Secondly by the words of Christ, I know whom I have chosen: john 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 heaven: 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, upon other occasion, it hath been showed. That the election of God cannot be nullified, or frustrated, as the Papists do teach, the children of God may justify against them by the word of God: john 6. 37. Rom. 8. 30. Mat. 24. 24. and by many other things alleged in this treatise. That there is but one Mediator, against the plurality of mediators blasphemously taught by the Papists, is to be defended by the word of God: 1. Tim. 2. 6. Rom. 8, ●4. 1 john 2. 1. Against justification by works wholly or in part maintained by the papists, the children of God have the word of God: Rom 3 28 Gala. 3. 2. etc. Philip. ●. 9 Secondly, that as Christ was condemned without any evil of his own, only by impu●ation of our sin unto him; so we are justified without any righteousness of our own, only by imputation of his righteousness active and passive unto us. Thirdly, that all our works being condemned in scripture as unperfect, are therefore excluded from justification of us before God, who being himself most perfect can accept of nothing, but that which is likewise fully perfect & absolute like unto himself. Fourthly that all men own more to God (as hath been before showed) than they are able to pay: yea, even he that oweth least: Luke 7. 41. 42. and that therefore no man is able by any works whatsoever, to purchase any new benefits at the hands of God. Fiftly, that Christ having satisfied for all our sins (as hath been before proved) there are none left to us to make satisfaction for. Touching the Sacraments, whereas the papists proclaim matrimony to be one, we defend our denial thereof. First, because God hath instituted no Sacramental sign for matrimony. Secondly, all Sacraments are proper to the church: but marriage is as well for them that are without the church, as for them that are within it. Thirdly, that whereas Sacraments are to be common to all sorts of members of the church, the Papists themselves deny matrimony to belong to their most holy order of Priesthood. Fourthly, that Sacraments are instituted for confirmation of our faith in Christ: but that matrimony was instituted whiles Adam was perfect, not believing in Christ before his fall, neither standing in need of Christ. The like we plead against their other supposed Sacraments besides baptism and the supper of the Lord. Touching baptism, whereas we deny against them baptism to take away original sin, we defend ourselves in this behalf by the word of God, viz. by the example of David in his age acknowledging his original sin: Psal. 51. 5. and of Paul complaining of his like sin: Rom. 7. 7. etc. and by the testimony also of james: Chap. 1. 13. etc. Whereas we further deny against them, baptism to be absolutely necessary to salvation, we defend ourselves in this behalf by the word. First, because circumcision being the same in signification & use that baptism is, was intermitted for 40. years in the wilderness. 2. Because the children of the faithful as soon as they are born, and before baptism, are within the Covenant. 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. etc. Thirdly the continual practice of the Apostles. Their transubstantiation & feigned changing of the essence of the elements in the said supper we confute. First, by the delivering of them by Christ himself to his disciples, he going afterward into the garden, and suffering upon the cross: which he could not have done, if he had given himself to his disciples before: & if they had eaten him before, especially he being than not glorified. Secondly, by the end of the supper, viz. the remembrance of Christ. Christ being present, what need of remembrance? Remembrance is of things absent. Thirdly, the continuance of Christ in heaven till the end of the world: Acts 3. 21. Fourthly, the nature of a Sacrament, requiring an external sign 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 spiritual meat, & drink the same spiritual drink that we do: 1. Cor. 10. 3. who could not carnally eat Christ's flesh, and drink his blood: he than not being made man. Sixtly, the fruit of eating Christ's flesh, & drinking his blood: viz. eternal life: joh. 6. 51. which cannot be said of all that receive that supper. Lastly, that as there is no alteration of the sign in baptism, so there is no cause of change in the signs of the supper of the Lord. The Popish Mass to be a propitiatory sacrifice for the quick and the dead, we lay on the ground (as David did great Goliath) by the sword of the spirit the word of God. Tit. 2. 14. Heb. 9 12. and 25. 1. Pet. 3. 18. All prayer to saints we overthrow by the same sword. First, because in the day of our trouble (when if ever we have need of other friends to solicit our cause to God, then especially we have need of them, such trouble testifying God to be displeased with us) because (I say) in the day of such trouble, we are commanded to call upon God: Psa. 50. 15. and upon no other. Secondly because from the beginning of the scriptures to the end, there is neither precept, nor example, nor any sentence to warrant invocation of saints. Thirdly, because this is derogatory and disgraceful to the only mediation of Christ before spoken of: yea, it is blasphemous against the same. Fourthly, because although it should be granted that the Saints departed do know our necessities, yet they know not our hearts, whether when we pray for ourselves, we pray in faith and truth, or no. All prayer for the dead we wound mortally by the same weapon, because the word teacheth us 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 labour, and have their reward with God in heaven: Reu. 14. 13. or else they die out of the Lord, and so they go to that rich man of whom the Gospel maketh mention, even to the devil and his angels, where they are tormented for ever, and from whence there is no more passage to heaven, then from heaven thither: Luk. 16. 26. And this twofold distinction of men dying either in Christ or out of Christ, either in the state of salvation to go presently to God in heaven, or in the state of damnation to be thrown immediately into hell, without any third sort either of men here, or of state and place after this life, we gather from our Saviour himself saving, Either make the tree good and his fruit good, or the tree evil and his fruit evil: Mat. 12. 33. So he maketh only two sorts of men here, all to be good or evil: therefore he excludeth any middle sort: and so consequently denieth also all middle state or place after this life distinct from heaven and hell. Secondly, we wound the former heresy of praying for the dead, by the form of prayer prescribed by our Saviour, wherein he teacheth us to pray only for them that may do the will of God upon earth, that have need of daily bread for this life, and that are in danger of tentation and other evil: all which things do belong only to the living in this world. Worshipping of images, or of God in images, we do likewise wound unto death by the same word: viz. by the second commandment, and by infinite other Scriptures in the old testament, and by some also in the ●ew● Acts 17 2● etc. 1. Cor. 6. 9 and 10. 7. 14 1. Pet 4. 3. 1 john 5 21 Reu 21. 8. and 22. 15. Secondly because we are forbidden the worship of the holy & glorious Angels: Revel. 19 10. and 22. 8. Much more therefore are we forbidden, the worship of dead and helpless images. Thirdly, because there should be some resemblance betwixt that that putteth us in mind of another thing, and the thing itself whereof it putteth us in mind. But there is not so much similitude betwixt God and images as there is (according to our common speech) betwixt an apple and an oyster. For both these are the good creatures of God: they are both meat for man: either of both are beyond the power of man to make. But there is no agreement at all betwixt God and idols or images: What fellowship hath righteousness with unrighteousness: and what communion hath light with darkness? etc. 2. Cor. 6. 14. etc. Images have mouths and speak not: eyes and see not: ears and hear not: hands and handle not, feet and walk not (as before we heard) Deut. 4. 28. Psal. 15. 5. etc. But God hath no eyes, and yet seethe all things; no ears, and yet heareth all things; no mouth, and yet speaketh unto us by his word; no hands, and yet doth, and ruleth all things: he hath no feet, and yet is every where. Last of all, for images to put us in mind of God is derogatory to the Sacraments; especially to the supper of the Lord, which Christ himself instituted chief in remembrance of him. That which I have said of some of the chief heresies of Popery, I might show of the rest: so likewise of other heresies. To deal in like manner with all, would be too large for this place. By these things but thus briefly written other may be understood. And thus we see what an excellent privilege the children of God have by the word of God, being such an armour of proof as we have heard it to be for defence of themselves against all sins, both of practice, and also of judgement. Yea, this privilege is the greater, because all the wicked and mere natural men being without this word, are therefore in a woeful state, altogether unarmed, naked, lying open to the enemy of their souls, yea, being indeed in his possession, as before we have often heard. For although the Apostle do describe other parts of the christian armour, yet none can have any of those other parts, except he have the word: The word is the most principal of all the rest: as being the means (as before hath been showed) of all the rest. Thus much for the second consideration of the word in this place: viz. as it is a special part of our spiritual armour to defend ourselves against the enemies of our salvation. CHAP. XX. Of the word as it is given for consolation and comfort of the children of God in their afflictions: and also of the Sacraments. THe third consideration of the word before mentioned yet remaining, is, as it is the speciallest consolation and comfort of the children of God in their afflictions. This I have reserved for this last place, because it ariseth from the two former. For if the word of God be so perfect (as before we heard) than it must needs be a word of comfort. If also it be such a special part of our christian armour for our defence (as before also we have seen it to be) than it cannot but minister likewise great comfort unto us. For where a man hath many and mighty enemies, there cannot but be great fear: where there is great fear, there cannot but be great heaviness also. Yea, what (almost) is fear but the heaviness of heart, from the expectation of some evil? So far therefore as the word doth arm us against our enemies, whom we have most cause to fear, so far it cannot but be a great comfort unto us. This that I speak of the comfort of the children of God by the word of God, David testifieth, Psal. 19 both saying that the statutes of the Lord are right and rejoice the heart: verse 8. and also adding, that they are sweeter than the honey and the honey comb: vers. 10. But we are there to observe, these commendations to be placed after some other attributes and effects, for which in the same Psalm he had before commended the word, viz. after the perfection of it, and the conversion of the soul thereby: after the faithfulness or sureness of it, and the giving wisdom unto the simple, etc. Thereby the Prophet giveth us to understand, that the word of God doth rejoice and comfort the heart only of those, whom first it hath inwardly converted or restored, & whom first it hath made wise unto salvation, etc. Therefore also he saith again, This is my comfort in my trouble, that thy promise (or thy word) doth quicken me: Psal. 119. 50. that whereas by nature I am dead in sins and trespasses, thy word hath awakened me, and restored me to life, and so given me much comfort: and again, This is my comfort, that I keep thy commandment, verse 56. and again, Except thy laws had been my delight (or my comfort) I had long sithence perished in mine afflictions: verse 92, Paul also doth not obscurely signify the word of God to be the word of comfort, when he saith, that whatsoever things are written afore time, are written for our learning, that we through patience and comfort of the scriptures might have hope: Rom. 15. 4. Do we not here plainly see true comfort to be called the comfort of the scriptures? Another Apostle also setteth down the word for one of the two immutable things, whereby we might have strong consolation, etc. Heb. 6. 18. But what shall I need to stand long upon this point? For (as afterward in the uses of this dignity of God's children we shall hear) this whole treatise is as well for comfort as for instruction. And how shall we know that God hath so loved us, as to make us his children, but by the word? How are we made the children of God, but by the word? How do we understand any thing else, either before or after in this treatise concerning the dignity of God's children, but by the word? Yea, and that all true comfort is to be had by the word, our Saviour seemeth to insinuate, because his disciples being in great fear partly by a great tempest upon the sea, partly and more specially because seeing him come towards them walking upon the sea, they imagined him to be a spirit, though our saviour by his bodily eyes seeing their trouble by the tempest, and by his divine nature understanding their imagination of him, could secretly by his said divine nature and power have taken all fear from them, and comforted them, yet he did rather comfort them by his word and speech, Note. saying unto them, Be of good comfort, it is I, be not afraid: Matth. 14. 27. Wherefore did he thus rather then otherwise, comfort them? Even the better to sanctify and commend the word for the word of comfort for ever, to his disciples, and to all other in any fear or heaviness, that so all might always seek comfort, at no other fountain then at the word of God. By the same means from time to time, hath the Lord comforted his children, Abraham, Isaac, jacob, David, Hezekiah, Paul and other in their afflictions, even by his word, and by speaking unto them. When john also wept much because no man was found worthy to open, to read, and to look on the book, which before he had seen in the right hand of him that sat upon the throne, etc. how was he comforted? Not inwardly only by God's spirit, but outwardly also by one of the elders speaking unto him, and saying Weep not, behold that Lion, which is of the tribe of juda, that root of David, hath obtained to open the book, and to open the seven seals thereof: Revel. 5. 5. Here is a double argument to prove the word of God to be the word of comfort. First, because john in his heaviness is comforted by the speech of one of the elders unto him. Secondly, in respect of the matter of the said speech. viz. that there was one found to open the book and the seven seals thereof. For thereby the holy ghost signifieth that without opening of the book before showed to john, there was nothing to have comforted him. Whatsoever benefits therefore, whatsoever friends, whatsoever outward delights, whatsoever learning or other thing men have, yet nothing will sound comfort them that are heavy hearted, or exercised with fears, but the word. The woman in the Gospel healed of her bloody issue (for healing whereof she had spent all that she had upon the physicians, and was nothing the better) doth sufficiently justify this. For when our Saviour having so healed her for nothing, even so perfectly healed her that she sensibly felt herself to be healed; when (I say) our Saviour having thus healed her, did but ask who had touched him, because he had felt virtue to go from him, she had no more comfort than before, but (for all the benefit Note. of health so miraculously wrought in her) she was possessed with great fear and trembling till she came to our Saviour, and till he spoke unto her saying Daughter be of good comfort, thy faith hath saved thee: Luk 8. 47. 48. So then the former benefit did not comfort her (though she had long desired it) yea, it seemeth she had more fear than before, but the word that our saviour spoke, was it that took away the fear, and which did comfort her. I might here also speak of Belshazar in what case he was: Dan. 5. having no comfort in the word: but of him, and other like more afterward. In the mean time, let us understand, that the word hath comforts of all sorts, and for all afflictions; of this life, and of the life to come; for body and for soul. Is any of God's children poor? he can comfort himself with the word, saying Fear the Lord ye his Saints: for no good thing wanteth to them that fear him etc. Psal. 34. 9 So with those manifold comforts, Mat. 6. 25. etc. Luk. 12. 32. etc. So also with the examples of jacob, Gen. 32. 10. of Elija, of the widow of Zarepta, and of the other widow of one of the sons of the Prophets before mentioned: and with God's mighty providence towards the Israelites in the wilderness, in feeding them with Manna, and quails: and in giving them water out of the rock. Is any child of God in disgrace, or in base condition? he can comfort himself with 1. Pet. 5. 5. and 6. and with the examples of joseph, David, Ester and Mordecai: whom the Lord raised up from the dust, and made to sit with Princes: yea, and some of them to be Princes. Is any of them in prison? He can comfort himself with the examples of joseph, jeremiah, Peter and Paul, who were not only in prison, but whom also the Lord most mightily delivered out of prison. Hath any many and great adversaries? He can consider, that If God be with him, he need not fear who is against him: Rom. 8. 29. and that The Lord is always at hand: Philip. 4. 6. And how the Lord delivered jacob from Esau, and from the Sechemites: and David from many mighty enemies. Is any sick and sick unto death? He can call to mind how Hezekiah being so, and told also by the word of God that he should die, was upon his prayer, miraculously restored to health, and had his life drawn out for fifteen years more: 2. Chron. 32. 24. etc. He can also remember, that David's soul was delivered from the grave: Psal. 103. 4. and that Epaphroditus being sick and near unto death, God had mercy on him: Phil. 2. 27. Hath any man lost all his goods in one day, yea children also, etc. He can comfort himself with Psal. 24. 1. and with the example of job: who having lost goods and children, did not only say, The Lord hath given and the Lord hath taken: Blessed be the name of the Lord: job. 1. 21. but who also had all, and more than all restored unto him at the last: job. 42. 10. Is any man heavy loaden with his sins? doth he fear the wrath of God and everlasting condemnation, and doth he not find or feel any comfort? yea doth he feel the terrors of death? Oh how may he comfort himself with the doctrine of God's mercy: Psal. 103. 9 etc. before handled: with the end of Christ's coming to heal them that are sick, not the whole; to call sinners, not the righteous to repentance: Mat. 9 12. 13. to seek and to save that which was lost: Luk. 19 10. that every one that believeth in him, might not perish, but have everlasting life? john 3. 6. with the words also of the Prophet, Ho, every one that thirsteth, etc. Isai. 5. 5. 1. with the words of our Saviour, Come unto me all ye that are weary and laden, and I will refresh you: Mat. 11. 28. And lastly with the examples of such as have found comfort in such an heavy condition, and against great and many sins: viz. of David, of Solomon, of Manasses, of Peter, of Mary Magdalen, of Zacheus, of Paul, and of divers other? Seeing then the word of God hath such excellent and such sweet comforts for every malady, for every affliction, for every heaviness; who can sufficiently express the dignity and prerogative of the children of God thereby? For they only can receive comfort by it. The children's bread doth not belong to whelps: Mat. 15. 26. Neither do the holy things of God belong to dogs: neither do such pearls become swine: Mat. 7. 6. All this hitherto said of the word is the more, both in respect of the writing thereof, and also of the preaching thereof. In both these respects (I say) the prerogative of the children of God by the word is the greater. For as touching the writing thereof, howsoever the Papists would persuade that it was written only by the voluntary accord of man, not by any express commandment of God 〈◊〉 and that therefore it were as well now if we had no word written at all, but that all were delivered unto us only by tradition: yet it is certain, both that God himself commanded the word from time to time to be written; and also that it was so written to very great purpose, and for very great use of the children of God. That the word was written by God's express commandment, many places do testify: jer. 30. 2. and 36. 2. Revel. 2. 1. etc. The special purposes of so writing the word of God, are two: First, that the Church might the less err touching the word: for if all should have been by tradition, men might have devised what they would, and pretended a tradition, & who almost could have controlled them? That therefore the Church might have a certain rule both of faith, & also of manners, against which no exception might be taken, it pleased God to command his word to be written, for the better examining of all other writings and preachings thereby. Secondly, it was so written, that all men might the better have the benefit thereof: as well privately to read, as publicly to hear the same preached. The rather, because sometimes by persecution; sometimes by sickness; sometimes by extremity of weather; sometimes by imprisonment; sometimes by some other means they be kept from the public ministry thereof. Touching the preaching of it, the Lord took order also in that behalf, for the better instruction of all by sound interpretation, and by wise application of it, according to persons, and times and places. For the preaching of the word is the right dividing thereof, as every one needeth the same, in respect of age, of sex, of calling, of state and condition any manner of way: 2. Tim. 2. 15. What a singular benefit is this, that all men, poor as well as rich, base as well as honourable, may have the word, and aught to have the word, as their several necessity requireth? And truly though a man know never so much, yea though a man be never so rich in faith and godliness, yet the preaching of the word is necessary: partly to increase his knowledge which is always imperfect: 1. Cor. 13. 9 and partly to help his memory in those things he knoweth: yea to strengthen the same, and as it were to stop the holes thereof for the time to come, that the things which they shall hear may not at any time run out: Heb. 2. 1. and partly to quicken him, both to obedience according to his knowledge: and also to make use of the word for his comfort, for his humbling, for his strengthening that he may not fall: for his raising if he shall fall, and many other ways. For alas, what is the best and most godly man that is, but drowsy and dull: needing both to be awakened daily, and also (with the spur (as it were) of the word) to be quickened: yea, what is the greatest measure of faith, of love, of zeal, of meekness, of patience, and of any piety in any man here upon the earth, but as a little fire (a coal or two) kindled under and in a great deal of greenewood, which will easily be quenched and go out, without continual puffing and blowing, for nourishing, maintaining, and increasing thereof? Neither is the word of God in this manner only a great benefit for the children of GOD in respect of the writing and preaching thereof, that so they may both hear it and read it, but also because they may at all times both confer thereof with other; and also privately meditate thereof by themselves: yea this conference and meditation must go with hearing and reading. Otherwise all hearing and reading will be to little purpose; yea whatsoever we learn by hearing and reading, it will quickly vanish and come to nothing. As the two disciples that were going to Emmaus, did talk and confer together of those things that had fallen out at jerusalem concerning Christ: Luk 24. 14. and as the men of Berea, did not content themselves with hearing, but conferred together of the things they had heard, and searched the Scriptures daily whether those things (viz. which they had heard) were so or no: Acts 17. 11. so may, and must, and will all the children of God do, touching the things they hear. The like is to be said of meditation. Therefore, as joshua is commanded to meditate in the law of God day and night: Josh. 1. 8. and as it is commended to be the continual exercise of the man that is blessed: Psal 1. 2. to teach that he is none of the blessed company, that doth not so meditate on the law: so it was practised by David himself, who proveth his exceeding love unto the word of God (even such as whereof he was in a manner sick, and the which he could not well express) by this argument saying: Oh how love I thy law! it is my meditation continually: Psal. 119. 97. This is such a work, as wherein the children of God may even in the night as they lie in their bed, when they have no light whereby they may read; in the way as they walk or ride; in their sickness, lameness, and in imprisonment, when all other comforts do fail them; yea, in their old age, and when their eyesight is either dim and weak, not able to endure reading, or none at all: and when they shall be deaf not hearing any thing; or at the least, not able to endure the speech of any: finally, when all other things will be loathsome unto them: Even then (I say) may the children of God exercise themselves to their great comfort, and to a sweet passing away of the time in meditation of the word. This is the more, because the wicked not having this privilege do either spend their time in eating, drinking, swilling, carding, dicing, dancing, chambering, wantonness, and in all vanity: or else they find all things more tedious unto them than they can bear. Above all things, great is the benefit of the word for the former uses, because it may be and must be locked up in the chest of our hearts: job. 22. 22. Pro. 2. 2. and 10. & 3. 3. 4. so that when we fall into the hands of thieves that rob us of all other things, yet that cannot be taken away from us: yea, though men take away our lives, yet the benefit of the word shall continue with us: For this is that good part that Mary did choose, which our Saviour saith, should not be taken away from her: Luk. 10. 42. This especially is proper to the children of God. Many of the wicked hear the word, read the word, confer of the word, & no doubt also but do oft meditate of the word (though sometimes rather for evil then for good, as all Papists & heretics do study the word, the more to maintain their heresies contrary to the word) but only the children of God do lay and lock it up in their hearts to their everlasting good. To conclude therefore this point; If it were one of the greatest preferments of the jews above the Gentiles before the coming of Christ, that the Lord gave them his word, his statutes, and his judgements: Psal. 147. 19 and that to them were committed the Oracles of God: Rom. 3. 2. viz. outwardly and concerning the letter to be kept by them, whereas no other nation had the like benefit: then how great is this privilege of the children of God above the wicked, that they only have the keeping of his word in the closerts and coffers of their hearts to their everlasting good? Thus much of the dignity of God's children by the word of God. It remaineth now to speak of the Sacraments, wherein I may and will be the shorter, because they are only seals for confirmation of the word: and either to strengthen our faith the more in the promises of God, or to quicken our obedience the more unto the commandments of God. For as touching baptism, it is instituted, first of all, the better to assure us of the forgiveness of our sins by the blood of Christ, by that visible element of water which therein is to be used. This Peter teacheth when he exhorteth them that by his sermon were pricked in their hearts, to be baptised in the name of jesus Christ for the remission of sins: Acts 2. 38. because as the water washeth away the filth of the body, so the blood of Christ cleanseth us from all our sins: Rom. 5. 9 Ephes. 1. 7. Coloss. 1. 20. 1 john 1. 7. Revel. 1. 5. Secondly, baptism was instituted as a Sacrament also of repentance and regeneration, because the blood of Christ doth not only wash us from the guilt of our sins, but also from the spot and blemish of them, as we have heard before. And therefore Peter saith, that we were elect (or select, viz. in our calling) unto sanctification of the spirit, through the obedience and sprinkling of the blood of Christ. 1. Pet. 1. 2. and again, that We were redeemed from our vain conversation received by tradition of our fathers, by the precious blood of Christ, etc. verse 18. 19 Another Apostle also saith that the blood of Christ shall purge our consciences from dead works to serve the living God: Heb. 9 14. Therefore (to apply these things unto baptism) the baptism of john is called the baptism of repentance: Acts 19, 4. and john never baptised but he preached repentance, Mat. 3. 8. Luk. 3. 8. Therefore also baptism is said to teach us to die unto sin, and to live unto righteousness: Rom. 3. 4. Gal. 3. 27. Col. 2. 12. In the same respect Paul saith, that Christ gave himself for the Church, that he might sanctify it, and cleanse it, by the washing of water through the word, Ephes. 5. 26. In which words the Apostle at least alludeth unto baptism, and again he seemeth to understand baptism by the washing of the new birth: Tit. 3. 5. The Apostle also to the Hebrews, seemeth to allude to baptism, when he saith, that we are purged in our hearts from an evil conscience, and washed in our bodies with pure water: Hebr. 10. 22. Finally, touching both the former ends of baptism, baptism is said to be the baptism of repentance, and forgiveness of sins, Mark. 1. 4. As baptism so serveth for confirmation of faith and instruction in godliness: so doth also the supper of the Lord. The bread that we eat, and the wine that we drink in a religious manner according to Christ's institution, doth teach us, that as the bread and wine are incorporated into our bodies, and made one with them: so Christ's his flesh and blood are spiritually incorporated into us, and we into Christ through faith, whereby it is said, (as we heard before) that Christ dwelleth in our hearts: Ephes. 3. 17. In which respect, the cup of blessing, which the Minister in the celebration of the Supper blesseth (that is, which he prayeth God to bless to that special and holy use) is said to be the communion of the blood of Christ: and that the bread which he so blesseth, is said to be the communion of the body of Christ: 1. Cor. 10. 16. And indeed the Supper of the Lord by the visible elements and the visible actions therein commanded by Christ himself, putting us better in remembrance of all that Christ hath done for us, and better showing his death till he come, 1. Cor. 11. 24. 25. 26. then bare preaching would do (for so our eyes do see, our hands do handle, our tongues do taste, and our stomaches by the virtue of the bread and wine do feel that which in the word preached our ears do hear) it cannot but be a marvelous and most comfortable confirmation of our faith, both for everlasting salvation in the world to come, and also for all things necessary for this life in this present world. For how can we doubt of salvation, which Christ jesus hath so dearly purchased for us? and the price whereof we see in so lively manner represented unto us by the bread and the wine: by the breaking of the one, and the pouring out of the other? would he give so much for us, and then leave us in the suds or in danger? Yea, do not the bread and the wine, with the eating of the one, and drinking of the other teach us, that Christ's flesh and blood are meat indeed and drink indeed, to preserve us to that eternal life, which he by his death hath purchased for us? joh. 6. 51. 52. 53. 54. 55. 56. Hath Christ paid so dearly for us, and doth he feed us so daintily, and with such costly diet (better than Angels food) and will he lose us, and suffer us to perish, and to be taken out of his hands? yea, sith we, that eat his flesh, and drink his blood spiritually (not only in the word, but also in the Sacrament) do dwell in Christ, and have Christ dwelling in us (as Christ himself in the place before alleged doth testify) will he dispossess himself of his habitation? or having all power in heaven, in earth, and every where else in his hands, can he violently by any other power be thrust out of his house and home? yea, sith (as we have heard) the supper of the Lord doth plainly teach us that we are flesh of his flesh, etc. can we perish, and he not also perish? Touching things necessary for this life, whiles we live in this world, the supper of the Lord by putting us in such remembrance of Christ himself, doth also most comfortably assure us of them. For he that spared not his own son but gave him for us all, how shall he not with him give us all other things also? Rom. 8. 32. And he that spared not his own life, and his own soul, but gave them for us, and daily doth give them unto us by faith, how shall he not (being made the heir of all things: Heb. 1. 2. and having all things in his power and at his disposition) how shall he not (I say) with himself give us all things also? yea, this phrase, how shall he not, noteth it to be impossible not to give us all things. All things (I say) not only for the life to come, but also for this. For the general, all things, comprehendeth both the particular sorts of things. And if we may assure ourselves the more of all things for the life to come, how can we doubt of any thing for this life? Fear not little flock (saith our Saviour speaking in this very argument) for it is your father's pleasure to give you a kingdom: Luk. 12. 32. Is it our father's pleasure for jesus Christ's sake to give us a kingdom, and shall he stick at giving us the trifles of this life? The supper of the Lord therefore assuring us, that the Father hath given us Christ, and that by Christ, and with Christ, and for Christ's sake he will give us a kingdom, doth likewise much more assure us, that he will give us all other things, which in respect of Christ himself, and of that kingdom, are but trifles. As the supper of the Lord doth thus make for confirmation of our faith, so doth it also for our instruction in godliness: and for our provocation to the love of him that hath so loved us. For did he so love us altogether void of goodness, and therefore unworthy to be loved, and shall not we much more love him, that is free from all evil, the fountain of all goodness, and most worthy of our love? Verily though he had never so loved us, yet he was and is worthy of our love, because of his perfect, and infinite goodness. How much more than is he worthy of our love that hath so loved us, and that in such exceeding manner, that as David speaketh of the love of jonathan, Thy love to me was wonderful, passing the love of women: 2. Sam. 1. 26. so every child of God may much more say of the love of Christ, Thy love to me was wonderful, passing the love of women: yea of any mother towards her child, or of any woman towards her husband: yea of any Virgin (or new married young woman) towards the husband of her youth. So likewise the supper of the Lord doth serve to provoke us to the love one of another. First by representing so unto us the love of Christ, as we have heard. Secondly by teaching us that we are all of the same family; yea members of the same body by sitting at the same table: by eating all of the same bread, and drinking all of the same wine. For hath Christ so high and excellent, and so far above us, so loved us his servants, and shall not we love one another? Hath he so loved us, that never deserved any love at his hands, and who never can be any ways beneficial unto him? and shall not we much more love one another, that either are beholding one to another, or that may be beneficial one towards another, if not any other way, yet at least by praying one for another? Shall we also by sitting, by eating, and drinking together, in one house, even in the house of the Lord, and at one table, even at the Table of the Lord, testify ourselves to be servants to the same Lord, children of the same Father, and members of the same body: and shall we not provoke one another thereby, to the mutual love one of another? I might apply to this purpose the exhortation of the Apostle in that behalf: Ephes. 5. 1. 2. and 1. Ioh 4 11. and other the like: But in a case so plain, such labour may well be spared. Let us only remember, that here by love towards God and men, we must not only understand the affection of love, but all such duties and works of love, as whereby we may the better declare our love to God, to Christ jesus, and one to another: and so show ourselves the more thankful for his unspeakable and incomprehensible love towards us: Heb. 6. 10. and 10. 24. To conclude therefore this point, and this Chapter, by these things thus written of the two Sacraments, who seethe not the great prerogative of all the children of God? If a man be weak and sick, not able to go without a staff, and yet having no staff to go with, doth not he a great pleasure unto him, that shall give him a staff the better to stay him in his walking? Is it not especially both a great help, and also a great grace if a Prince shall give a staff to some poor man that is sick and weak? yea, not only one staff, but two for each hand (as it were) one? and both (according to the magnificence of a Prince) of beaten gold? All the children of God are sick: they are weak: they cannot walk without staves: they are so poor that they have not a staff of their own: neither can they buy one, neither can they make one. Christ jesus therefore the Prince of Princes of his Princely grace and magnificence, hath given two, for each hand one, both of beaten gold: yea, much more precious than the finest gold: for such as the word is, such are the Sacraments. These two golden staves (more precious than gold) hath Christ jesus given to the children of God: first the one, and then as they grow better able to guide two, another, to walk with in this slippery, and stumbling world: the better to stay and support them. Great therefore, and very great is the dignity of the children of God by the two Sacraments: as it were by two most precious staves given unto them by jesus Christ the Lord of heaven and earth. Thus much of the word, and also of the Sacraments. CHAP. XXI. Of the prerogative of God's children by their liberty and free access to the throne of God's grace to ask any thing, every one for himself, and also for other: with much assurance of obtaining that which they ask. THe next benefit of the children of God by their communion with Christ jesus, seemeth to be, that thereby they have boldness and liberty to come freely without any interruption, let, or disturbance, to the throne of God's grace, there without doubting, even confidently, and in full assurance of speeding, to ask what they will. This the Apostle expressly testifieth saying, In whom (that is in Christ) we have boldness, and entrance with confidence (or full assurance) by faith in him. Eph. 3. 12. To this another Apostle exhorteth, Let us draw near with a true heart, in assurance of faith: Heb. 10. 22. This assurance our Saviour himself also maketh unto us, saying: Ask and ye shall have: seek and ye shall find: knock and it shall be opened unto you: Matth. 7. 7. Yea he addeth, that If we that are evil can give good things to our children, when they ask us, much more shall our heavenly father give good things to us that ask them: verse 11. so he maketh God much more ready to give any good thing to his children by grace, ask the same, than any earthly father is to give his children by nature that which they do ask. Why? Because God our heavenly Father is good, yea, infinite in all goodness: but all earthly fathers are evil; even full of evil: yea, it is to be observed, that where Matthew saith, Much more shall your heavenly Father give good things: for good things Note. Luke saith, the holy ghost: Luk. 11. 13. both to teach us what we are specially to ask, viz. the holy ghost: and also to assure us, that the better and greater things we do ask (the same being good in themselves and good for us) the more we may make our reckoning of them, and the sooner we shall receive them. The like assurance (even of all such good things) we have made us also by our Saviour in divers other places, as in Mat. 21. 22. joh. 14. 13. 14. & 15. 17 In the which last place our Saviour plainly teacheth, that our assurance of speeding in all our lawful requests, is by our communion with him. For If ye abide in me (saith he) and my words abide in you (note here how we may know ourselves to abide in Christ, viz. by the abiding of his words in us) ask what ye will, and it shall be done unto you. Can we have greater promises? Can we have better assurance? Verily we can have no greater promise than the promise of the greatest; and that of whatsoever we shall ask: yet have we better assurance. For Christ hath not only promised whatsoever we shall ask, but he hath also purchased for us whatsoever he hath promised, and that at the same price, whereby he hath purchased the favour of his Father for us. Yea, himself (I mean Christ) hath prayed for all things for us: especially for all things belonging to the life to come: joh. 17. 9 etc. yea, he doth sit for ever at the right hand of God his father, and there maketh continual and daily intercession (by virtue of his former righteousness) for the performance of all things before promised: Rom. 8. 34. and whatsoever he asketh at any time, or hath asked, therein he is heard by his Father: for so he saith to his father, I know thou hearest me always: joh. 11. 42. So also Martha had confessed before in the same Chapter, I know that whatsoever thou askest of God, God will give it thee: verse 22. Both which testimonies are to be understood of those things that Christ asked for other: not of any thing for himself. This is an unspeakable prerogative. If we had the like preferment, and the like liberty with the like assurance with some great and mighty monarch of the earth, were it not a great honour? How much more honourable than is this, to have this boldness and assurance with God himself? This is the more, because we need not fear being troublesome in coming too often to God: For the oftener we come in faith and with reverence, the more welcome and acceptable we shall be unto him. For he hath not only bid us to come, but to come again and again: yea, to continue in prayer: Coloss. 4. 2. 1. Thess. 5. 17. Every benefit also obtained, is a pledge, and an encouragement for the ask of another. If we be not weary of ask, God will never be weary of giving. Yea, by Christ jesus, and by our adoption in him to be the children of God, we have assurance, not only of the things we ask, but also of other things: even exceeding abundantly above all we ask, or think: Ephes. 3. 20. according to Gods own promise, to all the seed of the blessed of the Lord, and to their buds with them: that before they should call he would answer: and whiles they should speak he would hear: Isai. 65. 23. 24. Solomon asked but wisdom: but God gave him not only a wise and an understanding heart, above all that ever had been before him, or should be after him: but he also gave him that which he had not asked, both riches and honour, so that among the Kings, there was none like unto him all his days: 1. Kings 3. 9 etc. The poor man in the Gospel, asked only the throwing of the devil out of his child: but Christ did not only throw him out, but forbidden him to enter any more into him: Mark. 9 25. God gave us all that we have at the first, before we asked any thing: and so he giveth daily more than we ask. For (alas) how poor, naked, and miserable should we be, if God should give us no more than we do ask? yea, the truth is, that the gift of an heart unto us, for the ask of any thing as we should ask it, is more, than all (almost) that we do ask. Yea, it is a good assurance unto us of any thing that we do ask. For an heart so to ask is the work of the spirit: and the groans of such an heart are called the groans, or the sighs, and requests of the spirit: Rom. 8. 26. 27. Can God reject the groans, the sighs, and requests of his own Spirit? Neither have we boldness only to ask, and assurance to speed when we ask by those things before spoken, but also by the mighty and glorious success that the prayers of God's children have always had with God. For certainly a poor man that is the child of God, by his prayer of faith may do more with God, than the greatest monarch in all the world that is none of Gods regenerate children, can do with all his wealth, or with all the power he can make. So mighty were the prayers of jacob, that it is said that he wrestled with God, and would not leave wrestling till God had blessed him: and that blessing of God was the change of his name jaacob into Israel, with this gracious answer, Because thou hast had power with God, thou shalt also prevail with men: Gen. 32. 24. etc. And that this was to be understood of jacob in respect of his prayers, it is the more manifest, because that history of his wrestling and having power with God, as also of the gracious answer of God to his request of a blessing, viz. that because he had had such power with God, he should also prevail with men; because (I say) all this history is set down immediately upon the earnest prayer that in the same Chapter verse 9 he had made to God to be delivered from his brother Esau. And indeed as he had prayed to be delivered from Esau, and as God upon that prayer had promised that he should prevail with men: so although Esau came out against him like a lion with a great band of men, yet the Lord made such a change of his heart, that at their meeting jaacob found him as calm, and as meek as a lamb, as we see in Chap. 33. So mighty were the prayers of Moses, and such power had he with God by his prayers, that so long as he held up his hands (viz. in praying) Israel prevailed against the Amalekites; but when he let his hand down (that is, when through weakness of body he could not continue the holding them up in prayer) than Amaleck prevailed: Ezod. 17. 11 So his prayers were of greater force, than all the host of Israel beside. So mighty were the prayers of the said Moses afterward, and such power had they with God, when he prayed for the Israelites having greatly provoked God's wrath by making them a golden calf, that the Lord both (as it were) entreated him to let him alone, that his wrath might wax hot against them, and also promised, that if he would so let him alone (that is, if he would hold his peace, and not solicit God with his prayers for the Israelites) he would make of him a mighty people, Exod. 32. 10. etc. insinuating notwithstanding thereby, that if he would for all that hold on in praying for them, and would not be hired by the former great promise to hold his peace, than he could not proceed in his wrath against them as they had deserved, but must needs yield to Moses entreating mercy for them. What can be more powerful, then to overcome, and (as it were) to withhold him that is of all power, from doing of that which otherwise he would have done? So mighty were the prayers of joshua, and so did he prevail with God by them, that (after an imperious and commanding manner) they made the Sun and the Moon (whose course is swifter than the weavers shettle, or then the flight of the swallow, or of the arrow) to stand still in the firmament, till he and the rest of the Israelites had avenged themselves of their enemies: Josh. 10. 12. 13. So the very celestial bodies are (as it were) at the command of the prayers of God's children. So mighty were the prayers of Elijah, that he praying earnestly that it might not rain, it reigned not on the earth (at least in that country) for three years and six months: and that praying again for rain, the heavens gave rain, and the earth gave forth her increase: james 5. 17. 18. out of 1. King. 17. 1. and 18. 42. etc. So the children of God by their prayers can make the clouds to forbear rain, or to give rain, as shall make most to God's glory. So mighty were the prayers of Elisha, and such power had he with God by them, that they obtained of God a son for the Shunamite that was barren, and recovered life again for him when he was dead: 2. King 4 16. and 35. and that also after that praying the Lord to smite the army of the Aramites with blindness, they were smitten with such blindness, that albeit they could see other things, yet they could not see (to discern) their way, but (as men stone-blind) were led by Elisha, till they were brought into the midst of Samaria, and were there in the hands of their enemies: 2. Kings 6. 18. etc. So mighty were the prayers of Hezekiah, and such power had they with God, that whereas he was sick unto the death (that is, so sick that he was unrecoverable either by strength of his own nature, or by the art and skill of any Physician) and God also by his Prophet had told him he should die, and had therefore also willed him to put his house in order (that is, to make his last will and Testament) because he should die and not live, yet the Lord revoked that his own word, and contrary (in some sort) thereunto, as also above the strength of nature, and the art of man, did restore him to health and added fifteen years unto his life: 2. Kings 20. 2. 3. etc. So mighty were the prayers of Ester, Mordecai, and the rest of the jews, and such power had they with God by their prayers, that the Lord turned the wrath of Ahashuerosh from them against Haman and other their enemies: albeit Haman had before that so far prevailed with Ahashuerosh, that he had written his letters, and sealed them with his ring, and sent them by his Posts into all provinces, for the destruction of the said Mordecai and all the rest of the jews, young and old: Ester 3. 12. compared with 4. 16. and 17. and 7. 5. and 8. 1. etc. So the prayers of God's children have had power with God, for children for them that are barren: for life for them that are dead: for blindness upon them that see: for health for them that are sick, even unto death, and past all hope: and for the changing of the hearts of men, from extreme wrath to exceeding love and favour. So mighty were the prayers of the Church for Peter by Herod committed to prison, and such power had they with God, that the Angel of the Lord came, with great power and glory into the prison, and broke off Peter's chains, opened the prison doors, brought him out and made the iron gate open of it own accord, etc. Acts 12. 7. So the prayers of God's children are stronger than any iron. So mighty were the prayers of Paul and Silas in prison, that at midnight suddenly there was a great earthquake, so that the foundation of the prison was shaken, and by and by all the doors opened, and every man's bonds were loosed, etc. Act. 16. 25. 26. So though the earth be set upon her foundation that it shall never move (viz. wholly out of her place) Psal. 10 4. 5. yet we see it to have been shaken by the prayers of God's children. Neither are the prayers of God's children so effectual for other only of their own sort, but also sometime for the wicked & reprobate. How did the Lord hear Abraham for Abimelech king of Gerar? Gen. 20. 7. Moses praying often for Pharaoh? and the Prophet praying for the restoring of the withered hand of jeroboam? 1. Kings 13. 6. Do not all these mighty effects of prayer (besides many other the like both old and new) plainly testify in what grace and favour the children of God are with God? Verily they do: for all the prayers before mentioned (whereof we have heard those mighty effects) were not the prayers of any wicked men, but only of the children of God. For indeed none can pray, so by prayer to have power with God, but only God's children. For how shall they call on him in whom they have not believed: Rom. 10. 14. This question, how shall they, etc. noteth it an impossible thing for them that have not faith to call upon God. But such are all the wicked, (as before we have heard) therefore none of the wicked can call upon God. Therefore all the commandments of God for prayer, are only to the children of God, and to such as are godly. When the Prophet had set down the commandment of God for calling upon God in the day of trouble, with promise of deliverance, etc. Psal. 50. 15. presently by way of opposition he addeth, But unto the wicked God said, What hast thou to do to declare mine ordinances, and to take my covenants in thy mouth, etc. verse 16. He teacheth hereby, first that the former commandment for calling upon God in the day of trouble, was given only Note. to the godly, because by way of opposition, God immediately speaketh otherwise to the wicked: Secondly, that if the wicked for all that will pray, yet the Lord is so far from approving them in such prayers, that he reproveth them rather for using that his ordinance not belonging unto them, and for taking his covenant in their mouth, without which all prayers are without grace, without good success. So the Lord by the Prophet Isaiah also reproveth the jews and all their sacrifices, with their observation of new moons, and appointed feasts, and with their prayers (all which notwithstanding he had commanded his people) the Lord (I say) reproveth all those things in the jews for their wickedness, and saith, Who required this at your hands to tread in my courts? Isaiah 1. 12. and therefore afterward he biddeth them (if they will have their such service accepted of him) to wash and make clean themselves, to take away the evil of their works from before his eyes: to cease to do evil: to learn to do well: to seek judgement, etc. vers. 16. 17. So by the Prophet jeremiah he saith to the jews of that time: Will ye steal, murder, and swear falsely and burn incense unto Baal, etc. and come and stand before me in this house, whereupon my name is called, etc. jere. 7. 9 & c? Doth not the Lord thereby teach us, that the wicked should not without repentance so much as once enter into the house of prayer? In the seventh of Matthew, and words of our Saviour before alleged, If ye that are evil can give good things to your children that ask them, how much more shall your father in heaven give good things to them that ask them: and in the preface to the form of prayer prescribed by our Saviour; Our father which art in heaven, Mat. 6. 9 doth not our Saviour teach us, that prayer belongeth only to the children of God, that may call God their father? doth not the Apostle likewise teach the same, when he saith that We have received the Spirit of adoption, whereby we cry Abba father? Rom. 8 15. We may also observe that the Apostles do seldom command Note. prayer but in the latter end of their Epistles, after they have taught God to be the Father of them to whom they writ, and them to behave themselves like children towards God, as Rom 15. 30. Ephes. 6. 18. Colos. 4. 2. 1. Thess. 5. 17. 2. Thess. 3. 1. Heb. 13. 18. So also the Prophets do seldom exhort to prayer, but after their exhortations to repentance, and to the honouring of God as a father: Hose 14. 2. joel 2. 13. and 17. At the least the Prophets and Apostles do join seeking of God whiles he is near, and calling upon him whiles he may be found, with exhortations for the wicked to forsake his ways and the unrighteous his own imaginations, and to return to the Lord, etc. Isa. 55. 6. 7. and drawing near to God with hearts sprinkled from an evil conscience, and bodies washed with pure water, etc. Heb. 10. 22. and with cleansing of hands, and purging of hearts, james 4. 8. So it is also said, Let every one that calleth on the name of Christ depart from iniquity, 2. Tim. 2. 19 As all commandments for praying do thus belong only to the children of God, so all commendations of prayer are only of the prayers of faith, and of the righteous, james 5. 15. and 16. and of the Saints, Reu. 5. 8. Therefore also the blind man whose eyes Christ had opened, saith of the prayers both of sinners, and also of the worshippers of God, We know that God heareth not sinners, but if any man be a worshipper of God, and do his will, him heareth he: joh. 9 31. The Prophet saith, If I regard wickedness in my heart, the Lord will not hear me: Psal. 66. 18. Solomon saith, The sacrifice of the wicked is abomination to the Lord: but the prayer of the righteous is acceptable unto him: Prou. 15. 8. And again, The Lord is far off from the wicked: but he heareth the prayer of the righteous: vers. 29. And again, He that turneth away his ear from hearing the Law, even his prayer shall be abominable: Pro. 28. 9 As I have showed by divers examples before how acceptable the prayers of God's children are unto him: so I might by divers examples show how the Lord hath rejected the prayers of the wicked from time to time: not only of the jews, as before we heard at Isaiahs' first prophesying, and in the days of jeremiah, but also afterward, as appeareth, Isa. 58. 3. etc. and 59 1. and jer. 14. 12. Eze. 14. 1. etc. and 20. 3. etc. and of the Israelites long before, judg. 10. 10. etc. That sometimes God hath heard the prayers of some wicked men, it is either because some of his children have joined in such prayers, or because the things granted by the Lord have as much concerned some of his children, as them that have made such prayers: or that by hearing so the wicked, he may either break their hearts, or make them the more inexcusable. Furthermore, let us understand concerning prayer, that thereby the children of God have not only a privilege, in that they may come themselves to make their own prayers unto God: but also in that they are likewise partaker of the prayers of one another. Every child of God through the world, is partaker of all the common prayers of all the children of God living upon the earth wheresoever dispersed. No man at any time in faith and truth prayeth according to the form of prayer prescribed by our Saviour, but that therein he commendeth unto God, all the members of Christ living upon the earth: and that may as well as any other, call God their Father which is in heaven. They that are dead (as before we have heard) have no need of the prayers of the living; neither any benefit by such prayers: yet the living have very great need of the prayers one of another; and have also great benefit by such prayers: Especially such as are specially and particularly by name so commended to God by other, have the more special benefit by such remembrance. Yea not only have the meanest of God's children much benefit by the prayers of them that are of the greatest faith, zeal, and godliness: but they that have the greatest measure of faith, zeal, and godliness have help also and benefit, by the prayers of the meanest and weakest. Therefore as all the Israelites fearing death both for their own sins, and also for their ask a King, did earnestly entreat Samuel to pray for them, lest (according to their fear) they died 1. Sam 12. 19 So Paul himself doth often very instantly crave the prayers of all those to whom he did write, of poor and rich, of great and small that did believe: as Rom. 15. 30. Ephes 6. 18. etc. and in other places before alleged. Yea, he hoped for great comfort by their such prayers: Philip. 1. 19 Philem. 22. If it be a great benefit to have a good friend for furtherance of our suits to mortal Princes, is it not much more for every child of God to have all the rest of God's children on earth (special favourites with God) to be furtherances of their suits unto him? Verily though a man despair of his own prayers, yet might he have exceeding comfort in the prayers of all the rest of God's children. This shall suffice to have spoken of the prerogative of God's children, both by their liberty and boldness for making their own prayers to God: and also by that, that other, yea all other of God's children do remember them: even every one another, so often as they pray to God themselves. CHAP. XXII. Of the communicating of many titles of Christ to the children of God. TO proceed yet further into the benefits which the children of God have by their communion with Christ, such is their prerogative thereby, that as they are called the children of God by grace, as Christ himself is by nature, the son and the only son of God: so likewise they have many other of his names and titles communicated unto them in holy Scripture. For first of all, this name Christ, is attributed to the whole body of the Church, whereof every true child of God is a member: 1. Cor. 12. 12. And therefore Christ doth profess that whatsoever (good or evil) is done unto any that are engrafted into him is done unto himself: Matthew 25. 40. and 45. Acts 9 4. In which respects as such are called by the name of Christians Acts 11. ●6. so they may also every one of them be called, petty Christ's, or little Christ's: because as the word Christ signifieth nothing else but anointed, and as Christ is said to be anointed with the oil of gladness above his fellows: Psal. 45. 7. so it is said of every one of us that are his members, that the anointing which we have received of him dwelleth in us: and that we need not that any man teach us, but as the same anointing teacheth us all things: 1. joh. 2. 27. And as the precious ointment poured upon the head of Aaron, ran down upon his beard; and so also upon other his inferior parts: Psal. 133. 2. so the precious ointment of God's spirit powered upon Christ jesus our head, hath so descended upon us his members, that of his fullness we have all received grace upon grace: joh. 1. 16. Neither is this name only, Christ, thus communicated to the children of God, but also the name jesus touching the signification thereof. For what doth it signify but a Saviour? So the Angel himself interpreteth it, Thou shalt (saith he to Mary) call his name jesus, for he shall save his people from their sins: Mat. 1. 21. Now it is not only said to Timothy (and in him to all ministers of the word) that by taking heed to himself and to learning, and by continuing therein, he should save himself and other: 1. Tim. 4. 16. but it is also said of all other the children of God, that by prayer, instruction, admonition, etc. shall convert a sinner from going astray out of the way, that they shall save a soul from death, and shall hide a multitude of sins: james 5. 20. So likewise Jude writing to all sorts, not only Ministers but other, exhorteth them to have compassion on some, in putting difference, and to save other with fear, pulling them out of the fire, etc. jude. 22. 23. Doth not the Apostle by these words insinuate that they that shall so save other (though it be with fear) may in that respect be called a jesus or a Saviour instrumentally? The name joshua in signification is all one with jesus, and therefore joshua is called jesus: Acts 7. 45. because by saving the Israelites from their bodily enemies, he was a type of Christ jesus that should save his people from their spiritual enemies. If therefore joshua were so called in that typical respect: why may not they be so called, that are the instruments of Christ jesus, to save men from their sins, and so consequently from everlasting damnation? Again, as Christ is called the first fruits of the dead: 1. Cor. 15. 20. and as in a typical respect of Christ, all the first borne of clean living creatures, & all the first fruits of other things, were in the law, and by the law dedicated and consecrated unto God: so the jews in former times in respect of Gods special covenant with them: jer. 2. 3. and much more now all whom God of his own will hath begotten again with the word of truth, are called by the name of the first fruits of God: james 1. 8. Reu. 14. 4. As Christ is called a King and a Priest: so likewise it is said, that he hath made us unto God Kings and Priests: Reu. 1. 6. and 5. 10. wherewith the Apostle Peter accordeth, saying, that we are a royal Priesthood: 1. Pet. 2. 9 which is all one with that which the Lord saith by Moses of the Israelites (in that respect wherein before we heard the jews to be called the Lords first fruits) that if they would indeed hear his voice, and keep his Covenant, etc. then they should be his chief treasure, and a kingdom of Priests, etc. Exod. 19 6. And indeed (touching these two attributes) how can we but be Kings and Priests, being incorporated into him, and made one with him, to whom most properly and principally the said two attributes do belong? More particularly (to begin first with the last) we are Priests, first in offering up our bodies (that is, our whole selves) a living sacrifice unto God, holy and acceptable, etc. Rom. 12. 1. and that first by crucifying the old man, and letting out the blood of our sins (which is the life of our said old man) and then by seasoning ourselves with the gracious word of God, as some sacrifices were seasoned with salt, Leuit. 2. 13. and as the Apostle requireth our speech to be seasoned, Colos 4. 6. Secondly, we are called Priests for our offering up to God the calves of our lips, Hos. 14. 3. and the spiritual sacrifices, 1. Pet. 2. 5. both of Prayers, Psal. 141. 2. and of Praises, Psalm. 50. 14. and 23. as also of doing good and distributing, Heb. 13. 16. and of other duties of righteousness, Psal. 4. 5. Thirdly, we are called Priests, not only in respect of the former sacrifices, but also because if need require, we must be ready to give our lives for God's glory, and for the strengthening of the faith of other, which is that which the Apostle meaneth by being offered up upon the sacrifice and service of the faith of Gods elect: Phil. 2. 17. According to which phrase also the Apostle saith again, that he was ready to be offered, 2. Tim. 4. 6. whereby he meaneth the violent death that afterward he was to suffer for the credit of his doctrine, and the better sealing up the truth thereof in the consciences of those that had either heard his preaching or read his writings. So to die for the truth, is a sacrifice, not propitiatory and meritorious (as the Papists blasphemously teach) but partly eucharistical and of thanksgiving, and partly for the confirming and strengthening of other in that truth which they see other to be ready to seal with their blood, and much more to esteem the same then they do their own lives. Fourthly we are said by Christ to be made Priests, because as the Priest's duty of the law was not only to offer sacrifice, but also to teach the people the difference between the holy and profane, etc. Ezek. 44. 23. in which respect it is also said that the Priests lips should preserve knowledge, and that the people should seek the law out of his mouth: Malac. 2. 7. so all the children of God are (in these days especially of the Gospel: joel 2. 28.) to abound more and more in knowledge and in all judgement, that they may be able to discern things that differ: Phil. 1. 9 10. and to have the word of Christ dwelling more plentifully in them in all wisdom: Coloss. 3. 16. and so also the better not only to try all things: 1. Thess. 5. 21. even the spirits whether they be of God or no: 1. joh. 4. 1. but also to exhort one another daily while it is called to day, lest any (by neglect of this duty) be hardened through the deceitfulness of sin: Heb. 3. 13. and 10. 25. Coloss. 3. 16. 1. Thes. 5. 11. Jude 20. And in this respect also, as Christ is called a Prophet, so for that mutual duty of teaching, admonishing, exhorting, and edifying one another (in the places last before alleged, commended to all the children of God) they may all not unfitly be called by the name of Prophets. Especially because, as notwithstanding teaching belonged (as we have heard) to the Priests, yet Prophets were extraordinarily for the most part raised up, when the priests began to neglect their duty in that behalf: so in these days the ordinary ministers too much neglecting their duty of public teaching, the Lord will have all men the more diligent in the private performance of those duties before mentioned, and for that respect (in some sort) to perform the duty of ancient prophets. Notwithstanding even this prophetical duty I comprehend under the priesthood of God's children, as some learned of late times have also comprehended the prophetical office of Christ, under his priesthood, as a part thereof. To return therefore unto, or to dwell a little longer in the Priesthood which the children of God have by the priesthood of Christ, the same is the more to be considered, because of the generality thereof. In the time of the law, the priesthood of the law was restrained. First to one sex, viz. only to the males. Secondly to one age at which it should begin, and at which it should end touching the necessary execution of their office, at least, of one part thereof for the offering of sacrifices. Thirdly to one tribe, the tribe of Levi. Fourthly to one family: the family of Kohath the son of Levi. Fiftly to one house of that family, to the posterity of Amran the son of Kohath: Exod. 6. 18. and 20. Sixtly, to one of the sons of Amran: to Aaron and to his posterity for ever: Exod. 28. 1. Levit. 8. 1. Numb. 3. 10. and 18. 7. Seventhly, touching some special offices of the priesthood, to one only place, to certainetimes: yea, for the high priest to enter into the most holy place at one time only of the year: Heb 9 7. and for other to perform their duties by course: Luk. 1. 8. Eightly, that priesthood had an end at the coming of Christ in Christ himself. Thus we see within what limits the priesthood of the law was ranged, and restrained. But this priesthood whereof now we speak, is common to all the children of God, of all sexes, ages, and times: yea, it was in the time of the law, though made more manifest in the time of the Gospel. It may be performed in all places: and at all times: not only with company, but by every one alone: yea it shall continue to the end of the world: yea as touching the offering of the sacrifice of praise, it shall continue for ever, after the general resurrection, in the heavens themselves. Moreover the former priesthood of the law was both distinguished and also separated from the civil magistracy: so that the King might not be Priest, neither execute the Priest's office. Therefore it is said that the heart of Vzziah was lift up within him, when he entered into the temple of the Lord, to burn incense upon the altar of incense. And that Azariah the Priest withstood him, and told him that it pertained not unto him to burn incense to the Lord, but to the Priests the sons of Aaron: and that therefore the Lord immediately smote him with leprosy, etc. 2. Chron. 26. 16. etc. Neither also might the Priest take upon him the office of the king, or of any civil magistrate (except it were extraordinarily: 1. Sam. 4. 8.) because as those things that God had coupled, no man might put a sunder: Mat. 19 6. so those things that God had separated, no man might join together. Yea, the rest of the Levites, that had the charge of the tabernacle and of things pertaining thereunto, might not meddle with the works of the priesthood: Num. 18. 3. except only extraordinarily, and in the case of necessity, when there were no priests enough sanctified for the works of the Priesthood: 2. Chron. 29. 34. But touching this priesthood now spoken of, kings may and must execute the office thereof as well as subjects: yea Kings and Queens with all their royal posterity, are and must be Priests in this manner. If they should disdain this name, they must also renounce the title of the children of God, which is greater than the title of earthly King or Queen, etc. Thus we see the excellency of the priesthood of all the sons and daughters of God by Christ jesus. Honourable was the priesthood of the law, yea so honourable that jehoshebeth daughter of king jehoram, grand child of jehoshaphat, sister of king Ahaziah, and aunt of king joash, was wife to jehoiada the Priest: 2. Chron. 22. 11. So honourable also, that Vzziah king of judah not contented with his kingly state (as we have heard) did aspire to the priestly dignity. Would kings have married their daughters to Priests? Would kings have been ambitious for the priestly dignity, if they had not thought very honourably of that calling? How honourable then is the priesthood of the children of God by jesus Christ? As the children of God have Christ's name of Priest communicated unto them, and are by Christ made Priests unto God: so are they kings likewise unto God: and that even because they are sons or children of God. For as sometimes all the sons of some Emperors (which have had their Empires by inheritance, not by election) are borne kings, or at least have been left kings by their Fathers, or have had such dukedoms as have had kingly power, and kingly dignities (the title only of kings excepted) and as in some countries at this day, all the sons of an Earl are Earls: so likewise all the sons and children of God the Emperor of all the world, (being especially incorporated and engrafted to the proper and natural son of God, and made one with him) may in that respect not unfitly be called kings. But what is the kingly power, and what be the kingly dignities of the children of God? Verily, their power by jesus Christ and through faith in him is very great: yea far greater than the power of any worldly king whatsoever. For of what king in the world (as he is only a worldly King) can that be said, that is said by him that is truth itself, of every one that hath faith but as a grain of mustard seed: viz. that nothing is impossible unto him? Matthew 17. 20. and again: All things are possible to him that believeth: Mark. 9 23. What earthly King also (as he is only an earthly King) can say of himself, as poor Paul said of himself by that Spirit, that cannot lie, I am able to do all things by the help of Christ which strengtheneth 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 than princely. For who but the child of God can say, Though I should walk through the valley of the shadow of death, I will fear no evil? Psal. 23. 4. and again, I will not be afraid, though ten thousand beset me round about: Psalm 3. 6. and again, Though an host pitched against me, mine heart should not be afraid: Psal. 27. 3. and again, I will not fear, what flesh can do unto me? Psalm 55. 4. Thirdly, according to the former princely power and magnanimity of the children of God, their effects are likewise princely and suitable to their said power and magnanimity: For (to omit in this place those great mighty effects of the prayers of God's children before mentioned) whereas by nature they are servants and bondmen to satan, to their own wicked lusts, and to every 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 carnal, but mighty through God, that they cast down all the strong holds of sin in them: 2. Corinthians 10. 4. which are stronger than all Castles and defenced Cities whatsoever. Yea having put on all the spiritual armour Whereby they wrestle not with flesh and blood, but with principalities and powers, and worldly governors, Princes of darkness, etc. Ephes. 6. 12. they overcome all these, they reign over all, and through him that loved them, they are more than 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 ever able to separate them from the love of God in Christ jesus, to deject them from that excellent state, whereunto Christ jesus hath advanced them: Rom. 8. 37. Therefore it is not only said, that by faith they overcome the world (that is, the things of this visible world, that do any ways hinder their salvation) but satan himself also is so by Christ jesus subdued unto them; and (in a manner) brought into such fear of them, that they do no sooner turn their face upon him and resist him, but that presently he flieth from them, and as it were taketh him to his heels, as not able to abide their countenance: james 4. 7. O noble victory! O glorious conquest! All the great conquerors in the world (how renowned soever for their worldly victories) never got the like. Yea all kings and Princes and other conquerors that are not in Christ jesus, are as very slaves to satan, to the world, and to all lusts of the flesh which fight against their souls: 1. Pet. 2. 11. as ever was Samson to the Philistims, when they put out both his eyes, and made him to grind in the mill: judg. 16. 21. or as Zedekiah was when he was taken by Nebuchadnezer, before whose eyes they first slew all his sons, and then put out his own eyes also, and bound him in chains, and so carried him to Babel: 2. Kings 25. 7. or finally as any captive or slave now is, either in the Turks Galleys, or in subjection to the Spaniard in the West Indies, or else where. Yea, for the most part, such great champions and captains, and conquerors touching flesh and blood, are of all other the most slaves, most cowards, and soon overcome by every lust. But so to overcome such lusts, and other enemies of salvation, is more than in a carnal and outward manner with the arm of flesh to overcome the whole world: yea, if there were many worlds; yet for a man to overcome himself, with satan and the world, is more than to overcome them all. He that ruleth his own mind, is better than he that winneth a city: Pro. 16. 32. What is he then, that overcometh himself, and the whole power of hell? Moreover, even touching the arm of flesh and worldly enemies, greater is the power oft times and courage of the children of God in resisting and overcoming of them, then of all the wicked in the world. Yea, in this respect the children of God have true fortitude and magnanimity beseeming Princes. For these sentences before alleged of David's fearless heart, are not spoken in respect of his spiritual enemies, but in respect of his outward adversaries. And what victories are comparable to the victories of joshua, Gedeon, jephte, Samson, jonathan, David, and other such worthies mentioned in the scripture? All wicked and mere natural men are void of the spirit of true fortitude, even for withstanding and overcoming bodily enemies: how then can they have true fortitude itself? The foresaid more than kingly power and courage of the children of God, is apparent likewise by other effects wherein they seem most cowardly: even by all the reproaches, contumelies, wrongs and indignities, which they put up patiently at the hands of the wicked, as disdaining to resist them, as not being their equals. As noble men disdain and scorn to contend with base persons, and such as are much their inferiors; and as all men would think it and might think it a disgrace unto them to fight with boys, though never 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 abject persons: much more may they be no more esteemed then boys or children. The suffering also the loss of all that they have in the world, and of the world, and the submitting themselves to the most shameful death that is for Christ's sake, that died the cursed death of the cross for them, what doth it declare but that they have that noble mind for the contemning of the world, and all that is therein, that was in Christ jesus himself, Who for the joy that was set before him is said to have endured the Cross, and despised the shame▪ Heb. 12. 2. What is more princely and kingly than this? If it be also accounted fortitude for the common soldier to follow his captain, and to adventure any danger (though it be with loss of life) wherein he hath seen his Captain go before him: shall we not account it fortitude likewise, for the children of God to endanger and to lose their lives in such things, as wherein Christ jesus their chief Captain hath gone before them▪ To proceed yet further in the consideration of the Kingly dignity of God's children, let this be our fourth meditation in that behalf, that whereas by nature through our foresaid bondage to sin and Satan, and to every worldly vanity, we were also captives unto death itself, and prisoners of hell, and in the state of condemnation, now being made the children of God and members of Christ jesus, God hath given us such victory through our said Lord jesus Christ: Rom. 7. ●5. that we may victoriously triumph over death, hell, and condemnation, saying, Death is swallowed up in victory. O death where is thy sting? O grave where is thy victory? 1. Cor. 15. 55. and again, Now there is no condemnation to us that are in Christ jesus: Rom. 8. 1. Fiftly, as Kings that have power and courage do protect and defend their subjects from foreign powers, so also the children of God do valiantly protect, and defend those that are committed to their charge, against all the enemies of their salvation: except themselves do cowardly and slavishly run unto them: or will not be released from that bondage wherein by nature they are. Sixtly, as when God the father set Christ jesus, his King upon Zion his holy mountain (that is, over his Church) he gave him (upon his ask) the heathen for his inheritance, and the ends of the earth for his possession, even, to crush them with a sceptre of iron, and to break them in pieces like a potter's vessel: Psal. 2. 8. so also the children of God having Christ jesus the heir of all things: Heb. 1. 2. all other things likewise are said to be theirs: 1. Cor. 3. 21. and they shall inherit all things: Reu. 21. 7. Yea Christ hath promised to give them (and will give them) power over nations, to rule them with a rod of iron, and to break them in pieces like a potter's vessel: Reu. 2. 26. 27. Hereby therefore it is, that only the children of God having by jesus Christ recovered that right unto all the creatures of God, which was lost by Adam, and having likewise liberty now in the time of the gospel to use all those things which for the time of the law were restrained (that such restraint of some things might be to the Church then, and to the Church also in these days, a testimony and a witness of the former loss of all things). Hereby (I say) it is, that only the children of God have power with sobriety, and without offence, according to their ability and beseeming their calling, and with observation of some other rules in the word, to use all the creatures of God freely to God's glory, and to their comfort; not only for necessity, but also for their honest delight: For unto the pure (only) are all (such) things pure: but unto them that are defiled and unbelieving (that is, unto all that are not the children of God) nothing is pure, but even their minds and consciences are defiled: Tit. 2. 15. But of this right of the children of God unto all things, more afterward. Moreover thereby also, howsoever the children of God are here for a time by their enemies, and the enemies of Christ jesus molested and vexed, yet the time shall come, when all such enemies shall be fully subdued unto them, even as a pot broken in pieces by the potter: yea, they shall be indeed broken in pieces, by Christ jesus the head of all the children of God: and that which is done by him being their head, shall be accounted as done by them: yea, even as the head doth use the hands and other parts of the body for executing what itself shall think good against all the adversaries thereof, and of the whole body; so shall Christ jesus use the members of his Church, not only by the Ecclesiastical and spiritual power and censures thereof to correct them that shall be of heathenish conditions and behaviour amongst them, and to bind their Kings with chains, and their Nobles with fetters of iron, that is, by excommunication, and such other like severe courses, to make such as were as Kings and captains in all evil, to stoop, and bend, as if they were bound with chains, and fetters of iron: Psalm 149. 7. 8. not only (I say) shall Christ thus use the members of his Church, to bridle and subdue the wicked, but also he shall use Christian Kings and Princes by little and little, even by the sword to vanquish all the great enemies of the Church, till there be scarce a man left, that shall profess himself an enemy thereof. Especially Christ jesus shall use such christian Kings and Princes, and some other also to join with them (though perhaps in worldly respects, and in desire of the spoil) in hatred of the whore of Babylon, even of Antichrist the Pope, and of all that shall take his part (Princes as well as other) even to make them desolate and naked, and (as it were) to eat their flesh, and to burn them with fire: Revel. 17. 16. Seventhly, touching other princely virtues, as kings are to be amiable and courteous to the good, and austere and severe to the wicked, so the children of God are endued with this kingly grace. A vile person is contemptible in their eyes, but they honour them that fear the Lord: Psal. 15 4. All their delight is in the Saints, and in them that are excellent upon the earth: Psal. 16. 3. but they haunt not with vain persons, neither keep company with the dissemblers, but hate the assembly of the wicked: Psal. 26. 4. 5. Yea, they may call God himself t● witness, that such as hate him, they also do hate: and they do earnestly contend with them that rise up against him: yea, that they hate them with an unfeigned hatred, as if they were their own enemies. Psal. 139. 21. 22. Yea, though the children of God be advanced to kingly dignities in the earth, as well as they are kings spiritually by Christ jesus together with other, yet their eyes will be to the faithful in their lands that they may dwell with them: and such as walk in a perfect way shall serve them: but deceitful persons shall not dwell in their houses; neither shall such as tell lies remain in their sight. Yea betimes and wi●h all speed (for fear of further dishonour to God by further infection of their people) they will destroy all the wicked of their lands (as nigh as they can, not leaving one) and cut off all the workers of iniquity from the city of the Lord: Psal. 101. 6. 7. 8. As their heavenly Father also (the King of Kings) is merciful, so are they after a kingly manner. They do good to them that cannot recompense the same, nor do the like to them, and from whom they look for nothing again: Luk 6. 34. etc. And although according to God's laws for kings, their care is not so much to gather much silver and gold, as to occupy themselves all the days of their life in reading and meditating of the law of God, and to learn thereby the fear of the Lord their God, etc. Deut. 1●. 17. 18. 19 and so likewise to lay up treasure for themselves in heaven: Matth. 6. 20. yet as the Lord doth therefore of his princely bounty cast outward things the more plentifully upon them: Mat. 6. 33. making them (according to the necessity of their places and callings) to lay up gold like dust, and the gold of Ophir as the flints of the river: job 22. 24. so they accordingly to the example of Solomon, who gave silver in jerusalem as stones, etc. 1. King. 10. 27. are merciful and lend: they distribute (or disperse) and give to the poor, and their righteousness doth endure (that is, they are still, by the continual blessing of God upon them, able to give) Psal. 112. 5. and so being rich in good works, and ready to communicate, they lay a sure fonudatien for themselves to eternal life: 1. Tim. 6. 18. 19 Eightly, the children of God are said by Christ jesus to be kings, because howsoever here they are subject to the judgement of other, and are often judged and condemned most unjustly and unrighteously at the pleasure of men; yet as Christ jesus himself is said to be the judge of the quick and the dead, so it is also said, that at his coming to the last judgement, they shall judge the world; yea the Angels: viz. the wicked Angels that were the authors of all the unrighteous judgement, that by the world had been before given against them: 1. Cor. 6. 3. Yea, this they shall do, not only because they being members of Christ, and Christ being their head, therefore the sentence of Christ shall be their sentence: but also because, as they have been before accused by the world to the judges of the world, so at that time (even at the great judgement day) they shall be accusers of their wrongful accusers, and of their unrighteous judges to the most Just judge of all: who shall proceed to judgement and sentence against their former accusers and judges, according to their accusation of them presented unto him. And lastly the judgement and sentence so given by Christ jesus himself, shall be ratified by all the saints, the children of God. Ninthly, finally all the children of God are by Christ jesus said to be made kings, because as they in kingly manner are richly and sumptuously appareled, having put on Christ jesus himself with his princely rob of righteousness, and with the whole new man, being both glorious within by their faith, love, hope, patience, humility, etc. and beautiful also outwardly by those fruits of righteousness before spoken of: and as they far royally every day, having the dainty diet that hath been before also mentioned; so also at the last they shall as kings be crowned with crowns of gold: Revel. 4. 4. yea, with better than gold, even with the crown of righteousness: 2. Tim. 4. 8. with the crown of life: james 1. 12. with the crown of glory: 1. Pet. 5. 4 In respect of this crown, belonging to the least of God's children, all the crowns of all the Princes in the world (yea, put in also the triple crown of the man of sin, the Pope of Rome, though he be more fit to be reckoned among the sons of fools, and of villains, and be not worthy to sit with the dogs of the flocks of other Princes, much less is he worthy to be named among them) In respect (I say) of this crown thus belonging to the poorest son and daughter of God, all the crowns of all the Princes in the world, are no better than the crown of thorns which the soldiers in derision put upon the head of Christ jesus: Mat. 27. 29. and the which Christ jesus did patiently wear, the better to purchase the foresaid crown of righteousness, life, and glory, for every one of the children of God. To conclude this point, because it is not decorum and fit for Princes that in their minority are clothed and fed so royally, and afterward crowned so gloriously, to stand, therefore also they shall have a throne far more stately, then ever was the throne of Solomon, though it were made of ivory, and covered with the best gold, having six steps, and the similitude of twelve lions upon the said steps, so that there was not the like throne in any kingdom: 1. Kings 10. 18. etc. This throne is the throne of Christ jesus himself; For so himself saith, that He will give unto them to sit with him in his throne, as himself sitteth in the throne of his father: Reu. 3. 21. By these things before spoken, especially by some of them it appeareth, what great difference there is betwixt this kingly dignity of God's children, and the kingly dignity of all earthly Kings and Princes. For whereas all earthly kings have their kingdoms without them; the children of God have theirs as well within them as without them: Whereas earthly Kings have earthly jewels and earthly apparel, and earthly crowns, made of earthen matter, such as come from the earth; the children of God have their robes, their jewels, and their crowns from heavenly places, and of an heavenly matter. Whereas earthly kings are robed and decked with jewels, as also crowned by their subjects, that are base in respect of themselves; the children of God are robed, decked and crowned by him that is himself the Lord of Lords, the King of kings, the God of Gods, and the King of glory. Whereas earthly kingdoms are peculiar but to one of the king's children; and that to a son, though there be but one; and none of the daughters, so long as there are heirs male alive, have any part though they be many: the children of GOD (both sons, and daughters) are partaker of this kingdom by Christ jesus, whereof now we treat. Whereas earthly kingdoms are not enjoyed presently upon the birth of the heirs unto them, but for the most part after the death of former Kings; this kingdom the children of God enjoy, and are in actual possession of it, as soon as they are begotten again, and new borne children to God, and they have the present possession of their kingly dignity even here on each: Revelat. 5. 10. according to that before said in that behalf. Whereas earthly Kings and kingdoms are all momentany, and but for a time, both the children of God, and also their kingdom, are everlasting and continue for ever, as he and his kingdom be, in whom they are Kings, and from whom they receive their kingly dignity. Sith therefore the children of God are such Kings, and have such kingdoms, how great is their dignity in this behalf? Amongst other great things, that the Lord promiseth unto Abraham in making his covenant with him, this is one, that even Kings should proceed of him: Genes. 17. 6. The like promise is renewed to jaakob afterward: Genes. 35. 11. And what Kings were they, which God promiseth should come out of their loins? Surely earthly Kings. For though Abraham were the Father of the faithful, yet that promise is rather an earthly than an heavenly promise. If God himself then promised this as a great matter to Abraham, and jaakob, that Kings, even earthly kings, should proceed of them, how great a thing is this that now we speak of concerning all the children of God? viz. that not some of them (as God is to be understood before to speak, not of all, but only of some of the posterity of Abraham and jaakob to be Kings) but all are Kings, and such Kings, as before we have spoken of? Verily so great and glorious is this their kingly dignity, that in respect thereof, all the kingly dignity of the world is of no value. Yea, in respect of the kingdom of the children of God, all the kingdoms of the world separated from it (though put together) are but as a little molehill, or a filthy dunghill. In that respect also much better is the condition of the poorest child of God (though he be as poor as Lazarus that sat at the rich man's gate, desiring only to be refreshed with the crumbs (or scraps) that should fall from his table: Luke 16. 21.) then of the greatest potentate in the world, that is not partaker of this kingly dignity. Yea, if the greatest Monarch in the world (not being one of the children of God by regeneration) knew the kingly dignity of them and his own woeful state, he would change states with them if he might: and though he had a thousand kingdoms beside, he would give them all for the one kingdom of the children of God, and give also to boot, whatsoever he had beside, not to his shirt alone, but even to his skin. This shall suffice for Christ's kingly title communicated to all the children of God: and for their great and honourable condition thereby. To proceed to other titles of Christ communicated to the children of God: as Christ is called the chief corner stone: Psal. 18. 22. Mark. 12. 10. Ephe. 20. so also the children of God particularly and severally considered are called living stones: 1. Pet. 2. 5. as also Pillars in the Temple of God: Revel. 3. 12. according to which phrase also David prayeth that the daughters of Israel might be as the corner stones graven (or carved) after the similitude of a palace: that is, fitted for the making of a Palace: viz. for God himself to dwell in: Psal. 144. 12. jointly also considered, they are called in the former place of Peter a Spiritual house: yea, the Temple of God, even of the living God, wherein God dwelleth and walketh: 1. Cor. 3. 16. 2. Cor. 6. 16. and of the holy Ghost: 1. Cor. 6. 19 and therefore also of Christ himself, who dwelleth by faith in their hearts: Ephes. 3. 17. How great this honour is, hath been showed before, Chap. 16. yea, that it is the greater, because the wicked are habitations and houses of devils and of all unclean spirits: Mat. 12. 44. Was it not a fearful judgement, and a most dishonourable thing that the Lord threateneth the countries of the Assyrians, and of other enemies of the Church should be forsaken, and be left to the fowls of the mountains, and to the beasts of the field, etc. Isai. 18. 6. and that Babel itself the glory of kingdoms, the beauty and pride of the Chaldeans, should be a lodging for Ziim, Ohim, and Limb, and that Ostriches should dwell there, and satires should dance there, and Dragons should dwell in the Palaces thereof? Isai 13. 21. 22. and jeremy 51. 37. How much more dishonourable than is it, that men at the first created according to God's image, should be habitations for devils? Is this dishonourable, and shall it not then be honourable for men being new borne the children of GOD, to be also the houses and Temples of GOD? As Christ is called a graft growing out of the root of David: Isai. 11. 1. and a righteous branch: jerem. 25. 5. and 33 15. So all that are incorporated into Christ, are called branches and grafts, etc. Rom. 11. 17. etc. As Christ is called the light of men, and the true light that lighteneth every man that cometh into the world: john 1. 4. 5. 7. 8. 9 and the light of the world: john 8. 12. and 9 5. so it is said, first of the Apostles and other Ministers of the Gospel, that they are the light of the world? Mat. 5. 14. and secondly of all other the children of God, in respect of their holding forth the word of life in their profession and practice or conversation, that they shine as lights in the world: Philip. 2. 15. As therefore it is a great honour for a subject to be dignified by a King with some of the Kings own kingly titles: so is it much more honour for the children of God to be dignified with so many titles of Christ jesus. Thus much for the titles of Christ communicated unto the children of God, and their great dignity thereby. CHAP. XXIII. Of the benefits of the children of God for this life: viz. of their immunity from evil: and of good things of this life belonging unto them. Having in the former Chapter, by occasion of the kingly dignity of God's children, briefly mentioned the right of the children of God unto all things of this life, (viz. in the sixth respect, why they are called Kings) but that place being not fit to handle the same any thing largely, it notwithstanding being a matter of good importance, and worthy of further consideration, for the further setting forth of the dignity of God's children, I will now return thereunto, and speak somewhat more plentifully thereof. Concerning therefore this life, let us understand that the children of God have a double prerogative above the wicked: First immunity from all afflictions of this life, as they are evil and hurtful: Secondly right and interest into all the blessings of this life, so far forth as they are any ways good for them. Touching the first of these thus it is written, who so dwelleth in the secret of the most high, shall abide in the shadow of the Almighty: Psal. 91. 1. Surely he will deliver thee from the snare of the hunter, and from the noisome pestilence: He will cover thee under his wings, and thou shalt be sure under his feathers: his truth shall be thy shield and buckler: Thou shalt not be afraid of the fear of the night, nor of the arrow that flieth by day. verse 3. etc. For indeed that whole Psalm is specially occupied in the argument of the safety of God's children, as touching the evils of this life, and in declaring the contrary dangers of the wicked. The like promise for the children of God, is in Psalm 97. Ye that love the Lord hate evil: he preserveth the souls of his Saints: he will deliver them from the hand of the wicked: verse 10. The whole 121. Psalm is also of this argument: For there the Prophet assureth all the children of God, that the Lord will not suffer their foot to slip: that he will so keep them, that the Sun shall not smite them by day▪ nor the Moon by night. Yea, he saith, verse 7. that the Lord shall preserve them from all evil etc. Yea, that he shall preserve their going out, and their coming in. The same is likewise evident by the covenant that God maketh with all creatures, even the fiercest and cruelest, for his children's sake. But of this more afterward. The Prophet Isaiah also saith of the same point, But now thus saith the Lord that created thee, and he that form thee O Israel: fear not, for I have redeemed thee: I have called thee by thy name, thou art mine. When thou passest through the waters I will be with thee, and through the floods that they do not overflow thee: When thou walkest through the very fire, thou shalt not be burnt, neither shall the flame kindle upon thee: Isai. 43. 1. 2. What meaneth the Lord by these words, but that his children should have no hurt by those things, that do most devour and consume other? I might add many other Scriptures to the same purpose, but these shall be sufficient. Besides those and the like Scriptures and promises, the same is manifest by great reason: For sith all the afflictions of this life are part of the curse and punishment that is due to our sins: and sith Christ jesus took upon him and came into the world to suffer the whole curse of God, both of this life and of the life to come, that we had deserved; and having accordingly indeed borne our infirmities, and carried our sorrows, and was wounded for our transgressions, and broken for our infirmities, and had the chastisement of our peace upon him: Isai 53. 4. 5. and did himself bear our sins (that is the full punishment of our sins) in his body on the tree: 1. Pet. 2. 24. therefore it standeth no more with the justice of God, to cast such afflictions upon us (as punishments of our sins) than it agreeth with the justice of man to receive his debt of the surety, and yet after to require the same of the principal debtor: or to punish him for not paying the same: yea, forasmuch as the higher and greater any judge is, the more it behoveth him to do justice and judgement, and sith God is the judge of all the world: Genes. 18. 25. therefore if it agree not with the justice of man, to demand that debt of one that is paid by another, much less doth the like stand with the justice of God. The former point is likewise manifest by many examples. Noah and a few of his, were kept in the great flood, that drowned all the world beside. Lot with some of his were preserved in Sodom and Gomorra, whereall other inhabitants of those cities were consumed by fire from heaven. The widow of Sarephta with the Prophet Elija, was fed in that great dearth and famine, when many other were in great extremity. jeremiah and Ebedmelech were well provided for, and had great liberty, when the great nobles and Princes of jerusalem, with many other of the common people which before had rejected the word of the Lord, were either cruelly put to the sword, or slavishly carried away captive. jehoshaphat was preserved from the Aramites (though in great danger of them) when Ahab was wounded to death by them. The red sea gave way to the Israelites, and stood upon heaps like a wall for their safe passage through it, when Pharaoh and all his host were overwhelmed in it. Again, to some special sins, there are some special afflictions belonging. To drunkenness belongeth woe, sorrows, strife, murmuring (or much talk) wounds without cause (or wounds without punishment) redness of eyes: Pro. 23. 29. So likewise to it, and to all other intemperancy, there belong many noisome diseases, as the dropsy, the gout, apoplexies and such like; yea, not only diseases, but deformity also of body, blockishness of wit, and dullness of understanding (of how sharp wit, and quick capacity soever they were before) with hardness of heart like to brawn, so that having many sorrows, yet they shall feel none. Adultery likewise and all incontinency is accompanied with some foul diseases and many other evils. Boldness and rashness is not without many great dangers. To those also, and to divers other sins belong poverty, great shame, disgrace, reproach, and contempt with men. The like may be said of many other sins, as having many special calamities attending upon them. For as much then as before we have heard, that the children of God are freed from such sins, it followeth likewise that they are the more safe from those evils, that they do specially meet with, that fall into such sins. Thus much briefly for the immunity of the children of God from the evils of this life. Touching the second sort of benefits for this life belonging to the children of God, they are (as before I said) all the blessings of this life, far forth as they are good for them, and may be accounted benefits, not only in their own nature, but also to the children of God. These are, length of days, health, peace, safety, liberty, riches, credit, honours, authority, friends, and such like. All these do belong only to the children of God: and that by a double right. First by promise: Secondly by participation of Christ, and that communion with him before handled: in whom all the promises of God belong unto men, and are said to be yea and Amen, that is, begun and accomplished. 2. Cor. 1. 10. Touching the right of those blessings by promise, the Apostle saith that godliness hath the promise not only of the life that is to come, but also of the life present: 1. Tim. 4. 8. If ye require where they are promised, look these places specially: Leuit. 26. 3. to vers. 14. Deut. 28. 3. to verse also 14. job. 11. 13. etc. and 22. 23. etc. Psal. also 34. 9 it is said that Nothing wanteth to them that fear God that the Lions do lack and suffer hunger: but that they which seek the Lord shall want nothing that is good. Many sweet promises for this life, are likewise dispersed throughout Psal. 37. See also Deut. 32. 9 etc. Psal. 81. 13. etc. Psal. 112. 2. etc. Prou. 24. 4 and many other places. For indeed the scripture is very rich in these promises for the children of God: but no where are the blessings of this life promised to the wicked: yea, contrariwise in the former two first places: Leuit. 26. 14. etc. and Deut. 28. 14. etc. there is a world of miseries and outward calamities for this life threatened unto them. The scripture likewise is full of such threatenings elsewhere. Eliphaz thus describeth the state and portion of the wicked: He wandereth (saith he) to and fro for bread: and knoweth that the day of darkness is prepared at hand (or rather, when he knoweth it to be prepared, the day of darkness is at hand) affliction and anguish shall make him afraid: they shall prevail against him, as a king ready to battle. For he hath stretched forth his hand against God, and made himself strong against the Almighty. Therefore God shall run upon him; even upon his neck, and against the most thick part of his shield, etc. Though he dwell in desolate places (such as worldly men affect, to avoid resort and expenses by resort) and in houses which no man inhabiteth, but are become heaps (such also do miserable men delight in, that no man may have any heart to come unto them) he shall not be rich neither shall his substance continue: neither shall he prolong his perfection thereof in the earth. He shall never departed out of darkness. The flame shall dry up his branches: and he shall go away with the breath of his mouth: job 15. 23. etc. There are many other the like places, containing the like threatenings: job 18. 5. etc. 27. 13. etc. So then many evils of this life are threatened to the wicked: no good thing is promised unto them as they are wicked. Indeed as jehu (though a wicked man, and one that departed not from the sins of jeroboam that made Israel to sin: 2. Kings Note. 10. 31) as jehu (I say) had in some things carried himself like to the children of God, and had diligently executed that which was right in the Lords eyes against the house of Ahab, the Lord promised him (in the place alleged vers. 30.) that his sons to the fourth generation should sit upon his throne: which we see to have been performed Chap. 15 8. The like may be said of other wicked men touching the blessings of this life, that the Lord suffereth them to enjoy them, and to have the occupying of them for a time, (as in some other respects afterward to be spoken of, so also) in regard of some things done outwardly by them, whereby they do somewhat resemble his children: that so they may have no cause to complain of him, as of an hard Lord and master, but that all the world may see that he rewardeth every man according to his work. 1. Pet. 1. 17. For as much then as God threateneth all evil to the wicked, and promiseth nothing that good is unto them as they are wicked, therefore also it followeth, that the promises of good things do belong only to God's children. And thus much for the first right of the children of God unto the blessings of this life, viz. by promise. Touching their second right by communion with Christ, for as much as he is the only heir of all things: Heb. 1. 2. (as hath been before noted) and that, as he is not only God, but God and man (For every heir is heir to another, but as Christ is Note. God, all things are his own, and he hath equal right with the Father unto all things, so that properly in that respect he is no heir) therefore it followeth that none can have any interest to any thing, but only such as are in Christ, and be members of his body. They that are Christ's, and whose Christ himself is, may well claim and challenge all other things: yea, they may assure themselves, that they shall have all other things. He that spared not his own Son, but gave him for us all, how shall he not with him (that is, it is not possible (as hath been before observed) but that with him he should) give us all other things also Rom. 8. 32. Thus much briefly of the right that the children of God have to all the blessings of this life: neither only of their right, but also of their property in them. But yet I may not thus let this matter pass, without further speech thereof, for the better satisfying of all men touching the same. To proceed therefore further therein, it may be demanded, and will (no doubt) be demanded, that if this be by promise, and by participation of Christ, the right and property of the children of God, why some of them, yea many of them, are oft times in great want and necessity. So was Bartimeus, that sat by the high way begging: Mark. 10. 46. So was Lazarus, that lay at the rich man's gate: etc. Luk. 16. 20. So David himself, after that he was anointed to be king of Israel, was in such necessity, that he came to Ahimelech the Priest, to crave some relief for himself and his company: and was glad to take the show bread of the Lord, because Ahimelech (though Priest) had then no other provision ready: 1. Sam. 21. 3. Afterward also in the like necessity he sent for some relief no Nabal: Chap. 25. 5. The like is the state of many other; yea of most other the children of God. Their part oft times is but small of these earthly blessings: It may therefore (I say) be demanded, why this is so: or how this standeth with the righteousness of God to give so little to them, to whom he hath promised so much: yea, who likewise by communion with Christ, have right to all. To this I answer, that it is to be remembered, which before I said, viz. that these blessings of this life are not absolutely promised to the children of God, but conditionally, if they may be good for them, and no hindrances of them touching a better life: So only they are promised, and no otherwise: So only they may be prayed for, and no otherwise: So only they may be looked for, and no otherwise: If they be otherwise prayed for, or expected, our prayer and expectation are wrong: and it skilleth not though we be not heard in our prayer, and though our expectation be frustrated. Yea, it is better, we should not be heard, and that our hope should be frustrated, then otherwise. The wholesomest, the daintiest, and most exquisitely dressed meat that is, may be hurtful to a sick and weak stomach: and though such a sick person do crave such meat, or any other that is good in itself, but not good for one sick of that disease, it is better not to give it, then to give it: and it is better for such a sick person to want such meat, then to have it. As knives likewise and swords are good in themselves: yea, the better the sharper they be: and yet not for children, or some other that know not how to use them: yea the sharper and better, the more dangerous for such persons: so is it touching the blessings of God for this life in respect of some of the children of God, to whom in respect either of some sickness and weakness, or of want of knowledge and discretion how to use them, they may be more dangerous many ways then profitable any ways. Yea the very best of God's children may sometime take hurt by many blessings of this life. David himself in his prosperity said he should never be moved: Psal. 30. 6. As soon as the holy ghost had recorded the great riches, power and magnificence of Solomon: 1. Kings 10. in the beginning of the next Chapter he adjoineth that he loved strange women: and that his said strange wives turned his heart after strange Gods, etc. When jehoshaphat had riches and honey, than he joined himself in affinity with Ahab: 2. Chron. 18. No sooner was Hezekiah recovered of his sickness unto death, but presently his heart was lift up within him. 2. Chron. 32. 25. Moreover, as children may more easily hurt or break a glass, then be any thing the better if they have it (although they take no hurt themselves thereby) so some of the children of God, by their childishness in the grace and knowledge of God. may abuse the blessings of this life, albeit themselves perhaps take no apparent hurt by them. Again, as it is not meet that every natural child of man, should have the like quantity of meat, or meat of the same sort, or garments of the same measure, or of the same stuff, Note. or of the same colour, because there is difference of age, of strength and of stature: so is it with the children of God touching the blessings of this life. A little is as sufficient for some, as a great deal for other some: A little is as much for a mean man, as a great deal for a king or a noble man. If the Lord also give a contented mind with a little, this is greater riches to one of God's children, than a great deal with discontent, and a mind still greedy of more, to the wicked. Therefore godliness is said to be great gain if a man be content with that he hath, or rather with a contented mind, to note an effect of godliness, that it worketh a contented mind: or an adjunct of godliness, that it is accompanied with a contented mind: 1. Tim. 6. 6. But why is a little with a contented mind so great riches? Not only because whatsoever they have, they have right thereunto (as before hath been said;) and because that that they have is pure unto them, as themselves are pure: Tit. 1. 15. but also because they have it with the favour of God. He that findeth a wife, findeth a good thing, and receiveth favour of the Lord: Pro. 18. 20. That which is said of finding a wife, may be said of all other blessings of this life to the children of God: They come from the favour of the Lord; and are accompanied with the favour of the Lord. Whether therefore they be few or many, small or great, the godly may have great comfort in them. Hence it is said that A small thing to the just man is better than great riches to the wicked and mighty: Psal. 37. 16. Many the like sentences there are in the Proverbs, as Chap. 15. 16. 17. and 16. 8. and 19 8. As a little gift from a man with love and good will, is more than a great deal by constraint of law, or of fear, or with grudging and murmuring, so certainly is it, touching the blessings of God for this life bestowed upon the godly, with the favour of God. Therefore we do often see, that a godly man that hath but small wealth fareth more merrily, and liveth more at hearts ease, quietly and comfortably; yea, and that he spendeth more upon good uses, than many wicked men, that have ten times, yea twenty times as much as they, and yet less charge also then they. As God giveth them all that they have to enjoy: 1. Tim. 6. 17. so they do enjoy it to the comfort of themselves, of their wives and children, of their other friends, and of the other Saints of God, standing in need of comfort from them. And this mind thus to use the blessings of this life, is much more than the blessings themselves. Sith therefore God doth give a greater grace pertaining to the life to come unto his children, to whom he giveth but a little for this life; which greater grace for the life to come is much more worth than all the abundance which they have not for this life, God cannot be said to be unfaithful touching his promise, as not performing the same, neither can he be charged with any wrong done unto the children of God, in giving them so little for this life, because he accompanieth that little with so rich grace otherwise. He that promiseth much of one kind, that is of small value, and giveth not the same, but a little of an other kind of far greate● worth then much of the meaner kind, doth he any wrong? He that promiseth his son twenty or thirty sheep, and giveth but ten, with five or six good kine or oxen, of more price than 40. sheep, doth he his son any wrong? or hath such a son, any cause to complain of his Father? The former grace of a contented mind is the more, because many a wicked man that hath great abundance, and no child or kinsman to inherit it, is never content: his eye is never satisfied with riches, neither is there any end of his travel: but his heart is always troubled with cares and thoughts of the world: scarce taking any quiet night's rest, or eating his meat quietly: but always eating the bread of sorrow: Psal. 127. 2. Yea, thinking still that himself eateth too much, and still crying out with the Horsleeches two daughters, Give, Give, and never saying, It is enough: and being of the nature of the grave, and barren womb, that are never satisfied: Prou. 30. 15. 16. As such men are never quiet or satisfied in their minds, so in their bodies they are ever toiling and moiling, raking, scraping, and grubbing in the earth, and about earthly matters, and for earthly & earthen goods (himself being more earthly and earthen than they) as if they had nothing at all: and as if when they have gotten that which they desire, either they should never lose that, or that should never lose them. Such men having much in possession, have nothing in use: having all they are as poor as he that hath nothing. Of such men speaketh Solomon: Eccle. 4. 8. and 5. 9 and 6. 2. But as it is demanded and now answered, why the godly have often times so small a portion of these earthly blessings sith they have right unto all, so it may likewise be demanded why the wicked have so much, that have no right to any thing To which that may serve for part of an answer that was said last before, that although they have much in possession, yet they have nothing in use, etc. as also that before said, that sometimes the wicked have these outward blessings for some outward service, wherein they resemble the children of God. But for further answer, to both the former comparative demands, touching the small portion of the godly, and the great portion of the wicked in these blessings of this life: we must understand another reason to be 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 down amongst their children and servants a lap full, or basketfull of crabs, or some other base fruit: where he that is strongest, and whose mind doth most affect such base things, getteth the greatest part, and they that are weak and whose stomachs care not for such raw stuff, 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 having their hearts set upon better, even upon things that are above, where Christ jesus sitteth at the right hand of God. Colos. 3. 1. and being also in that respect oft times very shiftless for things of this life, they get but a little, and are content with a little, so that they have enough for present necessity, and so that they grow rich in heavenly blessings. Again, the great blessings of God for this life, bestowed upon the wicked, are but as great pasture knee deep 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) whatsoever the wicked do possess, yet are they never the richer thereby. Nay, their state is the worse: not only because thereby they are (as I said) fatted and made the fit for God's judgements, but also because in the end they shall give account, as usurpers of that which was not theirs. In the mean time they are no better than bankrupts, that have great shops, use great dealings, and make many returns, bearing great shows, building goodly houses, furnishing them richly, keeping great hospitality, maintaining themselves and theirs in costly apparel, in all companies spending with the best, etc. but all of other men's goods, nothing of their own. These may flourish and bluster for a time, and oftentimes so do, as well as the wealthiest: but when it is once known that they are worth nothing, but that they own ten times more than all that they have will discharge; every man than cometh upon them thick and three fold: action followeth action: one arrest after another: and execution upon execution. And then (alas) what are they the better for all their former shows, and flourishing bravery? yea, are they not in ten times more miserable condition, than the poor man, that was not worth so much in all the world, as they sometimes spent vainly in one week? For such a man sitteth still, is quiet, and without interruption followeth his calling, when those gallant fellows are either in prison, or lurking here and there, full of fear, and not daring to show their faces, and when all that they had, is seized to satisfy their creditors. So is it with the wicked. Whatsoever they possess; howsoever they swagger, and ruffle it out with their wealth, and other prosperity, bearing all down before them: yet when God shall call them to account, than they shall find that they had no interest unto any thing they possessed: because they were without God, and without Christ in the world: and therefore that having much they had nothing. And then shall it be ten times worse with them, then if they had had never a groat: yea, then shall they wish that they had had nothing, because they shall be forced to give an heavy reckoning of that which without any interest they enjoyed, & used, (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 lived always in thraldom, bondage, and all other outward misery, was (even in the greatest extremity of that his misery) in far more happy state and condition than the greatest, the richest, and the mightiest noble man or King in all the world was, that was none of God's children. Moreover, as before we heard, that the children of God have that which they have (whether little or much) with the favour of God, so whatsoever the wicked have, it is with the displeasure of God. As it is said of Saul, that God gave Israel a King in his anger: Hose. 13. 11. so it may be said of all the prosperity of the wicked, that God doth give it them in his anger. And how can it be otherwise, sith they will not Kiss his son, whom he hath commanded them (yea all Kings and judges of the earth) to kiss under pain of his anger, and heavy 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 forest are his, the beasts of a thousand mountains, etc. Psal. 50. 10. The silver is mine, and the gold is mine saith the Lord of hosts: Hag. 2. 9 The Lord hath given all these things to his son, and in him to them that are his children by him: how then can he not be angry with them that seize upon them, not being his adopted children in Christ his only natural son? yea, that being his enemies, do notwithstanding as boldly take them into their possession, and use them as freely, as if they were his children, and so had interest unto them? Doth not the Lord straightly forbidden 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 be offended with theft against himself, and against his son Christ jesus? That which is but theft against man, is sacrilege against God and Christ jesus. Again, though the wicked be in never so great prosperity, yet all is most uncertain; and in a moment, either all is taken from them, or they be taken from all. That which is said of riches, that they take themselves to their wings and as an Eagle do fly into the heaven: Pro. 23. 5 (that is, they are quickly out of sight and out of reach) as also oftentimes, that they be uncertain: 1. Tim. 6. 17. may likewise be said of all prosperity, especially in the possession of the wicked. The same further is manifest, as by divers other testimonies, so especially by that which before was alleged out of job 15. 29. etc. Touching the taking away of the wicked from their wealth and other prosperity, doth not our Saviour teach it by the parable of the rich man, that (like many rich men in these days) was altogether careful for enlarging his barns, to keep the great abundance of corn that his land had brought forth, and to eat and drink, and take his pleasure for many years (as thinking he had enough, and that he should live long) never thinking of any thankfulness to God, neither taking any care, how to employ, and bestow it well to God's glory, and the comfort of other that were in want? Doth not (I say) our Saviour by this parable teach, that the wicked are oft times taken away from their wealth and other prosperity, in as much as when the said rich man was occupied in those former thoughts of enlarging his barns, and taking his ease, etc. our Saviour telleth us that it was presently said unto him by the Lord, O fool this night will they fetch away thy soul from thee: and than whose shall all those things be, which thou hast provided? Luk 12 20. To the same purpose Zophar saith, The rejoicing of the wicked is short: and the joy of the hypocrite is but a moment. Though his excellency mount up to the heavens, & his head reach unto the clouds, yet he shall perish for ever like his dung: and they which have seen him, shall say where is he? He shall fly away as a dream: and they shall not find him: and shall pass away as a vision of the night. So that the eye which had seen him, shall see him no more: and his place shall see him no more: job 20. 5. David testifieth the very same: I have seen (saith he) the wicked strong and spreading himself like a bay tree: yet he passed away, and lo he was gone: and I sought him, but he could not be found: Psal. 37. 35. 36. Doth any man require examples of these two points? For the first, let him consider his own experience of many daily that are left great portions, and yet living wickedly, come to extreme beggary. For the second, that many of the wicked, having great states are themselves taken from all; how soon were Nabal, 1. Samuel 25. 38. Ahab, 1. Kings 22. 37. Saneherib, 2. Kings 19 37. Nebuchadnezer, Dan. 4. 28. and Herod, Acts 12. 23. how soon (I say) were all these taken from all their wealth, from all their honour, from all their worldly prosperity? Touching both the former points jointly, how soon did Haman and Belshazzer lose both riches and honours, withal their other earthly prosperity, and life itself? Neither only is the prosperity of the wicked taken from them, or they from it, but sometime also themselves are so burdened therewith, that howsover they got it with great pain, and yet perhaps also with some pleasure, yet they are never well till they be disburdened of it again. It is with them as it is with drunkards, and gluttons, who drink largely, and eat greedily: but having over much charged their stomachs, they are sick and very sick till they have ungorged themselves. Let no man be offended with this similitude, as thinking the same too rude and homely for so divine an argument, as now I am occupied in. It is the same that Zophar useth in the same case, and whereby he doth most elegantly and excellently set forth the condition of the wicked in this behalf. For thus he writeth, He hath devoured substance, and he shall vomit it: for God shall draw it out of his belly: job 20. 15. and again, he shall restore the labour (that is, that which he got with much labour) and shall devour no more, etc. vers. 18. and again, Surely he shall feel no quietness in his body (as it is with drunkards and gluttons, that being more than cropfull, are also cropsick, and tormented in their bodies till they have emptied themselves) neither shall he reserve of that which he desired. There shall none of his meat be left. Therefore none shall hope for his goods. When he shall be filled with abundance, he shall be in pain, etc. vers. 20. 21. 22. This is somewhat manifest by the example of Achan, who (contrary to the commandment of God) having taken a goodly Babylonish garment, two hundred shekels of silver, and a wedge of gold of fifty shekels weight (in the sacking of jericho) was forced himself to bring all forth, and so he with all his family, were burnt with fire: Josh. 7. 20. It is more manifest by the example of judas, who having greedily taken thirthy pieces of silver for the betraying of his Lord and Master, made as much haste to be rid of it, as ever he did to get it: and he came unsent for and brought it with his own hands to the Priests, and threw it down, etc. and then went and hanged himself, etc. Mat. 27. 5. 2. If the wicked do not thus with their wealth, and other prosperity (for there is the same reason of all their prosperity, that there is of their wealth) yet they meet with such other calamities, that they were better to be in adversity with the children of God, then in their prosperity, to inoy the pleasures of sin for a season. For what gained Gehezi by the two talents of silver, and the two changes of garments, which by lying and falsehood he got of Naaman the Syrian? Did not the leprosy of Naaman cleave unto him, and to his seed for ever? 2. Kings 5. 27. Whether then had he been better to have been without the wealth, or without Naaman's leprosy? If it were so with him, (that perhaps was not altogether to be accounted wicked, though in that particular he were very faulty) what is to be thought of them, that cannot be denied to be wicked? Last of all, the wicked in gathering the blessings of this life together, are sometimes the instruments of God for the future good of his children: that they may enjoy that with ease, which the wicked have scraped and raked together with much pain. So saith Solomon, The riches of the sinner is laid up for the just: Pro. 13. 22. So also saith job, Though he should heap up silver as the dust, and prepare raiment as the clay; he may prepare it, but the just shall put it on: and the innocent shall divide his silver: job 27. 16. Hereof Haman is a most pregnant example. For was not his house given to virtuous Queen Ester? was not the ring which himself did wear (even when he came with the King to the royal banquet of Ester) given to godly Mordecai, whom Haman had hated with a perfect hatred? Ester 8. 1. 2. Truly this is a great prerogative of the children of God, that the wicked and their enemies that scorned and contemned them, should be their servants to gather riches for them. Thus we see, that although the blessings of this life, belong only to the godly, yet sometimes the wicked get a share; but with so small comfort, that they were a great deal better be without it. This shall be sufficient for the reason, both why and how the children of God having only right to all the blessings of this life: yet sometimes are in want, and oft times have but a small portion of them: as also why and how the wicked having no interest at all unto them, yet for a time have them in great abundance. CHAP. XXIIII. Showing why the children of God do sometimes meet with the afflictions of this life, threatened against, and most properly belonging to the wicked, and how beneficial such afflictions are unto them, and that all things work to their good. IT remaineth now to show further, why as the wicked do thus often partake of the blessings of this life, promised, due, and proper only to the godly: so sometime the godly meet also with afflictions threatened to the wicked, and most properly and rightly belonging unto them: and that without any impeachment of their dignity; and of the privileges, and prerogatives pertaining to them. Touching this therefore, the first reason why it so falleth out, is like to that which before we heard of the wicked. For as the wicked sometimes doing the outward works of the children of God, do therefore receive the outward rewards of the children of God, that (as I said) they may have nothing wherewith to blame the justice of God (albeit, where there is any sin, there never can be any merit or desert before God) so the children of God, when they behave themselves as the wicked, do sometimes taste of the judgements of the wicked in this life, that they may the better be freed from them, and from the fear of them in the life to come. This is manifest by the manifold afflictions that befell David after his sin both with Bathsheba, & against her husband Vrija, and also in numbering the people. Notwithstanding as the Lord doth give the wicked his blessings of this life, rather in wrath then in favour, (as hath been before said) so he doth afflict his children, not in wrath but in love, to make them the more partaker of his holiness, that they may the better live: Heb 12. 5. 6. 7. Reu. 3. 19 and to teach them his law; that they may have the more rest in the dates of evil, whiles the pit is digged for the wicked: Psal. 92. 12. Such use did David make of his afflictions, both after the former sins, and also at other times, as himself testifieth saying, It is good ●or me that I have been afflicted, that I may learn thy statutes: P●al. 119. 71. And this kind of affliction is called the trial of our faith, much more precious than gold that perisheth, though it be tried in the fire: 1. Pet. 1. 7. Because as fire purgeth the gold from dross, and as soap maketh the linen clean, so this affliction is a mean to purge us of our corruption. As ploughing also of the ground killeth the weeds, and maketh the ground the fit to bring forth corn: as harrowing likewise breaketh the hard clods, and so furthereth the former work of the plough: whereby the ground so ploughed and harrowed may be the more fruitful: so afflictions seem to kill the weeds of sin remaining in the children of God, and to mollify the hard clods of their hearts, that they may bear the more fruits of righteousness. Is it any harm to be so afflicted? no more than for gold to be tried in the fire: then for foul linen to be washed with soap: then for ground to be ploughed and harrowed. Therefore the man whom the Lord doth so correct and chastise is pronounced blessed: Psal. 94. 12. before alleged, and job 5. 17. Therefore also the Apostle james willeth them to whom he did write to account it exceeding joy, when they did fall into many temptations or afflictions: james 1. 2. yea he maketh that the first precept or exhortation of all the Epistle, that it might be the more regarded. To show more particularly how by afflictions we are taught the law of God, & purged of such corruptions as do still remain in the best, let us understand that the said best of God's children, being ready by prosperity to be puffed up, (as before we heard by the examples of David, Solomon, and Hezekiah) therefore afflictions serve for the repressing of such pride, and to make us the more humble. David did no sooner hear the afflictions threatened which afterward were inflicted upon him, but presently he humbled himself saying, I have sinned against the Lord: 2. Sam. 12. 13. and in further testimony of that his humiliation, he did afterward write the whole most doleful and heavenly one and fifty Psalm. When also the Angel of the Lord for his numbering the people smote Israel with the plague, how did he and the elders of Israel humble themselves again? 2. Sam. 24. 17. and 1. Chro. 21. 16. as before hath been showed in Chap. 18. The like hath been before said of Hezekiah out of 2. Chron. 32. 26. Secondly the children of God by experiences of afflictions in themselves are taught the more to pity other in the like affliction. Yea, this was one end of our chastisement upon Christ himself: Heb. 2. 17. 18. Thirdly, because by much and long prosperity the children of God are ready to be glued to this world, too highly to regard the glory of it, and too little to respect the world and life to come, therefore sometimes they are afflicted, the more to wean their hearts from the world, and by the bitter fruits thereof to make them the more weary thereof, and the more earnestly desirous of being dissolved, and being with Christ: Philip. 1. 23. Fourthly, by afflictions they are taught to be the more thankful for the contrary blessings, when they shall enjoy them: as by poverty to be the more thankful for wealth: by sickness to be the more thankful for health: by trouble to be the more thankful for peace, etc. Fiftly, by afflictions, especially by those that come unto them by the hatred of the world against them, they have the better assurance, both that themselves are not of the world, but of God, For if they were of the world, the world would love them: joh. 15. 19 and also of their future similitude to Christ in glory: Rom. 8. 17. 2. Tim. 2. 12. whereof we shall speak more afterward. And the same is it that the Apostle teacheth the Philippians, bidding them in nothing to fear their adversaries. Why so? Because (saith he) this is to them a token of perdition: but to you of salvation. Philip. 1. 28. So he showeth by an argument taken from comparison of equals, that even as to be an adversary to the children of God, and to persecute them, is a token and manifest testimony, to such so long as they continue such, that they shall perish: so to be hated of them, and persecuted by them, is a great assurance of salvation. Only this is the difference, that they that by hatred and persecution of the children of God have a great sign of perdition, may for all that, by faith working repentance, be saved, but they that once by any good testimony be assured of salvation, shall never perish. Sixtly, by suffering a little smart of the fruit of sin here, they do the better learn, both what all is that they have deserved in the life to come, and also what Christ hath suffered for them, in bearing the whole punishment of all their sins: and therefore how they ought to love him in that behalf, and how thankful they ought to be to God for their deliverance from everlasting torments: in respect whereof, these light and momentany afflictions of this life, are but as fillips, and fleabites: and consequently also they learn how they are to pity them that are going towards the place of such torments; and how in pity they are to labour their reclaiming and converting. These are the principal particular points of the law of God, which the children of God do learn by the afflictions of this life: the least whereof is more worth than all outward prosperity: and all which might be much more enlarged: but finding this treatise to arise to a far greater volume then at the first I made account of, I am thereby forced in many things to write the more briefly. By this that I have thus briefly set down in that behalf, it may sufficiently appear, that the exchange sometimes of momentany afflictions for temporary blessings, is no detriment to the children of God, but rather an exceeding gain and benefit. If it be objected, that some of God's children are subject also to extraordinary deaths: as Eli broke his neck falling backward 1. Sam. 4. 18. The Prophet that had done contrary to the word of God was killed by a lion: 1. Kings 13. 24. Noble josiah died of the wound that he had taken by the sword of the uncircumcised Egyptians: 2. King. 23. 29. and that for going somewhat obstinately (as it seemeth) against Pharo Neco: 2. Chron. 35. 2. Many of the Corinthians are said to have slept (that is, to have died somewhat extraordinarily, & by an untimely death) for abuse and disorder in the supper of the Lord: 1. Cor. 11. 30. If (I say) this be objected, and so confirmed by these former and other the like examples, and upon those grounds, it be further demanded, how such things can be for the good of the children of God, and for the learning any thing out of the word of God, sith the dead praise not God, neither is there any remembrance of God in death: Psal. 6. 5. and 30. 9 To this I answer briefly, that although after death there be no learning any thing (except only either of torments to the wicked, or of joy and happiness to the godly, and that by sense and feeling, as the rich man and Lazarus did: Luk. 16. 23.) yet in such sickness unto death, there may be before death, and (no doubt) is repentance in all the children of God, of such particular sins, as whereby they see they have procured such particular chastisements upon themselves: and so by judging of themselves for the said sins, they have the better assurance, that they shall not be judged of the Lord. Therefore the Apostle saith in the place before alleged, (after mention of sickness and death) when we are judged, we are chastened of the Lord, that we should not be condemned with the world: 1. Cor. 11. 32. which is all one with the general end of afflictions before mentioned, viz. that we may live: Heb. 12. 9 Again (both further to amplify that answer to the former objection, and also now to show some other uses of the afflictions of God's children in respect of other) they are so afflicted (especially for particular sins) that other as well as themselves (living after their said untimely death) seeing how he whom they call father judgeth every man (as well his own children as other) according to their work (in this world) without respect of persons, may afterward pass the time of their dwelling here in the more fear: 1. Pet. 1. 17. and make an end of their salvation with the more trembling: Philip. 2. 12. Secondly, in respect of other they are afflicted, and loaden with affliction, for the manifestation of their faith, patience, and other graces, to such as did before doubt thereof, as thinking all that they did in the worship of God to be in hypocrisy; and rather because God had so compassed and walled them about with his mercies, then in a simple, and a pure love towards God himself. Is not this evident by the answer of satan unto God, when God had asked him if he had not considered job and all his uprightness, etc. Doth job (saith satan) fear God for nought? Hast thou not made an hedge about him, and about all that he hath on every side? Thou hast blessed the work of his hands, and his substance is increased in the land. But stretch out now thine hand, and touch all that he hath, to see if he will not blaspheme thee to thy face? job 1. 8. 9 10. Doth not satan in these words plainly accuse job to have done all that he had done, only in hypocrisy, & c? Therefore the Lord gave him leave to try job, & to exercise him with many afflictions one after another, & one in the neck of another, for the confutation of that slanderous accusation of job by satan, & for declaration of his integrity to all the world. Yea, (by this occasion to insert here another benefit by afflictions to the children of God concerning themselves) as by wrestling a man sometimes knoweth his own strength better than before he did; so oftentimes by afflictions, a man better knoweth his own faith, and other graces of God in himself, for his further comfort then before he did. Thirdly, in respect of other, sometimes the children of God are so afflicted, that the works of God may be showed on them. Our Saviour being asked by his disciples of the man that was borne blind, whether he or his parents had sinned, that he was borne blind, answered, Neither hath this man sinned, nor his parents, but that the work of God might be showed on him: joh. 9 2. 3. So it seemeth that Lazarus was therefore sick, & died of his sickness, (sooner than by the course of nature he should have died) not for any special sin of his own, but for the better manifestation of the glory of God, by his miraculous raising again, after burial, and after death and burial divers days. So our Saviour saith to his disciples before he was dead, This sickness is not unto death (viz. to lie or continue in death till the general resurrection) but for the glory of God, that the son of God might be glorified thereby: joh. 11. 4. So he said after he was dead and buried, unto Martha, who objected, that he had been dead four days: Said I not unto thee, that if thou didst believe, thou shouldst see the glory of God? vers. 40. Fourthly, the godly are sometimes taken away by an extraordinary kind of death, not only to teach other the more to take heed of all such sins as for which they are so taken away: but also to admonish men not always to judge other by their end, except their life have also been wicked, but rather to hope well of them, if their former life have been godly, albeit their end be somewhat uncomfortable. Finally (to make an end of my answer to the former objection touching the afflictions of the children of God, sith all afflictions are threatened only to the wicked, as all blessings are promised only to the godly) though the troubles of the righteous be great, yet the Lord delivereth him out of all. Yea (though they continue long, yet) the Lord keepeth all his bones, not one of them shall be broken: whereas the afflictions of the wicked shall slay them: and they that hate the righteous shall perish: Psal. 34. 19 20. 21. Therefore Solomon admonisheth the wicked not to lay wait at the house of the righteous, because though the just man fall seven times, yet he riseth again; (that is, though he have many afflictions, & be now up, now presently down, yet at the last the Lord delivereth him out of all) but the wicked do fall into mischief, or do perish, and be utterly (at the last) overthrown in their misery: Pro. 24. 15. 16. Yea, though they cry, yet there shall be none to save: yea, though they cry unto the Lord, yet he shall not answer them. Psal. 18. 41. Of both these, viz. of the deliverance of the children of God out of their troubles, and of the perishing of the wicked in theirs, we have mentioned divers examples before, not needful now to be repeated. Though also the Lord do suffer the afflictions of his children to continue, yet in the end he will most graciously deliver them by death: and translate them to himself, where they shall rest from their labour: and where they shall reap the fruit of all their works: Revel. 14 13. of the which rest and other reward of their works, all the afflictions of this life are not to be accounted worthy: Rom 8. 18. Yea, in respect of which most excellent and eternal weight of glory, all affliction here is but exceeding light and momentany: 2. Cor. 4. 17. But of this more afterward. In the mean time the Lord will either mitigate the said afflictions of his children, or show his power in their weakness, not laying more upon them, than he giveth strength to bear, neither suffering them to be tempted above their strength: 1. Cor. 10. 13. The Lord knoweth to deliver the godly out of tentation: and to reserve the unjust unto the day of judgement under punishment, or to be punished: 2. Pet. 2. 9 Are not these things singular privileges? Are they not excellent dignities? To have the right of all the blessings of this life? and to have the very afflictions of this life made so many ways beneficial? so that the children of God may not only say that light is sown for the righteous, and joy for the upright in heart: Psal. 97. 11. but also that unto the righteous ariseth light in darkness itself: Psal. 112. 4. But is this all that may be said touching the blessings of this life, and the afflictions thereof in respect of the children of God? No: we may further add both of such blessings, and of such afflictions, and also of all other things, that we that are the children of God, do not uncertainly hope, but fully and most certainly know that all things work together for the good of them that love God. Rom. 8. 28. What all things? yea all things: youth as well as age: weakness as well as strength: trouble as well as peace: sickness as well as health: poverty as well as wealth: the single state as well as the married: disgrace as well as credit: contempt as well as honour: low degree as well as high imprisonment as well as walking at large: bondage as well as freedom: losses as well as gain: barrenness of the body as well as fruitfulness: a troublesome wife as well as a comfortable wife: wicked and rebellious children as well as good and dutiful: death of father, mother, brother, sister, husband, wife, children, and other friends, as well as the life and long continuance of them: traveling abroad as well as keeping at home: banishment as well as abiding in our own country: the hatred and displeasure of men, even of the mighty men of the world, as well as their love and friendship: dangers as well as safety: foul or cold weather, as well as fair and hot weather: to conclude, death as well as life: and any one thing else, as well as another. All this is so to be understood, that we may admire the wisdom of God in turning all things to good to them that love Note. him: and that we acknowledge the state and condition of such to be the more honourable and happy: not that therefore we make choice of one thing as well as of another: but that we direct our choice according to his revealed will: and yet to be content with whatsoever the Lord shall do, and to possess our souls in patience, as knowing that howsoever things fall out a while, yet at the last the end will be good for us. But this being a matter of good moment, it shall not be lost labour to insist somewhat more upon it, and to make it more plain, that all men may the better see, that all things work indeed to the good of them that love God; that is, of his children, because we have heard before, that they only do love him, and that all the wicked are often said, to be enemies and haters of him. This therefore is manifest; first, because God is with all them, that love him, as hath been before declared. If God be with them, who can be against them? Rom. 8. 31. or, what skilleth it, who or what is against them? They may then say as Elisha said, 2. Kings 6. 16. and as Hezekiah did 2. Chron. 32. 7. They that be with us, are more than they that be against us. God is greater than all: joh. 10. 29. viz. not only in power but also in wisdom and goodness: as before also hath been showed. Whatsoever he will in heaven or in earth that he doth: Psal. 135. 6. He will not that any thing shall hurt us: therefore nothing can hurt us. He will every thing shall do us good; therefore every thing shall do us good. The providence of the Lord is so over all, that neither a sparrow lighteth upon the house top, nor an hair falleth from our head without his said providence: Mat. 10. 29. 30. If we that are evil be ready to do any good that is in our power to our children, shall not God much more be willing to do any good to his children? Mat. 7. 11. If then God will do his children good, who can hurt? For who can resist his will? His counsel shall stand, and he will do whatsoever he will. Isai. 46. 10. Again, if any thing will hurt us, is it not to be feared from our enemies? yet our most deadly enemies, can God restrain from doing us any hurt: yea, he can force them to do us good? If satan himself, even with a great army (an whole legion of his angels) could not enter into the heard of the faithless Gadarens swine, without leave from Christ; shall we think that he can do any hurt to them (either touching their persons, or touching their goods) that believing in Christ are members of his body, without leave from him? It is manifest that he cannot, by the history of job: yea, by that history it is evident, that albeit satins malice be unchangeable, so that he cannot but in affection be an enemy to all the children of God; yet by the wise and gracious providence of God, he worketh the good of God's children, and in that respect his malice may be said to be turned into friendship. For was not job so much the more blessed in the end (even in his outward state) by how much the more satan had (as it were) cursed him before? The like may be truly said of all other enemies of flesh. For all such enemies are but satins soldiers: which do nothing but by his appointment: and therefore that which they are by God's providence forced to do for God's children, may be said to be done by satan himself. The same is also manifest by the curses of satins eldest son, against us here in England. For as all the while we had the Pope's blessing we fared the worse in soul and in body, for this life and for the life to come; so have we not seen by experience, that the more he hath cursed us, the more God hath blessed us with peace, with honour in the eyes of all nations, with increase of people, and abundance of all blessings? Touching such enemies therefore of flesh, God can either make them friends to his children: Pro. 16. 7. (yea, though they continue still vassals unto satan) as he did Esau unto jaakob, and the Egyptians to the Israelites for the lending unto them their jewels, etc. or he can confound them, as he did the Egyptians afterward, returning again to their former hatred against the Israelites. And as he did Sanaherib and his army, or he can so restrain them, that though their hatred with all the practices thereof do continue, yet all shall be in vain, touching any hurt to the children of God, and in the end for their good. The more maliciously that the Egyptians pursued the Israelites being departed out of Egypt, the more glorious deliverance did the Lord give to the Israelites. The persecution of David by Saul made the more to David's advancement. All that satan did by Haman against Mordecai and the rest of the jews, wrought together for the further good of Mordecai, and the other jews. For thereby they had a greater liberty, and a greater hand against all their enemies, than ever before they had. Yea, when satan also getteth some of the children of God to be his instruments, and factors (as it were) to work some mischief against some of the better children of God, God doth no more favour this proceeding, then if it were altogether by satan himself, & by such as do belong unto him: yea, though such things be begun by some of the children of God themselves, and afterward seconded by some other altogether wicked, yet this shall not procure the hurt of those better children of God, but rather the further good both of them, and also of those whom satan draweth to practise mischief against them whom he especially hateth. Is not all this manifest by the history of joseph? For did not satan first provoke joseph's brethren against him? even to sell him out of the country to certain Ishmaelite merchants? Did not these second the former practice of joseph's brethren by selling him further off, namely to Potiphar in Egypt? Was not all that seconded again by Potiphars wife; first most wickedly tempting joseph to adultery? and secondly (when that way she could do nothing) by false accusing him to her husband of a rape offered by him unto her? was not that also seconded by the unjust dealing of Potiphar, in committing joseph to the king's prison, without any examination of the complaint of his wife? When joseph had lain long there, and at last interpreted the dreams of Pharaohs butler & baker, might not all the former hard dealing against him seem to be yet furthered by the butler's long forgetfulness of him? yet all these things wrought together at the last, both for the great advancement of joseph, according to his former dreams (the cause of all the former hatred of his brethren against him) and also for the good of his brethren themselves, and of all their houses. So we see that God that fetcheth light out of darkness, can make the sins of his children sometime to work for their outward good: not to encourage any to sin, but to comfort all belonging unto him, against too much fear of the judgements deserved by sin, and to show the exceeding privilege of his children in this behalf. Thus much of the working together of the practices of satan & of his instruments for the good of the children of God: whereby the said children of God may the better assure themselves, that much more will other creatures work for their good. I shall not need to speak any thing in this behalf of the Angels in heaven. For no man will make any question of their working together for the good of God's children: even for their good in this life, and of this life (which is the point now principally in hand) sith they pitch their tents round about them to preserve them from dangers, & do otherwise attend upon them for their good, both alive and dead: as afterward we shall hear. Touching unreasonable creatures, we read how the rich man's dog in the Gospel came and licked the sores of poor Lazarus: Luk. 16. 21. Balaams' Asses mouth was opened to reprove Balaam for going to curse the Israelites: Numb. 22. 28. The greedy ravens that are ready to take meat from men, brought bread & flesh to Elija morning & evening: 1. Ki● 7. 6. Th' Lord did so bind the fierce & roaring lions to the peace towards Daniel, that he being thrown into their den amongst them, continuing there an whole night, and the den's mouth being covered with a great stone, none of them did him any hurt: Dan 6. 22. And yet the same lions caught daniel's accusers with their wives and children (being by the commandment of the king cast into their den) and broke all their bones in pieces, ere they came at the ground of the den: vers. 24. That lion also that had commission from God, to kill the Prophet that had behaved himself unlike a child, in transgressing the word of God, by virtue of the same commission was not only restrained from doing any hurt to the dead body of the said Prophet, or to his Ass whereon he road, but also attended thereupon, that no other wild beast might tear in pieces either the said dead body of the Prophet, or his Ass, but that the said dead body might be kept safe to be buried. When also the other Prophet that had deceived that Prophet came to fetch the said body to bury the same, the lion suffered him quietly to take it, to lay it on his Ass, and to carry it away: 1. Kings 13. 24. The caterpillars, grasshoppers, flies, lice and frogs were sent to plague the Egyptians for the good of the Israelites, and to procure their more speedy deliverance out of the land of Egypt. Touching senseless creatures: when God commanded the fire not to hurt Shadrach, Meshach, and Abednego, it did not so much as burn any hair of their head, or scorch their garments, neither was there any smell of fire about them: Dan. 3. 27. yet so hot was the furnace made, that the flame that came out of the mouth thereof, devoured those men that brought forth Shadrach, Meshach, and Abednego, verse 22. not being put into the fire, but only coming near it, to cast in Shadrach, Meshach, and Abednego. The fire that came down from heaven, and consumed the two captains and their fifties sent to fetch Elija, did not seize upon the third captain and his fifty, that by humbling himself to Elija, and craving his favour, showed himself to be one of the children of God: 2. Kings 1. 14. The fire that consumed Sodom and Gomorrha had no power over Lot, and them that went out with him. Though the air be never so dangerously infected, yet such as dwell in the secret of the most high, and abide in the shdow of the Almighty (that is, the children of God that trust in him) God will preserve from the noisome pestilence, that killeth in the darkness, and from the plague that destroyeth at noon day: so that although a thousand fall on their left side, and ten thousand on their right hand, yet it shall not come near them. Psal. 91. 1, 3, 5, 6, 7. Yet this and other things touching outward preservations must still be remembered to be with condition, if it shall be good for them to live, and not better by death to be delivered from evils to come, Isai. 57 1. Did not the liquid waters of the red sea, and of jordan (contrary to their nature) stand upon heaps, and become like a wall for the good of the Israelites? Did not the hard rock (a part of the earth) give water likewise unto them? This that I have spoken of these creatures, is to be understood of all other: because God hath promised to make such a league with all creatures for his children, that the wolf shall dwell with the lamb, and the leopard with the kid, and the calf with the lion, and the sucking child shall play upon the hole of the asp: and the weaned child shall put his hand upon the cockatrice hole, and that none shall hurt or destroy in all the mountains of his holiness, etc. Isai. 11. 6. etc. and 65. 25. The like almost is that his promise of such a covenant with his people, that he will cause the evil beasts to cease out of their land, that so they may dwell safely (even) in the wilderness, and sleep in the woods, Ezek. 34. 25. that is, in the places of greatest danger. If the Lord have made such a covenant for his children with all creatures, what creature dare to transgress it? When Abimelech king of Gerar commanded all his people that none should hurt Izaak nor his wife, did not Izaak then live in the more peace, so that he sowed in the land, etc. which before he had not done? Gen. 26. 11. Was the word of an heathen king to his heathen people (that were worse than unreasonable creatures) of that authority? and shall not the word of God be as authentical with all his creatures? The very covenant of God with his children, bindeth all other creatures to the peace & good behaviour towards them. If once it be known that a king have made a league with another people, betwixt whom and his people, there was before hostility and open wars, do not all such a king's subjects lay down all their weapons of war, and frame themselves to live in peace, with the other with whom they before had had mortal war? Is the league of a mortal king of that force with his subjects for their former enemies, and shall not the league of the immortal God with his children be of much greater force to bind all his creatures to the good behaviour towards his said children, albeit by their sin they have brought the rest of the creatures to be subject to vanity? Rom. 8. 20 21. Verily no king is of that sovereignty over his subjects (either by right, or by tyranny and violence) that God is over all his creatures. Is not every creature to God as the pot to the potter? Rom. 9 21. This that hath been spoken of the working together of all things to the good of them that love God, is the greater privilege for such as do so love God, and who by such love do the better show themselves to be the children of God, because it followeth on the contrary, that all things work together to the hurt of them that do not love God: and so do show themselves not to be the children of God. This point is so plain by the contrary point before largely handled, that it shall not need any further confirmation. Thus much for the benefits concerning this present life, belonging to the children of God. CHAP. XXV. Of the benefits of the children of God in the life to come, and first of their freedom from condemnation. HItherto we have heard of the benefits of the children of God in this life, both for this life, and also for the life to come. Now it followeth to speak of those which they shall enjoy in the life to come. These are two. First that they are freed from everlasting condemnation: secondly, that they are heirs yea heirs annexed with Christ. Both these follow upon those things before spoken, concerning the dignity of God's children. And first concerning the former, it followeth upon that which hath been said of God's love in making us his children. For how doth it stand with any reason or justice, that such as God loveth, and hath made his children shall be condemned? Again, if by faith we are saved (as hath been showed) 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 jesus: Rom 8. 1. so also in respect of other points of that matter wherein we showed the being of the children of God to consist; therefore in the former place, they that are in Christ jesus are described immediately in this manner, according to those things before spoken of the matter (as it were) of God's children, viz that they walk not after the flesh, but after the spirit. So john saith, of them that love the brethren (one principal point of the said matter of the children of God) Hereby we know that we are translated from death to life, if we love the brethren. 1. joh. 3. 14. The same is also manifest, by the end of Christ's coming before spoken of. For therefore did he come into the world, that whosoever doth believe in him should not perish, etc. joh. 3. 16. and that he might deliver all them which for fear of death, were all their life time subject to bondage: Heb. 2. 15. This also followeth from the forgiveness of sins before likewise handled. For sins being that whereby we deserve condemnation, it must needs follow, that they being taken away, condemnation is also taken away. Being discharged of the offence, we cannot but be released of the punishment. Who shall lay any thing to the charge of Gods chosen? It is God that justifieth, who shall condemn? It is Christ which is dead, etc. Rom. 8. 33. 34. So these three are joined together: No man to accuse where God justifieth: no condemnation to them for whom Christ died: The Papists indeed do boldly affirm, that the fault remitted, the punishment is often retained. But as this is contrary to the former, and to divers other scriptures, so in common reason it is foolish, absurd, and gross. 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 have no pardon of his treason as have such a pardon? If the Papists have no better pardon of their sins (as indeed they shall not, without great repentance, and renouncing of their damnable errors) they shall be in a woeful 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 prove, that this freedom from condemnation is only proper to the children of God: sith they only are elect to salvation, they only are beloved of God, they only believe in Christ, and by faith are made his members, they only may say, they have not received the spirit of bondage to fear, they only walk according to the spirit, they only have forgiveness of sins, etc. The chief thing that I do here propound to myself to show is, how great a benefit and privilege this is. That we may therefore see this, let us consider a little (as we may) what condemnation is. Briefly, and in one word, Condemnation is the whole curse of God in the world to come, first upon the soul only, till the day of judgement, then upon soul and body after the resurrection, for ever and ever. But let us yet see the degrees of it more particularly. The first degree therefore is, the angry, wrathful, and fearful countenance, rebuke & sentence of the Lord jesus Christ, the judge of all the world, against them, that are before appointed, or ordained to condemnation: viz. against all the ungodly, which before had turned the grace of God into wantonness, and denied God the only Lord, and our Lord jesus Christ, Jude 4. when they shall be all gathered before him. For than shall the Lord jesus Christ, that great judge of all the world, speak unto such in this manner; Depart from me ye cursed into everlasting fire prepared for the devil and his angels, Matthew 25. 32. and 41. The wrath of a King (saith Solomon) is like the roaring of a lion, he that provoketh him to anger sinneth against his own soul, Pro. 19 12. and 20. 2. Is the wrath of a mortal king (whose breath is in his nostrils) so fearful? How fearful (alas) then is the wrath of the immortal King of Kings, that setteth up and casteth down? 1. Sam. 2. 8. and by whom all King's reign, and Princes decree justice? etc. Pro. 8. 15. The rebuke of a King is the more heavy, the more public it is. How heavy then shall that rebuke of the King of kings be, which shall be given 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 gracious and comfortable presence of God: For our Saviour saith, depart from me ye cursed, etc. When he saith departed 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 have communion with Christ have also communion with the Father and the holy ghost (as before hath been showed:) so they that are deprived of Christ's company, are likewise deprived of the company of the Father, and of the holy Ghost. To be without God in this world (as we have heard before) is one principal point of our misery by nature before our calling. Yet there they that are so without God, have 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 here without God, where we have many other friends with whom a little to while away the time, what alas (will it be to be without God in the world to come, where we shall have no friends at all with whom to pass away the time, or by whom to have any comfort? Amongst men, when subjects begin to be suspected of treason, or otherwise to be in disgrace with their sovereigns, 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 Absalon for the murder of his brother Amnon, had fled from David (as fearing his displeasure) & had been absent (as a banished man) for three years together, & yet after that, was so reconciled to his father, that he might return into the kingdom, but notwithstanding was commanded to go to his own house and not to see the king's face: 2. Sam. 14. 24. in which state he continued for two years more; how did Absalon take this? Truly, as bad as he was, yet he took it so heavily, that he neglected no means (usual with carnal men) for the recovering again of the King's favour, that he might see the King's face as he had done. And therefore when he had sent divers times for joab, to entreat him to be a mediator for him to the King his father in that behalf (as he had before for bringing him again into the kingdom) and that yet joab would not come at him, than he caused his men to set joabs corn on fire: upon which occasion joab came to him, and then Absalon used him for recovery of David's favour, that he might see his face: vers. 29. Doth not all this argue, that Absalon (though a wicked man) took it as a great punishment so to be banished from his Prince's court, and from his father's house? Yea, it is a great punishment for any child to be banished from his Father's house, though his father be far inferior to a Prince. Was it not much for Hagar with her son Ishmael to be thrown out of the house of Abraham, and to be sent into the wide world, they could not tell whither: to shift for themselves, they knew not where nor how? Genes. 21. 14. How great a thing this was, their misery afterward doth declare. For as the prodigal son said, How many hired servants at my Father's house, have bread enough, and I die for hunger? Luk 15. 17. (to note, that in the house and presence of God, there is plenty enough for the meanest person therein; but out of the Note. house of God, there is all want and extreme misery) so whereas Hagar and Ishmael had sufficient of all things in Abraham's house (which then was the house and Church of God) being cast out of the same, they were in a short time ready to die for want of water: Gen. 21. 15. If then it be so great a matter for a subject to be banished from his Prince-Court and presence; and for a child to be thrust out of his earthly father's house, to see his face no more: oh how great a thing is it, to be excluded from the Court of God, and from the most comfortable light of his countenance in heaven! It is an heavy thing, to be banished from the house and presence of God, as he revealeth himself in his word, upon the earth. Before the law it was the greatest punishment (almost) that could be in this world: Gen 3. 23. and 4. 14. and 17. 14. and even upon the giving of the law: Exod. 12. 15. 19 and after the giving of the law: Exod. 30. 33. and 38. as also in the time of the Gospel: 2. Thess. 3. 14. 1. Cor. 5 3. etc. 1. Tim 1. 20. In which two last places, the heaviness of this thing (I mean to be shut out from or thrown out of the house and presence of God here upon the earth) is much aggravated by this phrase, of delivering over, or giving up to satan: For do we not thereby plainly see, that they that are so cut off from the house, and shut out of the presence of God, are immediately in the hands of satan himself, and so do continue whiles they continue in that separation from God and from his house? For this cause, David by the tyranny of Saul and by the malice of his other enemies, being banished out of the land, and forced to be absent from the tabernacle of God, took nothing so grievously as that. He never lamenteth his absence from his country, from his friends, from his other commodities which before he had enjoyed at home: but oft times doth he most heavily bewail the other. It is the whole argument of the 84. Psalm: wherein he lamenteth his misery in that behalf, by consideration of the beauty of God's tabernacles; by laying forth his vehement desire thereunto: by preferring the condition of the sparrows and swallows before his own: (because they might sing and build their nests nearer to God's altar, than he could come) and by laying forth the happiness of them, that had daily access thereunto, though it were with much labour, much charge, and much weariness. So it is a good part of the 143. Psalm, where he professeth that his soul did as much thirst after the Lord (meaning his presence by his word and Sacraments, and other means in his tabernacle) as thirsty lands did in summer gape (as it w●●e) for showers of rain: verse 6. In the two and forty Psalm he useth he same metaphor of thirsting, but with comparison of himself therein, unto the Harrs desire of water, being chased with hounds in summer: verse 1. etc. yea, he professeth in the next verse, that in regard of the reproaches of the wicked which upbraided him with his banishment from the tabernacle, as though he had trusted in God in vain, and therefore in scornful manner had said unto him, where is thy God? (as the jews did the like to Christ: Mat. 27. 43) he professeth (I say) that in regard of these reproaches his heart was so filled with sorrow, that his tears had been his meat day and night; yea so abundant and vehement was his grief in that behalf, that he found his soul even to melt and (as it were) to swoon within him: in which respect he was feign to comfort the same (as it were) with aqua composita, and to say thereunto twice in that Psalm: Why art thou cast down my soul? why art thou so disquieted within me? Is it so heavy a matter, to be separated here from God's presence in his house and Church upon the earth? How heavy then will it be, to be separated from his presence and dwelling place in the heavens, and from all communion with the triumphant Church in the heavenly places? Did David find such sorrow, such grief, such woe, and such pangs in his soul by his absence from God's earthly tabernacle? Alas then, what shall be the woe, the gripes of grief, and the howling of those, that shall be or are already separated from heaven itself in the world to come? Thus much for the second degree of condemnation, whereby the better appeareth how great the privilege of God's children is, in their freedom and discharge from the same. The third degree of condemnation is, that the wicked are not banished only from the comfortable presence of God, but also from all other good company; yea, from every thing that is good. A subject that is banished from the court, and presence of his Prince, and a son that is banished from the house and presence of his loving Father, may notwithstanding have some comfort, either at home in his own house, or in any other place whither he is banished, or within which he is confined: either by some other good company; or by the use of some other commodities; for the better upholding & supporting of himself. But if besides banishment from his Prince's Court and presence, or from his father's house and countenance, a man be also deprived of all other good company, and of all other comforts, how woeful is his state and condition? What then is to be said of the condemnation of the wicked in this behalf? in that (I say) they shall not only be cast out from the presence of God, but also be bereaved of alother good company & comfort. The fourth degree of condemnation is, that besides the three former, they shall be awarded the company of the devil, and his Angels. So our Saviour saith, Depart from me ye cursed into everlasting fire, prepared for the devil and his angels. In this description of everlasting fire from the persons to whom the same belongeth, or for whom it is prepared, and who also were first thrown into it, (namely the devil and his angels) we see who shall be the companions of those that shall be thrown out from the presence of God. How fearful this is, let it be considered, by the fearfulness that is in the best and stoutest hearted men, at the apparition even of blessed spirits. For to omit how Mary feared when the Angel appeared unto her with the joyfulest salutation that ever before she had heard: To omit (I say) her fear, because she was but a woman: To omit also the fear of the shepherds when the Angel of the Lord came upon them, etc. and brought them glad tidings that should be to all people, viz. that unto them was that day borne a Saviour, etc. Luk. 2. 8. etc. To omit (I say) this also, because they being but simple, poor, and plain men might (perhaps) be afraid without a cause (and yet who oftentimes of better courage than such?) How did Cornelius, a valiant man, a man of courage, a Captain of a band called the Italian band, a devout man also (or a religious man) and one that feared God, how did he fear, when an Angel came to him, as he was privately humbled before God in prayer and fasting (oh how few such, or other great persons in these days are so exercised in their private closerts!) and when the said Angel called him by his name, Cornelius? Acts 10. 3. 4. Neither only is the apparition of spirits indeed thus fearful to flesh and blood, even to the stovest: but also the very suspicion and imagination of a spirit is very fearful: not to one alone, but to many together. When all the disciples saw our Saviour come walking upon the sea, in the night toward their ship, how were they troubled; how cried they out for fear, saying (according to their imagination) It is a spirit? Mat. 14. 26. After that also, how were the said disciples abashed and afraid (when in the mean time by the company and sermons, and works of our Saviour they should have gathered more strength) supposing only they had seen a spirit. Luk. 24. 37. because Christ came unto them, and stood in the midst of them, all the doors of the house (where they were) being fast shut? Was the apparition of a blessed spirit from heaven, sent with most comfortable message so fearful to them before mentioned? Was the bare supposition and imagination of a spirit, so fearful to all the disciples, not once but twice? Alas then, how fearful shall it be to the wicked in the end to have the company of no other, but of all unclean spirits, even of all the devils in hell! David crieth out, as bewailing his condition, that in the time of his exile he was not only banished from the Courts of God, and from the tabernacles of God, and from those joyful assemblies that sometimes he had had in those places, but was also forced to dwell for a time with the wicked: Woe is to me (saith he) that I remain in Meshech and dwell in the tents of Kedar● My soul hath too long dwell with him that hateth peace: Psal. 120. 5. 6. Indeed the company of the wicked here is the porch or portal of hell: and the wicked are called devils, joh. 6. 70. yet they are but young devils and little devils, in respect of the devils in hell, and some of them are sometimes by the mercy of God made Saints. If therefore David thought it so woeful, and if it be indeed so woeful to be but in the porch or portal of hell, and to dwell but a little, and as it were to lodge a night or two by the way in our pilgrimage here, and our journey towards heaven, in an Inn with young and little devils; how woeful may the wicked think it will be to dwell always withal the great and master devils in hell itself▪ Truly how lightly soever they account it now, because they do but slightly think of it, yet one serious thought of it would make their hair stand upright on their heads. If it do not, the less fear they find by hearing and thinking of it here, the more shall their fear be when they shall see this foul company, and none but them. The fifth degree of condemnation is, that besides all hitherto said of this argument, they shallbe thrown into a place of utter darkness, Matth. 8. 12. and 22. 13. and 25. 30. And indeed how can it be otherwise? For sith God is light, and in him dwelleth no darkness, 1. joh. 1. 5. and seeing he dwelleth in the light that none can attain unto, 1. Tim. 6. 16. and seeing Christ jesus also is the Sun of righteousness, and the light of the world, (as before we have heard) therefore it cannot be, but that such as are shut out from the presence of God, and of Christ, are also in extreme darkness. As also the wicked do here love darkness more than light, joh. 3. 19 so it is meet they should afterward be committed to a place of darkness. Therefore also when the wicked are here converted, they are said to be turned from darkness to light, Act. 26. 18. and to be called out of darkness into his marvelous light, 1. Pet. 2. 9 How fearful in this behalf the condemnation of the wicked shall be, may appear if we shall consider both that which I have before written in Chap. 10. of the spiritual darkness and blindness of the wicked in this world, as also that which we daily see of outward darkness here, and of the uncomfortable condition of such as are either blind, and so live continually in darkness, or that are cast into prisons and dungeons, where they are deprived of all light. The sixth degree of condemnation is, that besides all the former points, the wicked shall have most exquisite, yea unspeakable torments, yea such as no heart of man can conceive. These are expressed by the names of such things in this world as are to flesh and blood most fearful. For in those places before alleged, Matth 8. 12. and 22. 13. and 25. 30. the place of condemnation is not only called a place of utter darkness, but a place also where is weeping and gnashing of teeth. It is also called by the name of death, Rom. 6. 23. yea also of the second death, Revel. 2. 11. And this second death is ten thousand times worse than the first death, I mean then the separation only of the soul and the body: yea it were better ten thousand times that the soul and the body of the wicked should die and utterly perish and come to nothing, (as the life and body of beasts do) then that they should be tormented as they shall be. Therefore it is called by the name both of the second death, and also of fire, even of the lake that burneth with fire and brimstone: Reu. 19 20. and 20. 10. It is likewise called a worm and a fire, Marc. 9 44. etc. where in verse 43. the word hell and sire are joined together. How intolerable also the pains and torment of hell be, it appeareth by that of the rich man's soul in hell, Luk. 16. 23. 24. where it is said, that he being (touching his soul) in hell, and seeing Lazarus a far off in Abraham's bosom (mark this word afar off, against the Papists, that will have Abraham's bosom to be near unto hell, and a part of hell itself) he cried out to Abraham, that Lazarus (to whom before he had denied all comfort, and to whom his dogs had showed more mercy than himself) 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 than were his pains and torments, that if he might have had but a little ease for one member, he would have accounted it an exceeding favour. 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 fearful things in this life: yet the truth is, that no fearful thing in this world, can sufficiently express the torments of the wicked in the world to come. The most exquisite torments that ever have been devised by any merciless, cruel, and savage 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, boiling in lead, sawing, broiling upon gridirons, 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 everlasting, without end, without any mitigation: that is signified by the worm that dieth not, and by the fire that never goeth out: Mark. 9 44. etc. as also by the answer before spoken of, of Abraham to the rich man tormented in hell: therefore also we heard it before called everlasting fire, and everlasting pain: Mat. 25. 46. and everlasting perdition, 2. Thes. 1. 9 Yea, so far is the condemnation of the wicked from all end and mitigation, that when all other things shall have a kind of end, and when the souls of the wicked shall be joined to their bodies in the day of judgement, than likewise shall their torments be increased. This much amplifieth all the former. It is much to have the frowning countenance, and wrathful sentence of God: to be banished from his gracious presence, and to be deprived of all good company, and of all other good things: to be made a companion of devils: and to be cast into the place of utter darkness, where is weeping and gnashing of teeth, and there to be tormented with a worm gnawing, and a fire burning: all these things (I say) are very much, though they should be but for a time: but never to have God to look cheerfully upon them, or to speak comfortably unto them: to be banished from his gracious presence for ever: never to have any good company, nor any other comfortable thing: to be always companion with the devils, and to be thrown into the place of darkness, from whence there is no hope of any redemption: and to be tormented unspeakably for ever, without any mitigation: to have a worm always gnawing within, and never dying, and a fire ever burning without, and never consuming or wasting: alas, alas, what ear doth not tingle to hear, what heart doth not quake and ache, tremble and shiver to think upon it? Yea, who quaketh not, who in every member and joint trembleth not to consider of it, though himself be assured of freedom and discharge from it? How then shall they quake, quiver, and tremble, that shall indeed be so condemned? All misery 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 hour of death. The hardest apprenticeship that ever was, with the most cruel & merciless master, after the longest time served had some comfort by thinking the time thereof to come, to be shorter than that that was passed. The like may besaid of any other bondage: But in the condemnation of the wicked, the longest time is always behind. A beginning there is, but no ending. An hundred years past a thousand follow: and so million after million. O doleful, o woeful, o fearful condition! When Saul heard of the loss of this life the day following, not by the spirit of truth, but by the father of lies satan himself, not transformed into an Angel of light, but only appearing in the habit of a Prophet, He fell straightway all along upon 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 upon the wall, writing indeed his present overthrow, yet not to his understanding, till Daniel did read and interpret the said writing) that the joints of his loins 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 guiltiness of his conscience, he feared the worst, though as yet he knew nothing. How then (think we) was he perplexed when the sentence of God therein contained, was executed upon him? Felix trembled to hear Paul but dispute (or preach) of righteousness, temperance, and the judgement to come: Acts 24 25. Alas then, how do all those tremble and gnash their teeth, that do already feel the execution of the sentence of condemnation in their souls? And how shall they, and all other the wicked, quake and tremble in the day of judgement, when they shall receive the full sentence of condemnation against their souls and bodies for ever and ever, without revocation, without mitigation? The more fearful that thus it appeareth and is manifest shall be the condemnation of the wicked that die in their sins; the greater privilege, prerogative and dignity it shall be to the children of God to be freed and discharged from the same. I might have illustrated all before spoken of condemnation, especially of the extreme punishment of the wicked, with the perpetuity thereof, by the extremity of divers bodily pains here in this life; even in some one member, and but for a time: as of extreme toothache: of the strangullion: of the stone in the bladder, or in the kidneys: of the gout; of the colic: and such like. For if these things but in one part of the body, and but for a time be so intolerable, what (alas) shall we think of the everlasting torments of every member of the body and soul, and the whole man for ever and ever? But it shall be sufficient, thus only to have pointed at these things. Thus much for the first benefit of the children of God in the life to come, viz. for their freedom from condemnation. CHAP. XXVI. Of the inheritance of the children of God, in the life to come. THe second benefit of the children of God in the life to come, is, that they shall be all heirs, and have a great inheritance. So saith the Apostle If we be children, we are also heirs; even heirs of God, and heirs annexed with Christ: Rom. 8. 17. and again, If thou be a son, thou art also an heir of God through Christ: Galat. 4. 7. So Peter joineth together the work of our regeneration, and the hope of an inheritance: 1. Pet. 1. 4. Touching this inheritance, as before we noted certain degrees of that condemnation from which we heard the children of God to be freed, the better to set forth their dignity in that their deliverance; so let us now also observe certain circumstances pertaining to this inheritance; for the better illustration of the dignity of the children of God, in respect of the said inheritance. Although therefore we did not before note the placing of the reprobate at the left hand of Christ, as any degree of their condemnation, because it is not always a dishonour to be placed at the left hand of Princes (in which respect james and john desired to be placed the one at the right hand, the other at the left hand of Christ) yet to be placed at the right hand of Christ jesus, when he shall come to judge the quick and the dead, may well be accounted for a principal honour of them that shall be so placed. So great an honour is it to be placed at the right hand of mortal Princes, that by a metaphor taken from the same, the whole exaltation, and glorification of Christ jesus is often described and expressed by sitting at the right hand of his Father. Is it not then a great honour for all the elect, at the day of judgement to be placed at the right hand of jesus Christ, when he shall come in the glory of his Father, with the holy Angels? The second circumstance of the inheritance of God's children, is contrary to the first degree before mentioned, of the condemnation of the wicked: viz. that Christ jesus shall grace them with a most amiable countenance, and most graciously speak unto them; Come ye blessed of my Father, etc. The favour of a King is like the dew upon the grass, Prou. 19 12. How great then is the favour of God? David opposeth the light of God's countenance to all worldly prosperity desired by the greatest sort of men, and professeth that he had, or should have more joy of heart thereby, than the men of the world have in the day of their harvest, and when their corn and wine do increase, Psal. 4. 6, 7. Both these circumstances are the more, because Christ himself shall so place them at his right hand, and so speak unto them publicly, in the presence of his Father, and before all men, and angels good and bad; even before all their adversaries. The more publicly, and in the greater company that the Lord Cromwell did grace his old benefactor Francis Frescobald, the Italian merchant, first in the open street in London, dismounting from his horse, embracing him most familiarly, speaking most kindly unto him, and inviting him the same day to dinner, before all the Lords, and other attendants upon him: and afterward, at his coming to dine with him, embracing him again, and speaking also most kindly as before, and declaring to the Lord Admiral and other nobles with him, what the said Frescobald had done for him, and at dinner placing him next to himself: The more publicly (I say) and before the more company that the said Lord Cromwell did so grace that poor decayed merchant, the greater honour it was to the said merchant to be so graced. How great then shall the honour of all God's children be, to be placed at the right hand of jesus Christ, and to be so graciously spoken unto by jesus Christ himself, in the presence of all the world, before all kings and princes, as well as before all other the meaner sort of men: as likewise before his own Father: before all his holy angels: and before the devils themselves, the whole army of hell? The third circumstance concerning the inheritance of the children of God, is, that they shall have a more near communion with God, and with Christ jesus himself, than ever before they had: viz. not only spiritual, but also local, being there where himself is in all glory and majesty. This is signified by the words of our Saviour before alleged, Come ye blessed of my father, etc. The same is likewise plain by the prayer of our Saviour for all God's children, Father I will that they which thou hast given me, be with me, even where I am, that they may behold my glory, etc. joh. 17. 24. It is a great honour for a subject, to be employed in any service of his prince; but it is much more, to be always near unto him, in his chamber of Presence, and in his Privy chamber. Who therefore can express the honour of God's children, to be in heaven itself, God's Privy chamber, and always to behold his glory and excellency? But of this further communion of God's children with God and Christ jesus, and so consequently also with the holy angels, more shall be spoken afterward. In the mean time, this shall suffice to have been spoken of these circumstances, of the inheritance of God's children. Now to speak more largely of the said inheritance itself, and so to come even to the more ample declaration of their foresaid communion with God, let us understand, the said inheritance, to be the greater honour because it is called the inheritance of God: and men thereby, in the two first places before alleged, are called the heirs of God. The greater that any man is in the world, the greater thing it is to be heir unto him; how great a thing than is it to be the heir of God? Herein the children of God differ from the children of men, and of great men in the world; even from the sons of the mighty▪ as they are called, Psal. 29. 1. For there is no man so great or mighty, but that having many children, there is but one amongst them all accounted the heir. But the children of God, though they be many even as the stars of heaven, and the sand by the seashore: Gen. 15. 5. and 22. 17. yet they are all heirs. Yea, whereas great men, having both sons and daughters divide their inheritance (for the most part) only amongst their sons: (though also of many sons they make but one heir) and do but give portions of money to their daughters: here the daughters of God shall be heirs as well as the sons of God. The reason of this community of inheritance of all the children of God, is from the like communion betwixt Christ himself and them. The children of men are all and every one children in themselves; they are not children by the eldest, or by the heir: but the children of God are not children in themselves, but only in Christ (as before hath been showed) in whom all are one, both male and female: Galat. 3. 28. There is yet another difference, viz. that whereas the children of men do inherit only when their parents die, by whom their inheritance cometh unto them (sometimes the Father, sometimes the mother) all the children of God do inherit, their father (God himself) living with them for ever. Again, whereas sometimes the children of men may indeed be all said to be heirs; yet the inheritances of them are distinguished one from another, the eldest having his inheritance by himself, and every one of the other having his several inheritance: the eldest being sometimes heir to all the freeland: and the youngest to all the copy hold, etc. But the children of God are all heirs of one and the same inheritance: yea, they are heirs (as I said) annexed with Christ jesus, the only son of God by nature: Even by him are they heirs (through adoption in him) of the same inheritance whereof he is heir: in which respect their inheritance is called the kingdom of Christ and of God: Ephes. 5. 5. Neither can it be otherwise, sith before we heard they are made one with Christ, and in Christ, etc. This is a great dignity: This is a wonderful prerogative: and such as is the perfection of all other, and wherein all the former (or the most of them) do cease. Yea, this is such, that the very Angels of heaven are said (as it were) to put forth their necks and (in some sort) to stretch out themselves to behold it: 1. Pet. 1. 12. It is much that before we heard, that many of Christ's titles are communicated to the children of God: but this is much more: namely that the inheritance of Christ, even the kingdom of God in heaven is theirs. For herein especially doth that their kingly dignity (before handled) consist, as before hath been showed. This inheritance was typically foresignified, and shadowed out to the Israelites, by the land of Canaan: and therefore it is called by this name of an inheritance: which properly signifieth a division made by lot. So is the future condition of God's children called, that it might the better appear to have been before represented by the land of Canaan, which according to the commandment of God, Numb. 26. 55. and 33. 54. was indeed by Lot divided when the Israelites came to the possession of it: Josh. 14. 2. etc. So would the Lord have that land to be divided, that the bestowing thereof upon the Israelites, might be imputed only to God's goodness, not to any merit or worthiness of their own. For The lot being wholly disposed according to the pleasure of the Lord: Pro. 16. 33. what merit can there be imagined for any thing that falleth thereby? So the Lord would much more teach them, that if the type were without respect of any worthiness in them, much more the kingdom of heaven shadowed out by the type was to be imputed to the only free and gracious gift of God: Rom. 6. 23. where the word translated the gift of God, signifieth the free gift of God, or a gift of the free grace of God. This doth not a little amplify and increase the dignity of the children of God. The greater gifts that a Prince giveth freely unto any subject, the more doth such a Prince honour such a subject: How great a grace then and dignity is this, for the children of God to be heirs of the kingdom of God, only by the grace and free gift of God? without any price given for it? without any merit, desert, and worthiness of it? As the Apostle Peter doth appropriate this inheritance only to them Whom God the Father of his rich mercy hath begotten again: 1. Pet. 1. 3. 4. so doth our Saviour by one sentence twice with great vehemency repeated to Nicodemus, Verily, verily, I say unto thee, except a man be borne again, he cannot see the kingdom of God: and the second time, Verily, verily, I say unto thee, except a man be borne of water and of the Spirit, he cannot enter into the kingdom of God. joh. 3. 3. and 5. And again our Saviour saith not, Fear not little flock, it is the Father's pleasure to give a kingdom; but he putteth in the Pronowns, your, and you, saying, It is your Father's will to Note. give you a kingdom: Luke 12. 32. Where the words. your Father, have also relation only to them that are his children, and which may call God their Father. Therefore also they that are so borne again, are called by our Saviour, the children of the kingdom, Matt. 13. 38. As it is high treason for any man to say that he is heir apparent to an earthly king, if he be not of the blood royal; so and much more is it high treason against the king of heaven and earth, for any man to boast that he hopeth for the kingdom of heaven, which is not of the blood royal (that I may so speak) of God himself: that is, which by regeneration is none of God's children. As in the time of Ezra, after the return of the people from captivity, some that would have been priests, sought their writings of the generalogies, and could not be found, and were therefore put from the priesthood: or rather, they were kept from it: Ezra 2. 62. So, whosoever they be that would have this inheritance, if by searching and examining their evidences by the word of God, they shall not find themselves to be new borne of God, they shall be sure to be kept from the kingdom of God. This inheritance is Crowne-land; even such as is annexed to Christ's own crown, and cannot be alienated from it; no not by lease, or for any term of years: therefore none can have it, but such as are members of Christ, and made one with Christ. As it is said, that God cannot lie, Tit. 1. 2. so it may be said, that neither God nor Christ can give this inheritance to any, but only to them, that being incorporated into Christ, and so made members of Christ, are also the children and heirs of God. When the mother of james and john petitioned to our Saviour for her said two sons, that one might sit at his right hand, the other at his left hand in his kingdom: that is, (because she dreamt Christ's kingdom to be an earthly kingdom) that they might be the two second persons next to himself in his kingdom; one (as it were) the Lord Chancellor, and the other Lord Treasurer: our Saviour answered (after some questions had with them) that to sit at his right hand, and at his left hand, was not his to give: but should be given to them for whom it was prepared of his father, Matth. 20. 20. etc. What meant our Saviour by this answer? Even this, not only that he came to be an example and pattern of humility, and therefore not to take upon him the bestowing of earthly offices and dignities: neither only, that to confer or bestow these preferments of sitting at his right hand, and at his left hand in his kingdom in heaven, was not in him, as he was only man (in which respect he denieth himself to know the day and hour of his second coming, Mar. 13. 32. and in which respect only it seemed that this woman with her two sons came unto Christ, scarce so much as dreaming of his divine nature, and of his kingdom in heaven) but he also meaneth, that the distinction Note. and degrees of honour in the kingdom of heaven being already disposed by his Father, viz. before all worlds, when he made his general decree of election unto salvation, it was not now in his power to alter or change the same. This (I say) seemeth plainly to have been the meaning of Christ, by the opposition which he maketh betwixt the denial thereof, to be in his hands, and the acknowledgement of the giving thereof to them, for whom it was prepared of his Father. For so he signifieth, that the counsel of God touching the sitting at the right hand or at the left hand of Christ, should stand, & could no more be altered by Christ himself, than the general decree of God, of election and reprobation. If then Christ cannot alter the decree of God, touching the particular place of any in the kingdom of God, by giving that degree of honour to one that the Father had prepared for another; how much less can he give the inheritance of his kingdom generally to any, for whom God hath not prepared the same? To speak yet more of this inheritance of the children of God, as it is said of Absalon (in respect of his beauty) that there was none in all Israel, to be so much praised for beauty, as Absalon, and that from the sole of the foot to the crown of the head, there was no blemish in him: 2. Sam. 14. 25. so it may be said of this inheritance touching the perfection thereof, that amongst all the inheritances of the world, there is none so much to be praised as this inheritance (whereof now we speak) of the children of God: because from one end to another, and from one side to another, there is no blemish in it. That which David speaketh of his portion, as he was one of God's children, may all and every one of God's children say of this inheritance. The lines are fallen unto me in pleasant places, yea I have a fair heritage: Psal. 16. 6. All this is manifest by those four attributes whereby Peter describeth and commendeth this inheritance, calling it immortal, undefiled, not withering, reserved in heaven: 1. Pet. 1. 4. Of what inheritance, of what kingdom in all the world, can all these things, or any of these things be truly spoken? Neither is this inheritance thus commended in respect of itself only, but also in respect of all things therein. For are not all things in this inheritance, immortal, undefiled, not withering, and heavenly? To speak particularly and briefly of the former commendations: First it is called immortal, because it is everlasting and without end, as before we heard the condemnation of the wicked to be. Though it have a beginning, yet it shall continue for ever. How long soever any shall be in possession thereof, yet the time still remaining, shall be more than the time past. What an excellent commendation this is, may (without further amplification) appear by that before spoken of condemnation, in respect of the same circumstance. In earthly benefits, as here this commendation for time is set first, so we do first inquire, how long any thing will last. Every thing is accounted the better, the more durable the same is. Of evils, the longer is more feared and shunned: of good things, the longer is more desired and laboured for. In question of leases, other things being like, the longer is more worth. Lands in fee simple to a man and his heirs are more esteemed, than leases or other chattels. As this inheritance is immortal in itself, so it shall be to the children of God, for whom it is prepared; and that are borne unto it: because they also shall be made immortal, as well in their bodies, as they are already in their souls: that so they may enjoy it for ever in their own persons for their bodies and for their souls: and not in the person of any heirs or successors: as it is in the inheritances of this world. But of this more afterward, upon the second verse. The second attribute, undefiled, signifieth that there is no spot or blemish in it. Yea, as the original word being substantively taken (as sometimes it is) signifieth a certain gem or precious stone, that is uncapable of any pollution, and that being cast into the fire, will neither be corrupted nor wasted; so may it be said of this inheritance. Yea, it is so pure, that as it is said of Ireland, that it will not suffer any toad, snake, adder, or any other venomous thing in it, so this inheritance will not admit or entertain any thing, that is polluted or defiled. This I say brethren (saith Paul) that flesh and blood cannot inherit the kingdom of God: neither doth corruption inherit incorruption: 1. Cor. 15. 50. This attribute seemeth to be a reason of the former. For as any thing is pure and undefiled, so it is also durable. And that which is altogether pure and undefiled, is also altogether durable, that is, immortal, and everlasting. This word also being understood of this inheritance not only in itself, but in respect of the heirs that shall enjoy it, importeth that when once they shall come to the full possession thereof, they shall be altogether freed from sorrow and labour, whereto here they were subject, so long as themselves were defiled, and so long as they lived here, where all things by them are polluted and defiled. This is manifest by the answer of one of the Elders unto john touching them which he had seen arrayed in long white robes. These are they (saith the Elder) which came out of great tribulation, and have washed their long robes, and have made their long robes white in the blood of the Lamb (that is, which are cleansed of all their pollution, and are become undefiled) than he addeth (as an appendix and consequence of the former) They shall hunger no more, nor thirst any more, neither shall the Sun light on them: nor any heat (viz. to scorch or hurt them) for the Lamb which is in the midst of the throne, shall govern them, and shall lead them to the lively fountains of waters, and God shall wipe away all tears from their eyes: Revel. 17. 13. 14. 16. 17. So we are taught that in this inheritance there is no defect, no sorrow or grief. What kingdom in the world is comparable? What King ever was there, that sometimes hath not wanted? and that sometimes hath not mourned and wept? Touching labour both of sin itself, and of all afflictions and misery by sin, another voice likewise from heaven said unto john, Writ●, Blessed from hencefort (or presently) are they which die in the Lord, for they rest from their labours: Revel. 14 13. In this inheritance therefore, there shall be no sorrow, no grief, no pain: not so much as a tooth, or a little finger shall ache. All shall be ease and comfort. Sin the cause of all want, grief and pain being taken away, all effects also must cease. Is there any other such inheritance in all the world? What a singular privilege therefore is this of this inheritance to be so undefiled, and whereof likewise the heirs themselves shall be undefiled? The third attribute (not withering) is added, as for further direct commendation of the inheritance itself, so likewise to amplify the first attribute, immortal, by a comparison of the less. For it signifieth that this inheritance shall not only be immortal, but that also it shall not so much as whither, or rather (according to the natural signification of the word) that it cannot be made to whither. As the original word is sometime taken, for a kind of flower, which will never whither (like to that amongst us which is called semper vivens, or the everlasting flower, because it being gathered and kept in the house, ever without water or any other moisture, it retaineth the beauty it had at the time of gathering) so the beauty & glory of this inheritance, shall never fade, whither, or decay; but continue the same for ever, in the whole, and in every part, that it was at their first entrance, that shallbe heirs thereof. It shall not lose so much as one leaf, neither shall any leaf grow lithe, and so hang down from the fellows. What an excellency is this? What kingdom was there ever in the world, but that was in time impaired and blemished, either by loss of some part thereof, or by not retaining the glory it had at the first? How was the glorious kingdom of Israel, immediately after salomon's time maimed by the falling away of ten tribes at once from the house of David? How was the kingdom judah afterward defaced, partly by often giving the treasure of the Lord, to make peace with foreign nations, and partly and principally in the captivity by the Babylonians, when their city jerusalem (before, the glory of the world) was sacked and destroyed, their noble and most famous temple burnt with fire, and their princes and nobles partly slain, and partly in most slavish manner carried into a strange land? I allege no particular Scriptures for proof of these things, because the whole book of jeremiahs' Lamentations doth most lamentably describe them. The same may be said of the kingdom of Babel, of the kingdom of the Medes and Persians, of the kingdom of Greece, of the great empire of Rome; all which are not only wasted and decayed, but also utterly consumed, the stamp only of the Roman empire yet remaining. The fourth and last attribute, reserved or preserved, noteth the safety of this inheritance, illustrated or confirmed by the place, in heaven. For all things in heaven are out of danger and gun-shot of any enemies whatsoever: Matth. 6. 20. That attribute (reserved) being so illustrated or confirmed by the place, is also amplified by the persons for whom it is so reserved: viz. for us: that is, for them whom before he had said God the Father had begotten again, and made his children. The attribute itself (reserved) noting the safety of this inheritance, is of the time perfectly passed, & so insinuateth that this inheritance hath Note. been kept a long time for the children of God, according to the words of our Saviour, saying, it was prepared from the foundation of the world for them that were blessed of his Father, Mat. 25. 34. and according to the words of the same Apostle in the end of the very next verse, where he calleth the said inheritance, the salvation which is prepared to be showed in the last time. Sith therefore this inheritance hath been so long kept for the children of God, they may the better assure themselves of it. For the long keeping of any thing for another, doth the better testify the full purpose of the keeper, that such shall have it, as for whom he hath kept it so long. Daily experience confirmeth this, that it needeth no other proof. The place, in heaven doth not only further confirm the said safety, but is also a reason of the former three attributes. For as all things in earth are mortal, defiled, and do daily whither, so all things in heaven are immortal, undefiled, and free from all withering. Yea, it further commendeth the excellency of this inheritance, as showing, that as high as the heaven is above the earth, so and much more excellent is this heavenly inheritance, than all earthly inheritances. The pronoun us, referred to the work of regeneration before spoken, doth plainly note (as I said) a special reservation and preparation (long before, even before all worlds) of the said inheritance, only for them that are regenerated, and so made the children of God. What a great benefit is this, that we shall have it, all of us, and not any other? even we that are the sons of the free woman, borne by promise: and that none coming of the bond woman, and borne after the flesh: Galat. 4. 23. shall be heirs (or have any part of this inheritance) with us? Genes. 21. 10. The which is also manifest by the constancy of Isaac in blessing jacob, without any revocation or division afterward of the said blessing betwixt jacob and Esau: without any repentance (I say) either as touching the whole blessing, or touching any part thereof, though Esau sought the repentance of his father in that behalf with tears: Heb. 12. 17. But of this propriety of this inheritance to the children of God only, sufficient hath been said before. Now that our comfort may yet be the more touching the said inheritance, let us observe, that the Apostle saith not only that that inheritance is so kept for us, but that also in the very next verse, viz. 5. he saith, that albeit we are here in earth in the midst, and thickest of our enemies (compassing us about like mighty bulls of Bashan, and like dogs: Psal. 22. 12. and 16, and as thick as bees: Psal. 118. 12.) and albeit in that respect, whiles we thus hue amongst our enemies, we are subject to many dangers, yet we are as safely kept, and as it were guarded (even walled round about) not by Angels alone, but by God himself; yea, the better to assure us that we shall be as safely kept here in earth (notwithstanding all our enemies) for that inheritance, as that is kept for us, he saith that we are kept by the power of God. So saith our Saviour, that he will give his sheep eternal life, and that they shall not perish, neither that any man shall pluck them out of his hands, because the father that hath given them unto him is greater than all, and no man shall pluck them (by any violence) out of his hand: joh. 10. 28. 29. So then the sheep of Christ, and children of God, are in the hands and custody of God the Father, and God the Son. They may therefore as well doubt of the power of God, as of their preservation for the inheritance now spoken of. O inseparable happiness! Without the former preservation of this inheritance for us, it is small comfort to hear it to be immortal, undefiled, and not withering: yea, the more excellent that this inheritance is noted to be by those three attributes, the more would be our grief, if it were not safely kept for us. What comfort also should we have by all the four former commendations, if we ourselves might in the mean time perish, and miscarry? Alas what comfort had king Edward the fift by this great kingdom, when himself was in the custody of his most wicked uncle, Richard the third, that most unnaturally and horribly murdered him and his younger brother? Besides all before written of this inheritance, the excellency thereof is laid forth further in Scripture by phrases of such things, as are in greatest regard, here upon earth: and chief by such things as belong to kings and kingdoms. Therefore it is said (as before we heard) that we shall be clothed in white: that we shall have crowns upon our heads: and that we shall sit upon thrones, yea, on the throne of Christ jesus himself. Because kings also far daintily, therefore it is said, that the children of God shall eat of the fruit of the tree of life, which is in the midst of the paradise of God: Ren. 2. 7. and of the Manna, that is hidden. Revel. 2. 17. As also in the Courts of Princes there is the voice of singing men and women: 2. Sam. 19 32. so in heaven all the Saints, and all the Angels shall sing a new song, and the song of Moses and of the Lamb: Revel. 5. 9 10. 11. and 14. 3. where there is mention of haps, and of a new song; yea, such a song that no man could learn, but the elect bought from the earth. Whereas Princes also dwell in stately and princely palaces: lift up thy eyes to heaven, behold the beauty and glory thereof: and consider whether the inside of the greatest and most sumptuous palaces in all the world, with all their rich and sumptuous furniture, be comparable to the outside of heaven. If the outside be so beautiful and glorious, are not the inner parts where God himself with all his Angels are in all glory, much more beautiful and glorious? How doth David oft times commend the house of God upon earth? Doth he not speak of the tabernacle before the temple was built, by way of admiration: O Lord of hosts, how amiable are thy tabernacles! Psal. 84. 1. Doth not he therefore pronounce them Blessed that might dwell in his house? verse 4. yea doth he not say, that a day in the courts of God, is better than a thousand elsewhere? and that for his part, though he were then anointed heir apparent to the crown and diadem of the kingdom of Israel, yet he had rather be a doorkeeper in the house of his God, then to dwell in the tabernacles of wickedness? verse 10. If he thought the house of God so amiable upon earth, which is (as it were) but the gatehouse of heaven, how amiable thought he heaven itself to be? Glorious things (saith the Prophet) are spoken of thee thou city of God: Psal. 87. 3. what city of God? The earthly jerusalem. What glorious things are spoken of that city? That it is built as a city compact together in itself, that thereunto the tribes of the Lord go up, according to the testimony to Israel, (or of the Israelites) to praise the name of the Lord, and that there are thrones set for judgement, the thrones of the house of David: Psal. 122. 3. 4. 5. Were these and many other the like glorious things spoken of the city of God, and of jerusalem upon earth? What then may be said of the City of God, and of the jerusalem of God in heaven? That was but a type; this is the thing signified. That was corruptible, and is now destroyed; this abideth for ever: That was an habitation for a time for corrupt and mortal men; this is an everlasting habitation of God himself in his glory, for all the Angels, and for all the Saints purged of all their sins, and made glorious, without any spot or wrinkle: That was made by men and with hands; this was made by God himself without hands. That had goodly towers, almost past numbering: Psal. 48. 12. this likewise hath many dwelling places, more artificially compact together then all the gorgeous palaces of jerusalem, or of all the Princes in the world. Thither the tribes of Israel did go up: but hither all tribes of all nations under heaven are and shall be gathered to praise the name of the Lord by singing those songs before spoken of. There were the thrones of David: but here is the throne of Christ jesus, for the judgement of all the world. What shall I say more? When we shall come to this inheritance, though the happy state thereof be described by such things as are upon earth in greatest price (for our better capacity) yet for all that, no such things are sufficient to set forth, and fully to express the thousandth part of the excellency thereof. The eye of man hath not seen, neither hath the ear of man heard, neither can the things enter in to the heart of man, which God hath prepared for them that love him: 1. Cor. 2. 9 What tongue then of man, by any thing, or by all things in the world is able to express them? Yea, the truth is, that albeit the future condition of the children of God be described by white raiment, by eating of the fruit of the tree of life, etc. and of the Manna that is hidden, etc. yet we shall neither have apparel nor food for our bodies in the world to come. As man before his fall, lived by corporal food without apparel, and after his fall had need as well of apparel to cover his nakedness, as of meat to nourish him: so ●n the resurrection the children of God shall live without either of both: without meat, and without apparel. As concerning marriage it is said, that In the resurrection they neither marry wives, nor wives are bestowed in marriage, but that they shallbe as the Angels of God in heaven: Mat. 22. 30. so shall it be for meat and apparel. The children of God shall live forever without both. There shall be neither cold, nor hunger, nor thirst. Their bodies that are sown natural bodies shallbe raised spiritual bodies. They shall still be bodies, & the same bodies in substance that they were before: (otherwise how could it be said that they are raised again?) but touching their qualities, as they shall be changed many other ways, so also this way, that they shall be spiritual bodies, that is, such as shall not live by natural meats, as upon the earth they did: but altogether by the immediate virtue of the spirit, even as the Angels do now live in heaven. This then in the life to come, shall be the perfection of the children of God, that they shall need no outward means for their everlasting maintenance and preservation: as here they did for their maintenance and preservation for a time: yea, for a short time: which for the shortness thereof, is not worthy to be called half a time. So having nothing, they shall be ten thousand times more happy than they were here having many things. Men are not so happy here by having many things, as they shall be in the world to come by needing nothing. I mean no such outward things, as without which before they could not live. To illustrate this by a familiar similitude: As a man being in poor state and in a mean calling here in this world (as a shoemaker, a tailor, a husbandman, or such like) cannot live without such things, as appertain to such trades (as the shoemaker cannot live without his last, cutting-knife & awl: the tailor without his shears and pressing iron: the husbandman without his spade, mattock, flail, plough, hedging bill, etc.) but yet the same man being advanced to wealth & higher calling amongst men, hath none of the former things; and yet is not the worse, but the better, because he needeth no such things now, as without which before he could not live: so the children of God in the life to come, being in full possession of their inheritance, shall be never a whit the worse, because they shall have no meat, nor apparel, nor any other such outward thing for maintenance and preservation of their state as here they had: but they shall be so much the more happy and blessed, because they shall need no such thing. Besides all hitherto spoken of the happy and blessed inheritance of the children of God in the world and life to come, whereas here they had the company of men, yea oft times of wretched & wicked men, such as of whom they might cry out, as we hear David did, Woe is to us that we have them in our company: Our souls have too long dwelled with them: in the life to come, in stead of such company, they shall have the society & fellowship of the blessed Angels, the least whereof is more glorious, then ever was Solomon in all his royalty; or then are all the kings & Princes in the world, when they show themselves most in all their kingly and princely robes & glory: yea, then (as before we heard) they shall have perfect communion with God himself, Father, Son, and holy ghost: and they shall see Christ jesus God and man, in all his glory, & be also themselves in their own persons partaker thereof (as we shall hear more at large upon the second verse following) they shall (I say) see Christ jesus in all his glory, & be themselves partaker thereof, according to the prayer of Christ himself for them in that behalf: joh. 17. 22. 23 24. How sweet, happy, & comfortable a thing is this! when Peter, james, and john saw Christ but a little transfigured in the mountain, and Moses & Elias in some glory talking with him; how were they affected? how were they ravished? How did Peter say (in the name of the rest) Master it is good for us to be here: If thou wilt let us make here three tabernacles, & c? Mat. 17. 4. were they thus affected? were they so ravished? did they so desire still to dwell in the mountain, and to enjoy the sight only of Christ and of two of his Saints, themselves being yet clogged with their sins, and clothed with corruption & mortality? Oh how happy then shall that day be, when the children of God shall see Christ jesus in his perfect glory, accompanied and attended upon with millions, and many millions of most glorious Angels: and when themselves also shall have put on incorruption and immortality; and according to their degree and measure be also crowned with a crown of the same glory! The Prophet amongst divers other arguments whereby he provoketh all the servants of the Lord, to praise the name of the Lord, setteth down this for one, that The Lord raiseth the needy out of the dust, and lifteth up the poor out of the dung, that he may set him with the Princes, even with the princes of the people: Psal 113. 1. etc. Was it, and is it so great a dignity, so great an honour, so great an advancement, to make poor men to sit with Princes in this world? What then is the dignity, honour, and advancement of the children of God, to sit with God and with Christ jesus, and with all the holy Angels in the heavens? It is here also to be considered, that this inheritance is so ample and so excellent, that how few soever shall enjoy the same, they shall have never a whit the more: and how many soever Note. shall be admitted thereunto, none shall have any whit the less. In all earthly inheritances it is far otherwise: yea clean contrary. The fewer they are amongst whom any inheritance is divided, the greater is the portion of every one. And the more the heirs of any inheritance are, (how ample soever the same be) the less is the portion of every one. All hitherto said, or which can be said: yea more than any tongue can speak, or then any heart can conceive, is the more in respect of the certainty thereof. Nothing in this world, though it be in present possession, is so certain, as all spoken before of this inheritance. For the certainty of faith is much greater, than the certainty of sense and human reason. This certainty of this inheritance, and of the things before spoken thereof doth not only depend upon that before written of the safety both of the inheritance itself, and of the children of God to whom the same inheritance belongeth: but also upon divers express scriptures and upon divers other reasons. Touching scriptures, consider these that follow, and many other the like, which the mention of these, and diligent reading will bring to thy understanding. He that doth these things (viz. which walketh uprightly, worketh righteousness, speaketh the truth in his heart slandereth not with his tongue; neither doth evil to his neighbour, nor receiveth a falsereport, that contemneth a vile person, but honoureth them that fear God: and keepeth his covenant, though it be to his own hindrance, and giveth not his money unto usury, nor taketh reward against the innocent) even this man shall dwell in the Lord's tabernacle, and rest in his holy mountain, and shall never be removed: Psal. 15. 1, etc. and 24 3. etc. They that trust in the Lord shall be (or are) as mount Zion, which cannot be removed, but remaineth for ever: Psalm. 125. 1. Whosoever heareth of me (saith our Saviour himself) these words and doth the same (viz. not perfectly, for that is not possible in this life, but uprightly, which therefore is placed before Note. all the particulars following in Psal. 15. 2.) I will liken him to awise man, which hath built his house upon a rock; and the rain fell, and the floods came, and the winds blue, and beat upon that house. and it fell not, for it was grounded on a rock: Mat. 7. 24. 25. I say unto thee, thou art Peter, and upon this rock will I build my Church, and the gates of hell shall not overcome it: Mat. 16. 18. All that the Father hath given unto me, shall come unto me, and he that cometh I cast not away: joh. 6. 37. This is the Father's will that sent me, that of all that the Father hath given unto me, I should lose nothing; but should raise it up again 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 never fall: 2. Pet. 1 10. This world passeth away and the lusts thereof: but he that fulfilleth the will of God (that is, which endeavoureth sincerely to do it, as before was showed) abideth ever: 1. joh. 2. 17. This shall suffice for express scriptures. Many other the like there are, but I leave them to the observation of the diligent reader. Touching other arguments: First the immutable constancy of God confirmeth the certainty of the inheritance of God's children. God is not as man, that he should lie, neither as the Son of man that he should repent: hath he said, and shall he not do it? and hath he spoken, and shall he not accomplish it? Num. 23. 19 1. Sam. 15. 29. My counsel shall stand: and I will do whatsoever I will, etc. I have purposed and I will do it: Isai 46. 10. 11. Whom he loveth, he loveth to the end: joh. 13. 1. The gifts and callings of God are without repentance: Rom. 11. 29. God is faithful: 2. Thes. 3. 3. With God is no variableness nor shadow of turning: james 1. 17. He is faithful that hath promised, Heb. 10. 23. Secondly, in respect of God's promise, in respect of God's ●ath, in respect of the earnest and pledge of God's spirit given unto us, to seal us to the day of redemption: in respect of the great price that Christ hath given, and God the father hath received for this inheritance for us all that are Gods children: in respect of Christ's former prayer for it, joh. 17. 20. which God the father always heareth, joh. 11. 22. and 42. and in respect also of his daily intercession in the behalf for us at the right hand of God, Rom. 8. 34. it standeth not only upon the mercy of God, to make this their inheritance certain, but also upon his righteousness, 2. Thes. 1. 7. Heb. 6. 10. Thirdly, the children of God (all and every one) are the members of Christ's body, as before hath been showed: As therefore it is impossible for any power to take away any member of Christ's glorified body in heaven; so is it impossible for any power to take away any member of his mystical body in earth. The soldiers that broke the bones of the two thieves that were crucified with Christ, could not for their lives break the bones of Christ, because it was written: Not a bone of him shall be broken: john 19 33. 36. Can not a bone of his natural body be broken by the malice and violence of all his adversaries, armed with the power of hell itself, and that because the Scriptures had said in one place that a bone of him should not be broken? How then shall it be possible for any member of his mystical body coupled together by the eternal and all powerful spirit, to be altogether taken away and deprived 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 add many other arguments for further confirmation of this certainty: but because the next verse of my text offereth fit occasion to speak again thereof, therefore in the mean time I will content myself with these. This notwithstanding I may further add for the better amplification of the dignity of God's children by this certainty of their inheritance, viz. that thereby in poverty they are made content: in abundance they are sober and wary: in the enmity of other against them, they are courageous and magnanimous: and in afflictions they are cheerful and comfortable. By all hitherto said of this inheritance, who seethe not the exceeding dignity, and most honourable condition of the children of God? On the contrary, as the state of the children of God is the better by their freedom from the condemnation beforespoken of, although they should never come to this great inheritance; so the state of all natural and wicked men, is the more base, the more vile, the more woeful, and the more fearful, because (though it were possible they should not be so condemned, as before we heard they shall be, yet) they shall have no part of this inheritance, but shall be utterly cast out and excluded: Genes. 21. 10. Revel. 22. 15. to whom it shall be said (whatsoever they shall plead for themselves from their great works of prophesying in Christ's name, and casting out devils in his name, etc.) I never knew you, Depart from me ye that work 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 have heretofore spoken of divers 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 less reckoning. This is peace of conscience accompanied with exceeding joy; of this the Apostle speaketh as of a fruit of forgiveness of sins and justification before handled. Being justified faith (saith he) we have peace towards God: Rom. 5. 11. yet it is not only a fruit of justification, but also of all or of most of all, at least of the knowledge of all or of most of all the benefits before declared. For not only being justified by faith have we this peace of conscience, but also by faith being made one with Christ, and in Christ being quickened and freed from sin, made wise, holy, and righteous, and having freedom to trade for heaven and heavenly things, being made the children of God in special manner to glorify God: being so incorporated into Christ, that we have also communion with the father and the holy ghost: such a communion with all the three persons as shall continue for ever; such also as is represented unto us by many excellent similitudes whereby our dignity is made more manifest, in respect whereof many of Christ's names and honourable titles are communicated unto us: as also whereby we have liberty with boldness to ask at all times any thing for us at the hand of God, with better assurance of obtaining it, the greater the thing is we ask: yea whereby we are freed from all the evils of this life (as they are evils) and have right to all the blessings of this life: and lastly whereby we are freed from everlasting condemnation, and are made heirs of the kingdom of heaven. Having (I say) this manner of communion with Christ, and all other benefits and prerogatives of the children of God hither to spoken of, we have this peace of conscience and joy of heart whereof we are now to speak. So this peace and joy being fruits of all the former things, I have therefore reserved the handling thereof for this place after all before written. From hence, that this peace and joy are fruits of all the former benefits, it followeth, that as we have heard all the former to be proper to the children of God, so these are in none other to be found but only in them. Where there is not nor ever was the cause, there cannot be the effect: Secondly, this the Apostle expressly teacheth, opposing these two, one to the other: the spirit of bondage and the spirit of adoption whereby we cry Abba father: Rom. 8. 15. so nothing first that the spirit of bondage unto sin, is the spirit offeare: Secondly, that they that are freed from that spirit of bondage and have received the spirit of adeption whereby they cry Abb● father, are freed from the former spirit of fear. There being therefore such an opposition betwixt these two, there can be no agreement. As therefore all the children of God are freed from the spirit of fear, so they only are freed from the spirit of fear. Hence also it followeth, that all the children of God and they only have this peace whereof we speak. For they that are freed from fear must needs have peace: and they that are possessed with the spirit of fear, cannot possibly be at peace. To speak yet further of this peace, let us consider that the children of God having (as hath been showed) Christ himself, they can no more be without this peace, then without the life, the light, the knowledge, the wisdom, the holiness, the righteousness, the liberty, and other things before spoken of. This is evident, because Christ is called the Prince of peace: Isat 9, 6: can any have the Prince of peace, and be without peace? Is it not expected that where there is in any company a justice of peace, there all should be at peace, and none should break the peace? how then can we doubt of peace to be there, where there is and dwelleth the Prince of peace himself? When Christ was new borne into the world, and lay in his swaddling clouts, having done nothing in his own person, to wards our reconciliation and salvation (his in carnation and coming into the world only excepted) is not this a part of the song, that the Angels with the multitude of heavenly soldiers did sing. in the hearing of the shepherds, Peace on earth, as well as glory to God in high? Luk. 2. 14. Having now by the blood of his Cross, made that peace which was then proclaimed: Eph. 1. 15. Coloss 1. 20. how much more may men and Angels, sing and say not only peace in earth, but also peace in the heart of every child of God? Verily, all the children of God may the better be at peace in their hearts, because the Prince of peace Christ jesus, in his own person hath said to his diseiples (and in them to all that belong unto him) peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you: let not your hearts be troubled nor grieved: john 14. 27. It is much that he had said before by his Prophet, The work of justice shall be peace, even the work of justice & quietness, and assurance for ever; and my people shall dwell in the tabernacles of peace, etc. Isai 32. 17. 18. But this that he speaketh in his own person is much more. As this peace is thus manifest to belong to all the children of God, so that it is proper only to them, and that the wicked have no part in it, doth further appear, because the Lord saith that there is no peace to the wicked: Isai 48. 22. yea in the same respect (viz.) that there is no peace to the wicked) after much peace promised to the godly, he compareth the wicked to the raging sea, which cannot rest, and whose waters do cast up (as it were continually) mire and dirt: Isai 57 20. Solomon likewise speaking of the wicked and the righteous (that is, of them that are not and of them that are the children of God, saith, the wicked fleeth when no man pursueth, but the righteous are bold as a lion: Prou. 28. 1. Eliphaz saith that the sound of fear is ever in the ears of the wicked: and that even in the days of his prosperity the destroyer shall come upon him: job 15. 20. job himself likewise speaketh thus of the wicked, terrors shall overtake him as waters: etc. job 27. 20. The wicked indeed cry to other and to their own hearts especially, peace peace, as it is often in the Prophets jer. 6. 14. and 8. 11. but yet the Lord saith (as before we heard) that there is no peace to the wicked. Yea, how can they have peace, that know not the way of Peace: Isat 59 9 and which reject the Gospel of peace: Ephes. 6. 15. yea the Prince of peace Christ jesus himself: and which always are in contention wounding one another and sowing the seeds of discord and contention amongst men? As when jehoram said to jehu, is it peace jehu? jehu answered, what peace whiles the whoredoms of thy mother jezabel and her witchcrafts are yet in great number? 2. Kings 9 22. so to the wicked that shall speak of peace, or inquire after peace it may be answered, what peace can there be unto them, when so many sins as they have committed in great number remain uncancelled and unpardoned in heaven, and unrepented of in the earth? This that I speak of the wicked is not only to be understood of the meaner sort of the wicked, that are bare, poor, without friends, and worldly delights: but also of Princes and other in great place, that have great friends, that abound in wealth, that flow in delights of the world, that are mighty in authority, and want nothing which might seem helpful to them against fear, or to make for their peace and good security. And this is manifest by the deadly fear of Nabal, Saul, Belshazzar, and Felix before spoken of. If therefore the greatest sort of the wicked be subject to such fears, who notwithstanding have many means in the judgement of men to secure them against fear, what shall be said of other? True indeed, the wicked do not always fear thus, because through the extreme hardness of their hearts (whereunto God in great justice doth give them over, which is the greatest judgement of all other in this life) they are without feeling of the cause of this fear. Sometimes also when they feel this fear coming upon them, they labour by the pleasures of this life, or by company, or by some such means, to shift and shake it off. But alas poor men, they strive against the stream: yea they have wind and tide against them in that behalf. The more they put off fear for a time, the stronger it will return in the end: As a man troubled with the toothache, for the mitigation thereof for the present taketh cold water, which maketh the pain more violent afterward: and as one that hath scald his leg rhrusteth the same presently into cold water, and thereby findeth ease of the heat for a while, but afterward feeleth the greater and longer pain: so they that by pastimes and pleasures and worldly business, and good fellowship, put away their fears for a time, do find them more extreme in the end. It is with such men as with many an ill debtor, that being arrested by some bailiff or sergeant, at the suit of some one of his creditors, to avoid imprisonment doth either violently resist, or smiteth the bailiff or the sergeant on the head, that he layeth him for dead: or else gerteth him into a tavern or Alehouse, and there maketh him so drunk, that himself escapeth for the present. But what doth he help himself by this means? nothing at all: yea, he plungeth himself into further danger. For in the end the creditor at whose suit he was arrested, dealeth the moreseverely with him. Even so the wicked that by any sleights pass over their fears, not by humbling themselves to God the great creditor, to whom all men own more than they are able to pay (as hath been before said) but by striving and struggling and by making their fears drunk (as it were) for the present, do thereby in the end increase their fears, and make them stronger and more violent than before. Great especially shall the fears of the wicked be, and far greater than they shallbe able to bear, when God shall come in special judgement against them. The Prophet Isay threateneth the jews with such a day of vergeance, as wherein the wicked should go into holes and caves of the earth from before the fear of the Lord and the glory of his Majesty, when he should arise to destroy the earth, Isay 2. 19 So the Prophet Osea, denouncing the judgements of God against the Israelites saith, that they should say to the Mountains, cover us, and to the hills, fall upon us. Hosea 10. 8. According there unto also our Saviour seeing some women to follow him weeping as he went to suffer upon the Cross for us, biddeth them not to weep for him, but for themselves and for their Children: and why? because such days of God's wrath were coming, as wherein they (that is, the wicked and such as had persecuted him, yea & their posterity) should begin to say to the Mountains, fall upon us, and to the hills, cover us, Luke 23. 30. Most of all shall the fear of the wicked be in the great day of the Lord. The fear (I say) of Kings of the earth, of great men, of rich men, and of the chief Captains, and of the mighty men (who most brag of their courage, and think scorn to be told that they will be afraid of any thing) and of every bond man etc. the fear (I say) of all these shallbe so great, that when the sun shallbe black and the moon turned into blood, than they shall hide themselves in dens, and among the rocks of the Mountains, saying to the Mountains and the Rocks, fall on us, and hide us from the presence of him that s●●tcth on the throne, and from the wrath of the Lamb. Reu●lati. 6. 15. But even in this great and fearful day, such shallbe the peace of the Children of GOD, that they shallbe bold and not ashamed before CHRIST jesus, as this Apostle hath said in the former Chapter, verse 28. Oh unspeakable happiness! Is not therefore the dignity of God's Children in this respect exceeding great? This peace of the Children of God shall abide with them so, that they may always lift up their face and be stable without fear etc. and that they may be bold, etc. and lie down safely taking their rest: job. 11. 15. For the Lord hath promised that the Mountains shall remove and the hills fall d●wn, but that his mercy shall not departed nor his covenant of peace fall away: Isa. 54. 10: but shallbe an everlasting covenant: Ez. 37. 26. Hither also belongeth that of Isay 9 7. and that before alleged, Isay 32, 17. This also the Apostle teacheth in the place before alleged, Rom. 8. v. 15. For in that the Apostle saith they have not received the spirit of bondage to fear again, he plainly noteth that they that are now freed from the spirit of fear shall never fear again. What then, shall the children of God have no fear at any time? yes, they shall fear God more than before, in a childlike manner, and so, as that in such fear of God they depart from evil: job. 1. 8. and as fear is commended to be the beginning of wisdom: Psal. 111, 10. and to be a well pring of life to keep from the snares of death: Pro. 14, 17. and as the fear of God testifieth us to be blessed, & is joined with great delight in his Commandments: Psal. 112, 2. and as this fear of God working the keeping of his Commandments is said to be the whole duty of man: Eecl. 12, 13. and as we are further exhorted even in respect of the promise of God, to cleanse ourselves from all filthiness of the flesh and of the spirit, and to grow up to full holiness in the fear of God. 2. Cor. 7, 1. and to fear the Lord and serve him. 1. Sam. 12, 24. or to serve the Lord in fear: and to rejoice in trembling. Psal. 2, 11. and to make an end of our salution with fear & trembling, Phil. 2, 12. and lastly in consideration as well of his severe justice in rewarding every man according to his works, as of his fatherly goodness towards us, to pass the time of our dwelling here in fear: 1. Pet. 1. 17. Thus I say the children of God must fear and do fear. If men be without this fear, they are secure and without the spirit of adoption: that is, they are not the children of God, as afterward upon an other occasion we shall hear again. But as for slavish fear, such as is forbidden, & such as ariseth only from regard of God's power & justice without respect to his mercy and goodness and such as is repugnant to faith which is the assurance of God's favour: Heb. 10. 22. this is also contrary to the peace of God's children: and of this it is to be understood that they are delivered out of the hands of their enemies that they may serve God without fear: Luk. 1. 74. But are the children of God indeed always without this kind of fear, so that they never have any brunts thereof? I answer, that the children of God are not only spirit but flesh: there is none of the children of God so regenerate, but that his regeneration, or rather his sanctification which is (as I said) the slature of a man regenerate, is here imperfect: although therefore so far forth as they are sanctified or regenerate (for I will not strive about words nor be too curious or precise for phrases) they be freed from fear as having received the spirit of adoption which is contrary to the spirit of bondage and of fear, and whereby they may be bold to call God their Father, and assure themselves of his fatherly love towards them; ●et so far forth as they have some relics still of the old man, so far they cannot but sometime fear, even so fear as fear is forbidden. Yea, so much the more do they often fear (otherwise than they should) both God's justice and also the rage and cruelty of their enemies, because the unsanctified part doth so oppress, and sometime and for a time, overwhel me the sanctified part and the spirit of adoption in them, that they think themselves not to be regenerate at all, neither ever to have received the spirit of adoption, but to be mere natural men, and as wicked as any other. But although they do thus fear, looking only to God's justice and not to his mercy, and respecting only the corruption of nature remaining in them, not the beginnings of grace, whereby they are assured of an inheritance reserved in heaven for them, as also of their own preservation here by the power of God: yet even then have they cause not to fear, but to be of good cheer in respect of those arguments against fear before handled. As the wicked do sometimes taste the powers of the world to come: Heb. 6. 5. that is, of the joys of heaven, so the Lord will have his children to have a little mark of the fears that are proper only to the wicked, that they may pray the more earnestly for recovery of their former peace of conscience, as David did: Psal. 51. 8. and 12. and the 〈◊〉 to esteem of it when they find it again: as also that after the recovery of their former peace of conscience they may be more careful to keep it themselves, and the more diligent in teaching other to keep it likewise: for every benefit is the sweeter by taste of the contrary. Again the Lord will have such fear of his children to be as a glass to the wicked, wherein they may the better see their own fearful state and condition in not being the children of God, as gathering by such fears of the godly, that they themselves are in much more fearful condition and have much more cause to fear. Moreover, such fear in the children of God, doth often arise from the mistaking of things, and from their imagination of that that is not. So we did see before, that the disciples of Christ feared upon imagination that they had seen a spirit when they saw him. So many of the children of God have in all ages feared, and now do often fear: because they judge not aright of the graces of God in themselves, but think they have no faith at all, no love at all, etc. and therefore no assurance at all of God's favour and of their own salvation, because their faith, love, and other graces of God are weak and come short of that they ought to be: because they are able to distinguish between a nullity and an imperfection of God's gifts, accompanying salvation in them; therefore they think that to be a nullity, that is only an imperfection. It is also with the godly in this case as sometime with a company of rebellious subjects, where notwithstanding the king hath pardoned and sent his pardon unto them, signed with his own hand, and sealed with his own seal. For as such having no skill to read their pardons, do therefore doubt of them, and fear the king's displeasure: so many of God's children, being pardoned of all their sins, and having their pardon written in their hearts by Gods own finger, and sealed with the spirit of adoption, do notwithstanding doubt and fear, because they cannot well read the said pardon. But why can they not read it? either because it is written in small letters, which their sight being but in part, cannot see: or because they have not gone long enough to school for the learning to read God's hand perfectly and readily: or because they themselves have forgotten that which they had learned in that behalf: or because they have kept their pardon so rechlesly and carelessly, that the same being blotted and obscured with many sins (through their negligence and carelessness committed,) cannot well be read by themselves or any others for a time, viz. so long as they live so carelessly, and till they have purged themselves of such sins, as whereby not only the writing of their pardon is blurred, and made unlegible: but also their own sight is dimmed so, as they neither can read their pardons, nor see any thing else touching their salution as they ought. So had David blotted and obscured the pardon of all his sins and dimmed his own sight by his sin with Bethsheba and against Vriah, that he was troubled with many fears, which made him to complain of his state as if it had been as bad as any man's, and that he prayeth the Lord to create in him a new heart, as if he had never been regenerate before: Psal. 51. 10. The afflictions also of this life befalling the children of God (being especially compared with the prosperity of the wicked) do so blind their eyes, that they cannot behold the goodness of God to the peace of their consciences as they should, and as sometime they behold the same. This made the Prophet to say, I have cleansed my heart in vain: Psal. 73. 13 ●nd to think the state and condition of himself to be no better than the state and condition of the wicked: yea to judge theirs better than his. Yea David being banished from the Ark of God and in danger of many enemies, had such trouble of mind and fears of heart that he was feign to rebuke himself in that behalf, and to say to his soul (as before we heard) why art thou cast down, O my soul? and why art thou disquieted within me? Ps. 42. 5. 11. & 43. 5. Finally, sometime such sears of the children of God, & the error of their judgement touching them, arise from some bodily cause, even from a melancholic constitutio, whereby the judgement is so crazed, that it doth not err only in matters of God, & which concern salvation, but also in things of this world & which concern this present life. For the abundance of melancholy oftentimes taketh away from men the knowledge of their best friends, & makes them to think that they are utter enemies, & to fear them accordingly. No marvel then though the said humour do sometime obscure the favour of God and darken the peace of conscience, even in the best of God's children. These that are thus occupied with fears, do measure their condition more by feeling then by faith and other arguments of greater certainty than feeling. But howsoever the children of God in these and the like respects be troubled with such fears for a time: yet as before we said of other troubles of this life, so I may also say of those fears, that the Lord doth at the last deliver them our of all, and turn them likewise to their great good: yea, for the most part the Lord giveth his children most inward peace when they have most outward calamities: at least when they have Note. most need of such inward peace, than also have the godly most peace, yea, most comfort. When the wicked are most dismayed, namely in the times of greatest storms and tempests; even of most mighty and fearful thunderings & lightnings, at such times the wicked quake and tremble, as fearing some greater evil towards them; and so indeed oftentimes it falls out: but contrariwise the children of God looking not so much to the lightnings, nor hearkening so much to the thunderings, as considering therein the great power of God how able he is to save them, & how soon he can subdue their enemies, do in this respect both follow their callings the more quietly, and also hold up their heads the more cheerfully. The like may be said of them in the hour of their death: Mark (saith David) the upright man, and behold the just, for the end of that man is peace: Psal. 37, 37. and why so? the son answereth the father (I mean Solomon answereth David) saying, the day of death is better than the day that one is borne (that is, to the child of God) Ec●l. 7, 3. and why is this? because the day of death to the children of God is the day of deliverance from all their misery. The children of God themselves die not, but their misery then dieth: yea, then also their sin the cause of their misery, and chief misery itself, maketh an end. Secondly, death to the godly, is but a short bridge, and a speedy passage to eternal life: they take not only their leave of all calamities, but they enter also into their Master's joy, and take now more full possession, than ever before they had of that most blessed inheritance, whereof before they heard, and which they had a long time most earnestly longed for. On the contrary howsoever the wicked for a time, especially in prosperity, seem to be at peace and so live securely fearing nothing, yet if adversity once come, than they rage and storm: then they fret and chafe: then they rail and rave: then they curse and swear: then they speak not only against men but also against God himself: especially the day of their death is most fearful unto them, as being the end of all their happiness, and the beginnings of their greatest woe and misery: and so they finish their days most heavily, most fearfully: yea sometime they are so discontent with some things befallen unto them, or so tormented in their minds with fear of God's judgements against themselves, that they play the bloody butchers upon themselves. So Achitophel in malcontent mind hanged himself: 2. Sam. 17. 23. so judas (as before we heard) in great desperation of God's mercy did make the like fearful end of himself: Mat. 27. 5. That sometime the children of God die unquietly in outward appearance, it is to admonish other the better to prepare themselves for their end, and to labour the more to treasure up for themselves comfort (by keeping a good conscience) for the day of their death. That the wicked die sometime peaceably and in show comfortably, either it is to admonish all men not rashly to judge, sith God can in a moment secretly work repentance: or else howsoever some will say of such, that they went away like a bird, or died like a lamb, yet rather if they showed no repentance, especially if they did not indeed repent, they are to be thought to have died like beasts, that for the most part, dying naturally of some disease and not being killed violently, do only pant and groan, and make no other noise: As it is said of Nabal, that when Abigail had related what David had purposed against him, and what she had done to save Nabal from the execution thereof, that his heart died wit hin him, and he became like a stone and so about ten days after he died: 1. Sam. 25. 22. 28. so the wicked dying in their sins and yet not dying raging nor raving, etc. do die like stocks or stones, that is, neither showing any more repentance, neither any whit more regarding any goodness than stocks or stones. But to return to the children of God, such is their peace upon the grounds before mentioned, that as they are freed from the servile fear of God's wrath and justice, so they are likewise freed from all such fear of other creatures as whereby they should be dismayed or disabled from such duties as belong unto them. For what need they fear any thing, sith God hath made a league with all creatures in their behalf? and sith they know that all things do work together for their good, as before we have heard? we may therefore Note. conclude they need not to fear any evil tidings: Psal. 112. 7. yea though they walk through the vale of the shadow of death: Psal. 23. 4. but that every one of them may say, the Lord is my light and salvation, whom shall I fear? the Lord is the strength of my life of whom shall I be afraid? Psal. 27. 1. and again, I will lay me down and also sleep in peace, for thou Lord makest me dwell in safety: Psal. 4. 8. this peace of the children of God is not only common to them all, neither only proper to them alone, neither only always in them even in all troubles and in death itself (in manner notwithstanding and with the exceptions before expressed) but it is also accompanied with great joy of the holy ghost, and such as none of the wicked do enjoy though they be kings and Princes, or otherwise abounding in all prosperity. Indeed commonly the state of the children of God is accounted the most lumpish, dampish, heavy, and solitary state of all other. Yea, amongst many other things that do discourage men from being the children of God, this is not the least, that they think there is no joy, no mirth, no gladness belonging to them, but that if once men will frame themselves to be the children of God, than they must bid farewell to all joy, and they must prepare themselves to all sadness and heaviness. But this is a foul and gross error, even proceeding from the father of lies. For the truth is, that as the righteous and none but the righteous are often bid be glad and rejoice: Psal. 32. 11. and 33. 1. Phil. 4 4. and elsewhere; so indeed in respect of the forgiveness of sins, and of the favour of God, and of all other benefits before mentioned, they have more cause to be glad and rejoice then all the world beside. Yea, none but they have sound cause to be glad, and rejoice: For joy and peace are as well as accounted fruits of the spirit, as love, patience, goodness, faith, gentleness, and temperance: Gal. 5. 22. and the kingdom of heaven is as well said to be in peace and joy in the holy ghost, as in righteousness. Rom. 14. 17. in both which places this is to be observed that the Apostie joins peace and joy together as I now do, even as the cause & the effect: it is therefore evident, that there is no sound joy but where there is the spirit and kingdom of God. The Lord speaking of the wicked and of the godly saith thus, Behold my servants shall rejoice and ye shall be astounded: behold my servants shall sing for joy of heart, and ye shall cry for sorrow of heart, and shall howl for vexation of mind: Isai 65. 13. 14. Before likewise, the Lord had said by the same Prophet, The redeemed of the Lord shall return and come to Ston with proise, and everlasting joy shall be upon their head: they shall obtain joy and gladness, and sorrow and mourning shall fly away. Isai 35. 10. Therefore the Apostle commendeth this peacero be the peace of God and to pass all understanding: Phil. 4. 7. first, because no human understanding can sufficiently comprehend it. Secondly, because no human understanding can prise or value it according to the worth thereof. Solomon also speaking of a good conscience which is only to be found in the children of God, saith that it is a continual feast: Pro. 15. 15. because it bringeth that joy before spoken of, and maketh men always as merry as if they were at a greatfeast: always, I say, and not sometimes only doth a good conscience make a man merry, viz. not only in abundance of other things and in prosperity, but also in want and penury: vea under many greatand heavy afflictions. For so the Apostle testifieth of them to whom he did write, that being by the rich mercy of God begotten again to a lively hope of that excellent inheritance whereof before wespake, they didreioice, although by many afflictions they were in heaviness: 1. Pet. 1. 6. yea afterward he describeth their sound joy by two notable attributes unspeakable and glorious, vers. 8. As these christians did so rejoice; so the Apostle Paul, though continually under great and heavy afflictions and persecutions: Acts 20. 23. 2. Cor. 11. 23. yet he testifieth that the testimony of his conscience was his rejoicing: 2. Cor. 1. 12. Therefore often elsewhere he professeth that he was so far from being ashamed of his crosses and manifold troubles, that he did rather rejoice and glory in them, and so we see indeed, that he and Stlas being in prison, did not mourn and weep, but sang Psalms even at midnight: Acts 16. 25. The like joy we read to have been, if not in all, yet divers of the martyrs mentioned in the book of the Acts and Monuments. Yea the truth is, that in respect of the premises the meanest child of God that hath faith and regeneration but as a grain of mustard seed, hath more sound and true matter of rejoicing (even in afflictions) than the greatest, the richest and the mightiest monarch in all the world, that hath not received the spirit of adoption. Yea, how can they rejoice that have no communion with Christ, that are dead in their sins, that are no better than fools and madmen, that are in bondage unto sins, yea, unto satan himself, that have no freedom in heaven, neither any trade for any merchandise thereof, whose sins do all remain in the book of God's account, and that may continually fear when God will enter into judgement with them, that have no liberty to come to God, once to ask pardon of the said sins, because they have not faith wherein they should offer up their prayers, and without which all their prayers are abominable unto God: that have no benefit by the word of God, either for their direction, or for their comfort, or for their defence against the enemies of their salvation, & that therefore are always naked and lie open to all their assaults, & that much less have any thing to do with the sacraments which are seals of God's word: that have no right or interest in any blessings of this life, but shall give an account of every thing they have had & used, as usurpers, & as thieves, against whom all things work together for their evil, prosperity and adversity, friends and foes: their good deeds which they seem to have done as well as their apparent evil deeds: that are excluded out of the kingdom of heaven and are in the state of condemnation, even so long as they continue without the spirit of adoption: condemned already: what joy, I say, can any have that are in such a case, though they be never so great, never so rich, and never so mighty monarches in the world? Verily as they shall (if they repent not) be thrown into utter darkness where shall be weeping and gnashing of teeth, and where they shall be tormented for evermore with the devil and his Angels: so if they know their woeful and miserable condition, they have cause to mourn and to howl continually in this life: yea, more cause so to do, than the poorest man in the world good or bad: because the more God doth advance them in this world, the greater shall their damnation be in the world to come, if in this life they do not glorify God according to their said advancement. Sith that the children of God have such joy and peace, as that no afflictions do or can express the same, how great is their dignity in that behalf? Their joy I grant, may be and sometime is eclipsed and obscured for a time, by the same means whereby it is so with their peace: for such as any man's peace is, such is his joy: but as the sun being sometime eclipsed by the interposition of the moon betwixt us and it, and more often darkened by thick and black clouds, doth notwithstanding break out again and shine as bright as before: so it is with the children of God. Their joy is sometime obscured and hidden, not only from others, but also from themselves. But though they weep for a time, yet their sorrow shall be turned into joy, and their heart shall rejoice (for the most part in this, and most certainly in the life to come) and their joy shall no man take from them: joh. 16. 20. 21. As the wicked shall mourn, and no man shall be able to comfort them (as before we have seen by the examples of Saul and Indas) so shall the children of God rejoice, and no man shall take their joy from them. Though sometime they lie among pots (or stones, and by many afflictions be as it were coloured) yet they shall be as the wings of a Dove that is covered with silver, and whose feathers are like yellow gold: Psal. 68 13. they shall have beauty for ashes, the oil of joy of mourning: the garment of gladness, for the spirit of heaviness: Isai 61. 3. yea even in their heaviness their joy from above is greater than their mourning here below. As Samson found honey and the honey comb in the carcase of a devouring lion: so the children of God find most sweet comfort even in the very belly and bowels of those afflictions which devour the wicked: The riddle of Samson touching the foresaid honey (out of the eater came meat, and out of the strong came sweetness) was inexplicable to the Philistims till they had ploughed with Sampsons' heifer: judg. 14. 14. so indeed that the children of God are cheerful and comfortable, even full of joy and gladness in their poverty, reproach, sickness and such other like adversity, seemeth a thing very strange to the ungodly, and no man can explicat or expound the same, but only the children of God, and they that have ploughed with their heifer, that is, with the same spirit of understanding, wherewith they and they only are endued. For they only have that white stone (spoken of before) wherein is a new name written, which no man knoweth but he that receiveth it: Reu. 2. 17. And how great the peace and the joy of the children of God is, and how truly it may be said to pass all understanding, and to be unspeakable and glorious (as before we heard it to be called) doth not only appear by the fear and grief of the wicked, but also by the like afflictions, trouble, and heaviness of mind sometimes in the godly, when God, for the reasons (before spoken of) hideth his face from them. For that which is said generally of all creatures, may particularly be said of them: if thou hide thy face they are troubled: Psal. 104. 29. By this trouble (I say) of the godly themselves, when sometimes for a time they have lost their former joy and peace, it appeareth, how great their said peace and joy is, and how worthy of that commendation, which before we have heard to be given unto it. For ask one of them that have for a season lost their former peace and joy, and that troubled in that behalf, yea ask the very wicked themselves, which feel the terrors of an evil conscience, and fears of God's wrath, ask (I say) either the one or the other, what they would give for a release from their troubles and fears, and for comfort, and they will cry out with tears, that if they had a thousand worlds, they would give all for true peace and joy. Consider how the Church mourneth for neglect of her beloved's voice, yea how her heart fainted in that behalf, and how she charged the daughters of jerusalem, that if they did find her well-beloved, they should tell him that she was sick of love for him: Cantic. 5. 6. how David also was troubled, when he wanted that peace and joy which before he had, we have already showed. Touching the joy of the wicked which seemeth to be very great: first the truth is, that it is a painted and pictured joy, without any ground: yea without any substance: it is only in face and countenance, and (as wesay) from the teeth: it is not from the heart: it is but as the laughter of frenzy and madness in the pangs of death. Secondly, it is therefore very short and uncertain: as it is said of the laughter of a fools, that it is like the cracking of thorns under a pot: Eccl. 7. 8. though it make a great blaze & a loud noise for a time, yet on a sudden it vanisheth and cometh to nothing. Thirdly (which is more than the former) the more the wicked laugh and are merry here, the more they shall weep and mourn and howl in the world to come. As the strongest wine makes the sharpest vinegar, even such as will fetch off the skin from the rough of one's mouth; so the greater shall be their calamity, and their greater joy shallbe turned into the greater heaviness. But because many things before written, of the prosperity of the wicked, may likewise be referred to that point of their joy which ariseth from no other cause then from their prosperity, therefore I will here cease to write any more thereof. To conclude this point of the joy and peace of the children of God, as they have better cause of peace and joy then all the wicked in the world (though kings and Princes) so their peace and joy cannot but be much greater, how poor, base and miserable soever they seem to be in the world, and are indeed touching their outward state. They may rejoice when the wicked (even Princes) may mourn: they may laugh, when such may weep: they may sing, when the others for all their wealth, pleasures, friends, power and authority, and glory, may cry and howl. As the Virgin Mary was saluted in this manner, bail Mary (or rejoice Mary) thou art freely beloned, the Lord is with thee, etc. and again, fear not, for thou hast found favour with God, for thou shalt conceive in thy womb & bear a son, and call his name jesus: Luk. 1. 28. 29. 30. and as the Angel said to the shepherds, be not afraid, behold I bring yond glad tidings of great joy which shall be to all people, that unto you is borne this day in the City of David a Saviour, which is called Christ the Lord: Luk 2. 10. So no man will deny but that Marie and the shepherds had cause ro cast away fear, and to be gi●● and to rejoice both in respect of the person that did bid them 〈◊〉 (the same being a blessed Angel) and also in respect of the message it self; and that she had found favour with God. and should conceive and bear a son, which should be● called lesus, because he should save (and hath saved) his people from their sins: Matth. 1. 21. and that when the Angels did so appear unto the shepherds, the same Son was then borne into the world. How much more than may all the children of God now throw away all sear, and rejoice (even with joy unspeakable and glorious) ●ith not only Christ jesus is borne, but hath also suffered, is risen again, and hath ascended into heaven, hath accomplished all things for our salvation that were written of him, and doth sit at the right hand of God the Father in all power and glory, to protect us from all our cnemies, and to make intercession for us: sith (I say) Christ jesus hath not only done all this for us, but is also conceined and form spiritually in us: Gal. 4. 9 and sith we have put him on as a garment: Rom. 13. 14. and sith he dwelleth in us as in a temple, and hath made himself one with us, and us with him: joh. 17. 22. (as before hath been showed) and sith by all these things he doth assure us of the perfection of the whole work of our salvation, and of never leaving us till he have brought us where himself is, there to behold his glory, and to be partakers thereof, and that our joy may indeed be full, never again mixed with any drop of heaviness, neither ever any whit obscured or overcast with any mist of sin or affliction? Verily there is no question but that every one of God's children in respect of all things pertaining to their salvation already wrought by our Saviour, and in respect of their assurance of that which remains for themselves in particular, hath more cause to rejoice, than either Marie or the shepherds had by understanding only of Christ to be conceived and borne, or to be already borne, but not having accomplished it for which he was borne. As there can be no greater indignity offered to an honest man, promising any thing which he is able to perform, and giving earnest upon his promise, and further also binding of himself to perform all that he hath promised, then to doubt of his promise, earnest, and further assurance: so, yea ten thousand times greater indignity is it to God, for us to doubt of the things before mentioned, God having not only promised them, but also made us far better assurance of them then all the Princes in the world can make of any thing they promise. So far is the full persuasion of these things, and joy according, from all presumption against God, as the Papists do most boldly and wickedly affirm. Thus therefore I conclude this part, that every one of God's children being the seed which the Lord hath blessed, yea being that seed only, may say as the Prophet saith they should say, I will greatly rejoice (or rejoicing I will rejoice) in the Lord, and my soul shall be joyful in my God, for he hath clothed me with the garments of salvation, and covered me with the robes of righteousness: he hath decked me like a bridegroom, and as a bride thresh herself with her jewels: Isai 61. 9 In respect of this joy of the children of God (even of the meanest of them) the joy of the wicked is nothing but sorrow, grief, anguish, and vexation of spirit. Thus much of the peace and joy of the children of God. CHAP. XXVIII. Of the benefits that other do enjoy by God's children. Having thus spoken of the exceeding great benefits which the children of God enjoy themselves: for the further declaration of their dignity, let us also take a view of those benefits which other do enjoy by them. Here let us understand, first that they hurt no body, but suffer every one with whom they do live, or with whom they have any dealings, to live in peace, and quietly to enjoy their own. Secondly, that they are many ways helpful, and do much good unto other. The first is no small matter if we consider how harmful the wicked are continually unto all, with whom they dwell, as to some by their profaneness and impiety, either animating them to the like, or discouraging them from the contrary: so also to other by their unreverend behaviour towards their superiors, by their pride and violence against their inferiors, by their contempt of their equals, by their cruelty and unmercifulness in word and deed, by their unchaste speech, gesture, and other actions: by unjust dealings touching the goods of their neighbours, and by their backbitings, slandering, and false accusing, and otherwise defaming of them. They that have daily experience or have heard of these things, would think it a great benefit to live where they might be without fear of such damage. And that this is a benefit and so to be accounted, appeareth by the words of Nabals servants to Abigail after that Nabal had so wickedly and churlishly sent away the messengers of David empty. For they do amplify the churlish and wicked answer of Nabal to David's messengers, as by some kindness of David towards them in the wilderness, so also by pleading that they had no displeasure, neither had miss any thing so long as they were conversant with them, when they were in the fields: 1. Sam. 25 15. But are these things all? No verily: but as themselves do no hurt to other, so likewise they are great means to keep other from doing that evil against God, against their neighbours and against themselves, which otherwise they would commit: for who seethe not that the wicked conversing daily with the godly, and being especially in their company do refrain from many sins, many oaths, many blasphemies, many curses, from much vain talk, filthy speech, & much foolish jesting, from other outrages also which they would freely commit if they were by themselves alone. Many times also the Lord keepeth the reprobate themselves from some heinous sins for the godlies sake, which otherwise they would greedily commit. Did not God keep Abimelech king of Gerar, from defiling Sara for Abraham's sake? Gen. 206. and may not the like be said of many other? Doubtless this is partly the meaning of that which is written of Herod's fear and reverencing of john Baptist, that is, of the fearing to commit some evils for his sake, from which otherwise he would not have refrained: Mark. 6. 20. So that Esau hoped of the death of Isaac, and then purposed to have killed jacob, what doth it else import, but that in the mean time he feared the committing of that fearful murder for Isaac his sake? Gen. 27. 41. But not to stand upon this, let us come to the good they do to other. Hear at the first let it be considered, that as God made the woman first to be an help to the man, so by this first combination of man and wife there is exceeding benefit of the one by the other, where both parties joined together are the children of the Lord. For there the husband loveth the wife even as Christ loveth his Church, accounting her as flesh of his flesh, and bone of his bone; cleaving only unto her, protecting her from all wrong, instructing her where she is ignorant touching her salvation, increasing the knowledge which she hath, bearing with her in her weakness, provoking her to all good duties belonging to her sex and calling. So the wife reverencing the husband, is in all things in the Lord subject unto him, and ordered by him; governing the things wisely that are committed to her charge, for the good of her family; not only bringing forth children as the Lord blesseth the marriage bed unto them; but much also helping her husband in the Christian education of them in the fear of the Lord. So Bethsheba helped David in the instructing of Solomon: Pro. 31. 1. David himself being employed in the public affairs of the kingdom. So Lois the grandmother, and Eunice the mother of Timotheus, were great helps (or rather more than helps, doing all themselves alone) for the instructing of Timothy in the Scripture from his childhood. Furthermore, the Christian wife is an help to her husband, by overseeing the ways of her servants, and seeing them to do their work early and late. Both such parties also are comfortable one to another, in prosperity rejoicing together, in adversity mourning together; and so bearing one another's burdens, that betwixt both it is the lighter. This mutual help and benefit that the man and wife, being both the children of God, have one by another, is more apparent by the great hindrance that the one hath by the other, either where they are both wicked, or where they are unequally yoked, t●e one striving upward towards heaven, the other drawing downwards even to hell. Yet where there is such an unequal match, sometime the believing wife saveth the unbelieving husband, sometime the unbelieving wife is saved by the believing husband, the one converting the other: 1. Cor. 7. 14. Touching the children of such parents, oh in how happy state & condition be they, in respect of the children of other! For first of all they are within the Covenant of God made with their parents for this life and for the life to come, whereby God doth bind himself to be their God, and the God of their seed: Gen. 17. 78. and to bless them that bless them, and to curse them that curse them: Gen. 12. 3. Yea though but one of the parents be the child of God, and the other none of God's children, yet the children of two such so unequally yoked, are within the Covenant by virtue of that party which is the child of God: 1. Cor 7. 14 Is not this a singular benefit, to be within the Covenant of God? It was a great honour to Abraham, that Abimelech king of Gerar came to him, and made a Covenant with him: Gen. 21. 27. How great then is this honour, that the Lord of heaven and earth, the king of kings, vouchsafeth to look down from heaven, yea as it were to come down from heaven, and to make a Covenant with man! yea with poor miserable man, that would never so much as once have looked toward heaven, but only to make war with heaven, and with God that dwelleth in heaven: even with every man (I say) and woman that feareth him: yea not only with them, but also with their posterity! Verily this Covenant is the more, because by virtue thereof it is said. The children of thy servants shall continue, and then seed shall stand fast in thy sight: Psal. 101. 28. And again: Blessed is the man that feareth the Lord and delighteth greatly in his Commandments: his ●●ed shall be mighty upon earth▪ the generation of the righteous shall be blessed: Psal. 112. 1. 2. If children receive not benefit by this Covenant, it is because they themselves do break Covenant with God, and do not honour the God of their Fathers, and serve him with a perfect heart and willing mind, as David exhorteth Salomo●: 1. Cron. 28. 9 and in this respect the children of God may be said to fall away from God and to go back (albeit they themselves never had any grace of God, neither ever walked with God) because by their wickedness, they do in a manner disclaim and renounce the covenant of God made with their fathers. So Manasses at the beginning of his reign, and long before he had repent or entered into the way of walking with God, even when he did evil in the sight of the Lord like the abomination of the heathen, etc. is said to have gone back● 2. Chro. 33. 2. 3. viz. because he had transgressed the covenant which God had made with his father Ezekiah, and walked not in the ways of his said father: Notwithstanding although some of the next children of the children of God, or the whole next posterity of such, do fall away and so renounce the covenant of God, yet this doth not altogether abrogate and disannul the said covenant of God made with the good parents of the said children: because the efficacy thereof doth not appear in their next generation. For the covenant of God is made to thousands of them that love him and keep his commandments. Though some boughs of a good tree be broken off, and so whither and come to nothing, yet the stock and root remaining, there may other spring out as good as any at the first: so is it with the children of God, with whom God hath made his covenant. One or two, yea many whole generations may be cut off or fall away, yet the covenant of God remaineth with the stock or root and first parents. This Paul doth excellently handle by this very similitude touching the jews: Rom. 11. 16. This is further manifested, if we consider, that after the days of Solomon there was often succession of evil kings to good kings, and yet the covenant made with David remained firm and inviolated. Yea, after the days of jehoshaphat the kingdom of judah continued by succession, for many years together in the hands of wicked kings, none other of the house of jehoshaphat being mentioned to have feared God. For first succeeded Ieh●ram: 2. Kings 8. 16. and 2. Chro. 21. 1. then Aha●●ah. 2. Kings 8. 24. 2. Chro. 22. 1. then Hathaliah 2. Kings 11. 3. 2. Chro. 22. 10. or rather (because she was but an usurper) joash: 2. Kings 12. 2. 2. Chro 23. 4. Fourthly Amatziah: 2. Kings 14. 2. 2. Chro. 25 1. Fiftly, Vzziah, or rather Azariah: 2. Kings 15. 1. 2. Chr. 26. 1. Sixtly jotham, 2. Kings 15. 33. 2. Chr. 27 1. ●●uenthly Ahaz 2. Kings 16. 1. 2. Chro. 27. and then Hezekiah, 2. Kings 18. 1. 2. Chro. 29. 1. So between jehoshaphat and Ezekiah two good kings of judah there were seven wicked kings all succeeding one another, besides Hathaliah, that immediately after Ahaziah usurped the kingdom. All these seven kings, I say, were evil and ungodly, though some of them at their entrance into their kingdoms made great shows of godliness. Neither had any of these seven any good child, for aught that we know; but only Ahaz, whom Ezeki●h his son succeeded. Yet in the days of Hezekiah the Lord comforteth him against Zenaherib, and promiseth to save jerusalem for his own sake, and for David his servants sake: 2. Kings 19 34. So he noteth that all the former succession of evil kings so long together, even for the space of about 155 years, at least not much less, had not disannulled and made void the former covenant of God made with David. Yea we may say more, that sometime the promise of the Lord made to the wicked (though indeed as they in some things resemble the children of God) is kept with their posterity and they also have the benefit of it: This hath been showed before by the performance of Gods promise made to jehu, even to his sons afterward (though all wicked) to the fourth generation. What a gracious privilege than is it to them that are the children of God indeed, that even their children are by their parents within the covenant of God? Although also wicked children of good parents, do deprive themselves of all benefits of God's covenant, touching the life to come, yet they do receive many by the same covenant touching this present life. Ishmael had not only the seal of the covenant (circumcision) but for the covenants sake made with Abraham, God heard him praying for Ishmael that he might live in his sight, and answered him most graciously, saying, As concerning Ishmael I have heard thee, lo● 〈◊〉 blessed him and will make him fruitful and will multiply him exceedingly: twelve Princes shall he beget, and I wi●● make a great nation of him: Gen. 17. 18. By the said example of Ishmael, and by the benefit he had by the prayers of Abraham praying for him; we see, the posterity of the children of God to have great benefit by the prayers of their parents. If the prayer of the righteous availeth much, for any, if it b● fe●●ent: james 5. 17. much more may we assure ourselves that the prayers of the righteous parents for their children do avail much, because they will pray most fervently for them. If God heard Abraham praying for wicked Ishmael, he will also doubtless hear other parents, praying for their children in the saith of Abraham especially for such children, as do themselves also believe. Therefore the Gospel testifieth, how many children were sometime restored from death to life, and sometime were released from a bodily possession of satan, by the suit of their godly parents to our saviour in their behalf: Mat. 9 18. Mat. 15. 22. Mat. 17. 14. Mark 9 17. Great likewise is the benefit of God's children's children, by better education, better precepts, better exercises of religion, better chastisements and corrections, and better example of life and conversation than the children of the wicked for the most part have. As the children of such parents as are themselves the children of God, have these benefits by their such parents, so likewise great is the benefit and comfort that such parents have by their children, that walk in the covenant of God: viz. by their fear of God, by their obedience to them, and their prayers for them, and by their good behaviours towards all other: in which respect Solomon doth often commend such children, in the book of the Proverbs: A wise son maketh a glad father: Prou. 10. 1. and 15. 20. My son if thou be wise mine heart shall rejoice, and I also: Pro. 23. 15. and again, the father of the righteous shall rejoice: he that begetteth a wise son shall have joy of heart: thy father and thy mother shall be glad, and she that bore thee shall rejoice: verse 24 25. My son be wise and rejoice mine heart, that I may answer him that reproveth me: Pro. 27. 11. and 29. 3. sometime also it cometh to pass that good children become parents to their parents, by relieving them in their necessities, and helping them in their outward state: so joseph is said to have nourished his father jacob, and all the rest of his sons, and their families: Gen. 45. 18. and 47. 12. so likewise Ruth was a great help for maintenance to her mother in law Naomi: and much other comfort had Naomi by her in her old age. The contrary is manifest of wicked children, both by many sentences in the Proverbs before alleged, and also by many examples, of Ishmael, Esau, the sons of Eli, Hophni and Phine as, Amnon and Absalon the sons of David, and of many other. As it is thus between the husband and the wife, and parents and children, that are themselves the children of God; so the master and servant that are the children of God have much greater benefit one by another, then wicked masters and servants have: for how great was the mutual comfort both that Abraham had by the faithful service that his servant performed, whom he employed about a wife for his son Isaac? and also that the same servant had by the former instruction and example of Abraham, whereby no doubt he was brought to make such conscience of faithful service unto Abraham? For doth not the Lord himself say of Abraham, I know him, that he will command his servants and his house after him, that they keep the way of the Lord, to do righteousness and judgement? Gen. 18. 19 Yea wicked masters have great benefit by such servants as are the children of God. Laban an Idolater could say of jacobs' service, I have perceived that the Lord hath blessed me for thy sake: Gen. 30. 27. Potiphar joseph's master saw that the Lord was with joseph, and that the Lord made all to prosper that was in his hand, and so joseph found favour in his sight, and served him, and he made him Ruler over his house, and put all that he had in his hand: and from that time that he made him Ruler over his house, and over all that he had, the Lord blessed the Egyptians house for joseph's sake, and the blessing of the Lord was upon all that he had in his house, and in the field: Gen. 39 2. Yea Potiphar had a further benefit by joseph, because when his wife most impudently enticed him to filthiness with her, joseph most graciously denied it, and said, Behold my master knoweth not what he hath in the house with me, but hath committed all that he hath to mine hand. There is no man greater in this house than I, neither hath he kept any thing from me, but only thee, because thou art his wife: how then can I do this great wickedness, and so sin against God? And albeit she spoke to joseph day by day, yet he hearkened not vnt● her to lie with her, nor to be in her company: Goe 39 8. 9 10. Was not this a great benefit, so to have his wives chastity preserved, she herself prostituting and offering herself to such wickedness, and seeking it from time to time. By this example also that is made more manifest that I said before, viz. that other have benefit by the children of God, in as much as they do them no such hurt as the wicked are ready to do upon every occasion, be it never so slight or slender, yea sometime without any occasion. Thus we see the benefits that other have by the children of God in a family, both the children of God themselves one by another, and also the wicked and ungodly. In like manner other also abroad have great benefit by the children of God. Touching the advancement of the children of God to civil magistracy, it is thus said: When righteous men rejoice (that is, are advanced to great dignity and Magistracy; for so the opposition following showeth, that these words must be thus interpreted) there is great glory: (that is, there is great prosperity of all states and degrees) but when the wicked rise up, every man is pried into: Prou. 28. 12. that is, every man's outward state is so sifted, and loaded with taxations and impositions, that he hath small cause of joy. The like is, Pro. 29. 2. When the righteous are increased (in honour and authority) the people rejoice: 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 child, and thy Princes eat in the morning: Blessed art thou, O Land, when thy King is the son of the nobles, and thy Princes eat in time, for strength, and not for drunkenness: that is, That Land is happy and full of blessings, whose Rulers descended of the race of the children of God, and are themselves so also. For this (as we heard before) is only true nobility. By all these sentences we see both that every people hath many blessings that have the children of God (as sons of the King of Kings) to be their Rulers: and also that much misery and many calamities are there where ungodly men bear sway. As the people have many blessings when God advanceth his children to be governors over them; so Magistrates are so much the more happy, by how much the greater number of the children of God they have within their dominions, or under their government. Indeed Haman said to Ahashuerosh, There is a people (mea●ing the jews and the people of God) scattered and dispersed among thy people in all the provinces of thy Kingdom, and their Laws are divers from all people, and they do not observe the King's Laws: therefore it is not the King's profit to suffer them: Ester 3. 8. But Queen Ester speaking by a better spirit, even by the spirit of truth, that cannot lie, and entreating the repeal of the King's edict, which the said Haman by the former accusation had procured against the jews for their destruction, pleadeth the contrary, and saith, that if the adversary should prevail for destroying the jews in such manner, he could not recompense the King's loss: Ester 7. 4. So divers other adversaries, Rehum and Shimshai, and other wrote to King Artashashte, that Jerusalem had been a rebellious City, and wicked: and so Artashashte himself by letters acknowledged as much: Ezra 4. 12. But Darius upon better grounds writeth that kindness should be showed towards the building of that City, and the house of God therein, and that to this end, that they might pray for the King's life, and for his sons: Ezra 6. 10. So he showed, that he rather hoped for a blessing upon himself and his sons, than feared any evil by the jews. Experience also showeth, both what true loyalty and safety Kings and Princes (as well Popish, and otherwise wicked, as godly and religious) have had by Protestant and truly religious subjects, that have been the children of God; and also what treachery and treasons have been continually wrought by wicked subjects, especially by Papists, against their Sovereigns, as well Papists as Protestants. And touching Ministers of the Gospel, infinite are the benefits that the people enjoy by them: by their public preachings, by their private instructions and consolations, by their good example, and by their prayers: yea one faithful Minister is the strength of the whole kingdom 〈…〉 liveth. Not only did Elisha cry after Elisah wh 〈…〉 away, as he saw him carried up in a whirlwind 〈…〉 My father, my father, the chariot of Israel and the horseme 〈…〉 of: 2. King. 2. 12. But Io●sh also the King of Israel (ever 〈…〉 King) coming to Elisha when he lay sick even upon his deathbed, wept in like manner over 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 only a great benefit unto them, by maintaining them, and making them partakers of all their goods, Gal. 6. 6. but also by their prayers (as hath been showed) and divers other means. Therefore the Apostle Paul called the Philippians his joy and his crown, Phil. 4. 1. And the Apostle john to the elect Lady saith, I rejoiced greatly that I found thy children walking in the truth: 2. joh. 1. 4. And afterward he biddeth her and hers to look to themselves, that (saith he) we lose not those things which we have done, but that we may receive a full reward. To Gaius also he writeth thus: I have no greater joy than this, to hear that thy sons walk in truth: 3. joh. 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, even as wolves to the sheep. And when the people be wicked, they are as great a grief and vexation to the Ministers: jer. 20. 7. to the end of the chapter, and 15. 10. etc. That which I have 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 every one, kinsman, friend, and other, by him: viz. by his speech and communication, and by his life and conversation: for in both those respects he shines as a light in the midst of a crooked and perverse generation, to give direction in the darkness of this world by holding so forth the word of life, that other may the better walk towards heaven, Phil. 2. 15. His mouth will speak of wisdom, and his tongue will talk of judgement: the Law of his God is in his heart, Psal. 37. 30. 31. The lips of the wise do spread abroad knowledge, but the heart of the foolish doth not so: Pro. 15. 7. The tongue of the just man is like fined silver: 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 unruly. They comfort the feeble minded: they be are with the weak: they be patiented towards all men: they do not recompense evil for evil to any man: but ever follow that which is good both towards themselves and towards others: 2. Thess. 5. 14. 15. They exhort one another daily while it is called to day, lest any should be hardened through the deceitfulness of sin, and so departed from the living God: Heb. 3. 12. They consider one another, to provoke (or whet) to love and to good works: they forsake not the fellowship that they have one with another in the exercises of religion: Heb. 10. 24. They are merciful, and lend: they distribute and give to the poor: Psal. 112. 5. They do good, and be rich in good works, ready to distribute and communicate: 1. Tim. 6. 18. They are just, and give to every man his right, owing nothing to any man but love: Rom. 13. 8. If in the time of their ignorance and their unregenerate state, or afterward, through the corruption of nature, they have taken or gotten any thing unjustly, being converted, and knowing the wrong they have done, they will willingly make restitution, with recompense also for their wrong. So did Samuel offer to do if any man could have charged him justly with doing wrong to any: 1. Sam. 12. 3. So did Zaccheus Luk 19 8. They comfort the afflicted: they strengthen the weak ● they raise up them that are fallen, by the spirit of meekness, considering themselves, lest they also be tempted: Gal 6. 1. That which job saith of himself, that he was etes to the blind, and feet to the lame, etc. job 31. 16. they likewise put in practice towards others in the like necessity. Yea howsoever the wicked hate and abhor the children of God, yet they also have great benefits by them. They far the better for them every day they rise: and the godly are the fairest flowers of the garland of the wicked. They escape many outward judgements, and enjoy the like mercies by their means. This is plain, not only by the words of joash King of Israel, touching Elisha; neither by the example of Laban, that confessed himself to have fared much the better by jacob; and of Potiphar, who saw that God blessed him for joseph's sake: but also by divers other examples. The whole world escaped drowning so long as Noah was among them. Fire and brimstone came not from heaven upon Sodom and Gomorrha all the while that Lot was in their Cities. For Paul's sake all that were in the ship in great danger were preserved, and safely set on land, though the ship itself were broken in pieces: Acts 27. 14. The like may be said of divers other. As before we heard, that sometime the wicked are kept from sins by means of the godly, so also they are sometime provoked to do that good by them, which otherwise they would not do. Did not Saul many good things, in suppressing of the Witches, etc. by the means of Samuel, which otherwise he would not have done? Did not joash King of juda most worthily repair the house of the Lord, and otherwise do that which was upright in the eyes of the Lord all the days of jehoiadah the Priest? who notwithstanding as soon as jehoiadah was dead, hearkened to the flatteries of the Princes of judah, and fell so grievously, that he commanded Zachariah the son of the foresaid jehoiadah, to be stoned to death, only for rebuking him by the word of God for his sins, and exhorting him and the rest of the people to repentance: 2. Chron, 24. 2. and vers. 17. 18. 19 Is not Herod said to have done many things by means of john Baptist? Mark. 6. 10. Neither only do the children of God much good generally to the wicked, but even particularly also to them that are their enemies, according to God's Commandment in that behalf, doing well to them that hate them, and praying for them that persecute them and bate them: Lu●. 6. 27. If also they that hate them be hungry, they give them bread to eat: if they be thirsty, they give them water to ●rinke: Prou. 25. 21. Rom. 12. 20. And all this they do, as they are the children of God, and that they may declare themselves so to be: Matt. 5. 45. As our Saviour the natural son of God healed the high Priests servants ●are that Peter had with his sword strucken off: Luk 22. 51. and prayed for them that did crucify him: Luk. 23. 34. So Stephen one of God's children by adoption, prayed for them that stoned him to death, that God would not lay that great sin to their charge: Act. 7. 60. So Mela a certain Bishop of Rhinocurum set the best and daintiest fare he had before them that were sent to kill him: Sozomen. Lib. 6. Cap. 31. Polyearpus did the like to them that were sent to apprehend him: Euseb. Eccles. Hist. Lib. 4. Cap. 15. Yea the children of God do good not only to the living, but also to the dead; not by praying for them, whereby they should dishonour God, and do them no good (as before hath been showed) but otherwise, and that both to their friends, and also to their enemies. So Naomi commended Booz for not ceasing to do good to the living and to the dead: Ruth 2. 10. because he had showed great kindness unto Ruth herself for her husband's sake that then was dead. So David showed kindness to Mephibosheth the son of his ancient faithful friend jonathan for jonathans' sake that was dead: 2. Sam. 9 7. and commanded also Solomon his son to show kindness to the sons of Barzilla● the Gileadite (than dead) because Barzillai whilst he lived had showed kindness unto him: 1 King. 2. 7. The same David also put the Amalekite to death that had brought him tidings of the death of Saul, and that had told him that he had quite killed him being half dead before: 2. Sam. 1. 13. Then he made likewise a most excellent mournful song in commendation of the good things that had been in Saul whiles he l●ued: verse 19 Afterward also he sent messengers unto jabesh Gilead, with great thanks (as it were) to them, and most high commendation of them, as men blessed of the Lord (or whom he prayed to be blessed of the Lord) because they had showed kindness to their Lord Saul, and had buried him: 2. Sam 2. 5. Yet who knoweth not how mortal an enemy Saul had been unto David? Neither do the children of God themselves only good to their enemies, living or dead, but they sometime cause the very wicked that are wholly set v●on revenge, to show kindness to their enemies For when Elisha had brought the army of the Aramites that had been sent to fetch him, into the midst of Samaria, so that they were in the hands of the King of Israel, and when the King of Israel's fingers itched against them, so that he said to Elisha, My father, shall I smite them? shall I smite them? (this repetition argueth that he was very forward to have smitter them) Elisha answered. Thou shalt not smi●e them. Dost thou not smite them that thou hast taken with thy sword and with thy bow? Set bread and water before them, that they may eat and drink, and go to their m●ster. A●d so that King (though a wicked man) did not reason the cause with the Prophet, or any whit cotradict his counsel; but most willingly made great great preparation for them: 2. King. 6. 21. By all these things we see what great benefits other of all sorts, superiors, inferiors, equals, good & bud, foes as well as friends, the living & the dead, receive by the children of God. If any that profess themselves the children of God, be not thus beneficial to other, or be hurtful to any, it is either because they are hypocrites, and be not that in deed which they profess themselves to be, or because the old man yet remaining in them, in some particulars prevaileth against their new man, and the flesh against the spirit of adoption, whereby they are regenerated, & do cry & call God their father. Let us yet proceed a little further, & consider that the children of God are not only beneficial to men both of their own sort & others; but that likewise other creatures far the better for them. As all things at the first were made for the use of man very good when he should be made in the image of God, & in that respect were made (no doubt) the more excellent, that they might be the better to serve him that should be made more excellent than they, to have the dominion over them: so it is not to be doubted, but that man falling away from his excellency, the rest of the creatures also lost a great part of their excellency & beauty, wherein before they were created: that so still there might be the fit proportion betwixt them & man who was to have the use of them. Therefore it is expressly said, that they groan, & as it were sigh with an earnest desire of release from that vanity, whereunto by the sin of man (at the first committed, & daily increased) they are made subject. As it is so with them by the sin of man, so it seemeth probable (for in this case I am not peremptory) that as the number of Gods elect do daily increase, & the image of God in mankind is generally more & more repaired, so the rest of the creatures of God find some release from, or at least some mitigation of their former servitude & bondage by the vanity whereto they were & are yet subject. Moreover, as the children of God are fuller than any other men, of the works of justice, mercy, & goodness unto men, so are they unto other creatures, whether they be such as are common, & wherein none hath any propriety, or such as particularly belong either to or others. Touching the first, viz. such as no man can challenge any propriety of, or any special right and interest, as the Lord hath commanded, that if a man do find a birds nest in the way, in a tree or on the ground, whether they be young or eggs, and the dam sitting upon the young or eggs, that he that findeth such a nest, should not take the dam with her young, but that be should o●ely take the young, and let the dam go: Deut. 22. 5. 6. as (I say) the Lord commandeth this, so the children of God that know this Commandment, are ready to show mercy in that behalf, according to the said Commandment. Touching such creatures as whereof some have a propritie, it is said to him that hath such creatures, Thou shalt not muzzle the mouth of the Ox that treadeth out the corn: Deut. 25. 4. which particular rule for the care of oxen that do any thing for us, is likewise to be understood generally of every other creature, the labour whereof we use in our business. According to this precept Solomon speaketh of the practice of God's children, and of other in that behalf: A righteous man regards the life of his beast: but the mercies of the wicked are cruel: Prou. 12. 10. Daily experience also teacheth, that the godly have great respect to their beasts, both for their work, taking no more of them then they are able to do, neither laying greater burdens upon them than they are able to bear: and also keeping them, and giving them meat accordingly. Whereas on th● contrary, we daily see the great cruelty of the wicked towards their working cattle, making them to work as long as they can go on their legs, yea sometime till they fall and sink down under their work, laying extreme burdens upon them, keeping them so short for meat, that they have nothing but skin and bone, and most cruelly beating them, as though themselves had made them, and were able either to restore them to life, or to make others new in their stead, when they had by such hard dealing killed them. The Lord showeth how odious this is, by opening Balaams ass●s mouth to reprove Balaam for smiting him for that wherein he did better than he: Numbers 22. 28. Touching such creatures as belong to other, the Lord commandeth thus: If thou meet thine enemy's Ox or his Ass going astray, thou shalt bring him. to him again. If thou seest thine enemy's Ass lying under his burden, wilt thou cease to help him? (as if he should have said, wilt thou be so hard hearted and unmerciful?) thou shalt help him up again: Exod. 23. 4. As this is commanded, so the children of God are ready to perform it. In respect of this benefit that other creatures thus have by the children of God, as also in respect of the bondage wherein they are by the sin of man unto vanity, whereunto they are subject, we may very well think, that if such creatures had knowledge, understanding, and judgement, to discern twixt the children of God, and the wicked, they would utterly renounce all service of the wicked, and wholly and only with all willingness and cheerfulness submit themselves unto the children of God. Thus much for the benefits that inferior creatures (I mean the creatures of this neither world) do receive by them that are sealed with the spirit of adoption, and therefore are regenerated and borne again to be sons and daughters of God. But is this all? Not so: we may yet take one step further. And as before we descended from man to other base creatures here below, so we may now from both those kinds ascend unto the very heavens, that is, to principalities and powers in the heavenly places. Touching these therefore, it is first said by the Apostle, that this was one special end of his ministery, and of the ministery of the Gospel of others, viz. to make clear unto all men what the fellowship of the mystery is which from the beginning of the world had been hid in God. Wherefore unto all men? That so unto principalities and powers in heavenly places might be made known by the Church the manifold wisdom of God. Ephes. 3. 9 10. By this place we plainly see, that the Angels have the benefit of more knowledge then before they had. Of the fellowship of the foresaid mystery, and that by the Church. What is the Church but the company of God's children? This is the more manifest by that that there is said of that mystery, to have been before hidden in God himself, and not so to have been opened to the sons of men in other ages, as now it is: vers. 5. and to have been kept secret since the world began: Rom. 16. 25. For do not these phrases intimate, that the said mystery had been hidden so in God himself from the beginning of the world, that the very Angels themselves did not fully understand it till it was made known by the Church? The same is to be thought of many mysteries contained in the Revelation, because it is said of the book in the right hand of him that sat upon the throne written within, and on the back side, sealed with many seals (whereby the Chapters in the Revelation following seem especially to be understood) because (I say) it is said of that book, that none in heaven, nor in earth, nor under the earth, was able to open the book, or to look thereon, but only the Lion of the tribe of juda, that is, Christ jesus, Reu. 5. 2. This Lion of the tribe of juda doth not only understand the same book himself, but also by his spirit maketh it known to the Church, by whom also the Angels (attending thereupon in all assemblies thereof) seem likewise to come to know it, and not by any immediate revelation thereof unto them in heaven, neither (as some do weakly imagine) by contemplation of God himself, in whom all things, past, present, and to come, are as it were engraven. For so they should know the secrets of men's hearts, and the day of judgement, which none knows but God himself. For are not all those things engraven in God as well as others? I grant the Angels to know much more of their own nature, and of the nature of God himself, than the Church knoweth, yea then perhaps is revealed in the written word: yet this letteth not, but that the Angels may be ignorant of the meaning of some things contained in the word, concerning God's pleasure towards the Church, till the same by the spirit of Christ be revealed to the Church. I will not so enlarge this point in this place as Isee it handled in some late printed books: but I will content myself with this thus generally spoken thereof. Another benefit of the Angels by the children of God is, that they have great iov of their conversion and repentance. This our Saviour teacheth plainly by a double parable, Luk. 15. 3. etc. one of the lost sheep, the other of the lost groat, for the finding whereof there was great joy: the application of b●th which parables is thus made by our Saviour him self: I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, etc. and again, I say unto you, there is joy in the presence of the Angels of God for one sinner that converteth: 7. and 10. And indeed there is a great reason of this their joy: for do men reicice in earth for the birth of a sinner? and shall not the Angels in heaven rejoice for the regeneration of a christian? Do men rejoice for the birth of one of God's enemies? and shall not the Angels rejoice for the birth of one of God's children? Do the true subjects of an earthly prince rejoice and declare their joy by some testimony, at the birth of a child to such an earthly Prince? how much more should the Angels in heaven (God's perfectest subjects) rejoice at the birth of a child to God himself, the king of heaven and earth? even of one that shall itself be, and is as soon as it is borne, not only a Priest but also a king, as before we heard? Is there joy in earth for the birth of one that shall die again, and perhaps a miserable death? how then should the Angels not rejoice in the birth of one, that shall never die more: but shall live for ever: a life of grace here till the time of translation from hence do come, and then a life of glory with themselves: yea, with Christ jesus? Did the Angels rejoice when Christ was borne a man upon earth? and shall they not rejoice when men are borne partaker of the divine nature from heaven and for heaven? yea wherefore did the Angels so rejoice at the birth of Christ? was it not because by his birth in the world many should afterward be borne unto God? As soon as ever Christ had taken the book before spoken of, out of the hands of his Father, to open the same to the Church, how did the Angels rejoice and sing for joy, as well as the 24. Elders? Reu. 5. 8. 9 Did they so rejoice at the taking of the book to be opened to the Church? how much more cause have they to rejoice and sing when by the opening of mysteries in the same book contained, men shall be enlightened with true saving knowledge of God, and of his Son jesus Christ, and be also new borne children unto God? As the Angels do thus rejoice in the first regeneration of the children of God, that is, when men first begin to be the children of God: so it is not to be doubted, but that their joy is increased, as such graces are increased in men, whereby they are the more declared both to men and Angels to be so regenerated, and new borne unto God. I might amplify this point much more: but having been large in other things, it shall be sufficient thus briefly to have spoken of this matter. So we see what great benefits, both men, and other creatures, the inferior creatures of this inferior world, and the superior creatures, even the blessed Angels in heaven have by the children of God. Is not this therefore a great increase of their dignity? Is it not an high commendation of their state and condition? That the wicked are hurtful to all, and beneficial to none, doth make their estate the more base and vile, abject, and contemptible. Therefore that the children of God are hurtful to none, and so beneficial and helpful to many, it must needs make their condition more honourable and noble. CHAP. XXIX. Of divers similitudes and comparisons setting forth the dignity of God's children. TO omit divers other arguments whereby the dignity of God's children might be furthered, enlarged and illustrated, let us now come to certain comparisons. Herein I will a little transgress the order of Logicians (as I have not hitherto been curious therein) and therefore I will begin with some similitudes, whereby the holy ghost in respect of some things before handled, doth set forth the excellency of the children of God. From these similitudes I will proceed to other comparisons. Touching similitudes, the book of the Canticles is most plentiful in this behalf. For whatsoever by similitudes is spoken generally in commendation of the Church, doth belong to all the children of God, as members of the Church. As therefore in respect of the excellent graces of God before handled (as it were the matter wherein stands the essence of the children of God) we heard the children of God to be compared to a Dove, whose wings are covered with silver (that is, seem to be) and whose feathers are as yellow gold: Psal. 68 13. so also to the whole Church Christ speaketh thus: My love behold thou art fair: behold thou art fair thine eyes are like the Doves: Cant. 1. 14. In the next Chapter the Church speaketh thus of herself: I am the rose of the field (or rather the rose that groweth in sunshine places, that is most odoriferous) and the lily of the valleys: verse I. and in the next verse Christ applauding and approving the former similitude saith, like the ltlie among the thorns, so is my love among the daughters: in which comparison Christ plainly compareth the wicked; that are adversaries to God's Church, unto thorns, good (in a manner) for nothing, but for the fire, and such as will continually prick and otherwise annoy the children of God. Where this is to be observed, that the Church herself Note. speaketh not thus of the wicked, but that Christ calls them by the names of thorns, to teach the Church and every member thereof, to be sparing in judging and censuring their adversaries (how hurtful soever) and to leave judging and censuring of them to Christ. But to return to that former similitude of lilies, it is there and often afterward in the same book used to magnify the state of God's children as much above all other, as the lily of the open field (always having the benefit of the sun) is more beautiful than all other flowers: and this similitude is the more to be regarded, because our saviour speaking of the same saith, that Solomon in all his royalty was not clothed like one of them: Mat. 6. 29. yet was Solomon the most glorious king that ever was in the world. Our Saviour therefore teacheth the state of God's children (being like to the lilies) to be more honourable than all the state of most glorious earthly kings. In the next Chapter our Saviour again compateth his Church to a most strait pillar of smoke arising from the most rich and pleasant composition of odours, that can be deu●sed even made of myrrh, frankincense, and all the spices of merchandise: mounting (as it were upward) toward God, as the accustomed incense prescribed by the law chapter 3 6. In the 4. Chapter, verse 1 Christ doth not only (as before he had done, compare the eyes of the Church to the eyes of a Dove, but says also that her locks were within, (not hanging out like the locks of harlots) and that her hair was like a flock of goats which looks down from the mountains of Gtlead: that is, that all their outward behaviour was most comely to behold, as a flock of well fed goats kept in good order: Secondly, he addeth, ver. 3. that her teeth were like a flock of sheep in good order, which go up from the washing: whereof every one brings forth twins, and none is barren among them: that is, whose Ministers of the word (which do as it were chew the cud for the souls of other) are all (touching principal points of doctrine and other behaviour) in good order, agreeing one with another, bringing forth fruit most plentifully, to the great increase both of the number of souls in the Church, and also of all good works in every particular member thereof. Yea he addeth moreover, verse 3. that her lips are like the thread of scarlet, and her talk comely: (that is, all her speech was gracious) and that her temples were within her locks as a piece of a pomegranate: that is, that her countenance was most modest and bashful, as if she blushed, and were red cheeked, like a pomegranate. In the 4. verse he proceedeth to other comparisons, saying, that her neck was as the tower of David, built for defence, and that a thousand shields hang therein, and all the targets of strong men: whereby he signifies, that such as were to bear and sustain her government, were all like to David's Tower, well replenished with all armour of proof, and such as were manifest arguments of most glorious victories. In the fifth verfe he saith yet more, that her two breasts were as two young kids that are twins feeding among the lilies: whereby he signifieth, that all her doctrine being only taken out of the old and new Testament, doth most sweetly agree together, without any difference, like two twins: and is most sincere milk, wherewith as with most dainty and tender kids flesh, fed in most pleasant pastures, full of all pleasant and amiable flowers (such as were lilies amongst them, and cow's lips and peagles are in the best of our pasture grounds) she nourisheth both herself, and all the children that God doth give unto her. In the 8 verse, and the rest following, he calleth her by the name of his spouse, (as before we heard) and so signifieth, that she is as dear and precious unto him, as any wife or new married spouse is to any husband. In the 9 verse also he compareth her to his sister, in respect that she is to be an inheritrix together with him of his Father's Kingdom. Yea he doth compare her to a sister so beautiful, and decked with chains and other ornaments of God's spirit, that he confesseth himself to be wounded and ravished with the love of her. In the 10. verse he amplifieth that her love in respect of those graces by other comparisons, preferring the same before wine, and the savour of all other spices, because as some being wounded, and with their wounds sainting, are revived by wine, and comforted by sweet odours; so he being before as it were wounded with her love, was again revived and comforted with her graces. In the 11. verse he compareth her lips (that is, her gracious words proceeding out of her lips) unto the sweet droppings of the honey comb, yea to honey mixed with milk, as being not only pleasant, but also nourishable, as before we heard the lips of the righteous to feed many: Pro. 10. 21. In the same verse also he compareth her good works (never separated from her gracious speech) unto the savour of garments smelling as sweet (that is, being as acceptable) as the sweet wood of Lebanon is to men, as the Angel testifieth Cornelius his prayers and alms to have been unto God: Act. 10. 4. In the 12. verse, for the better expressing of hislove, calling her again by the name of his sister and spouse, he setteth her forth by three other similitudes, saying that she is as a garden enclosed, as a spring shut up, and as a fountain sealed up: by all which he commendeth both her safety from all enemies, and from all corruption and putrefaction of the world; and also her preservation and reservation for the only use of himself, and of all other whom he will have refreshed with her living waters. In the 13. and 14. verses he compareth her works again, or all the race and posterity of her (signified by plants) for profit, beauty, and pleasantness, to an orchard of pomegranates, with sweet fruits, as cypress, spikenard, saffron, calamus, and cinnamon, with all the trees of incense, myrrh, and aloes, with all the chief spices: then he concludeth in the 15. verse his whole commendation of her in that place with the similitudes or metaphors before used, saying by way of exclamation, Ofountaine of the garden! O well of living waters, and the springs of Lebanon! nothing thereby, that there is not living water to be had, but by communion with the Church, to whom alone Christ giveth the water of eternal life, whereof whosoever drinketh shall never thirst any more. In the fifth Chapter there is little of the Church, but only some titles or metaphors repeated that before we heard of. The rest of that Chapter is most divine description of Christ himself by divers metaphors suitable to these, whereby before Christ himself had described the Church. In Chap. 6. ver. 3. Christ describeth the Church by 3. attributes, every one illustrated by a similitude, saying, that by the grace of God, and in respect of the spiritual gifts that God had bestowed on her, she was beautiful as Tirzah (that had been a goodly city in the borders of Israel, where before Samaria was built, jeroboams chief kingly palace seemeth to have been, 1. King. 14. 7.) comely as jerusalem, called the perfection of beauty, and the joy of the whole earth, Lament. 2. 15. and terrible as an army with banners, viz. by her excellent discipline, and by the majesty of him that dwelleth in her, and protecteth her. In the verses following some former similitudes being repeated, in the 9 verse, besides the last former similitude, in the end of the said verse, he setteth her forth by 3. other similitudes, viz looking forth as the morning (that is, most gloriously) fair as the moon (even at the full, and in a clear night) and pure as the sun, that is, without all mixture, and not having some parts thicker than some other, (as the moon seemeth to have) but being all and every part alike and the same: as the Apostle using a word taken from the sun, would have the Philippians to be, Phil. 1. 10. In the seventh chapter Christ seeing the Church coming (as it were a far off) congratulateth her coming with a speech of admiration, saying: How beautiful are thy going with shoes O Princes daughter! so he compareth her to the daughter of a Princes, and describeth her parts from the feet upward, by most excellent similitudes, telling all posterity, that her feet were most sound and safely shod (as it were) with the preparation of the Gospel of peace, and her hips or thighs compassed with jewels, the work of cunning workmen (or made most artificially) that is, girded with the girdle of truth: vers. 1. or else by the jewels of the thighs or hips, he meaneth some special ornament in those times, worn upon that part, thereby signifying the virtue of chastity: and this the rather seemeth to be the meaning, than the other, because if from the shoes we shall ascend to the middle, and then descend back again in the verse following to the navel, there might seem to be some disorder not well agreeing to so elegant a description. Then from the hips or thighs, he ascendeth higher to the navel, saying thereof, that it is as a round cup wanting no liquor: and of her belly, that it is as a heap of wheat compassed about with lilies: verse 2. meaning by that similitude of the navel, that she had not a barren womb, but was already so fully concerned, that her fruit should be as a great quantity of wheat, growing out of a most sweet soil, as that is which beareth lilies: from the navel and the belly, he cometh to the breasts, showing them to be as two young kids that are twins: 1. full of dainty food for the nourishment of the seed, wherewith before he had said she was conceived. From the two breasts he cometh to the neck, comparing the same to a Tower of ivory: thereby signifying the authority of the Church, for the strength and whiteness or beauty thereof, to be like unto ivory, and for the height thereof to be like to a tower: after the neck, he compareth her eyes to artificial pools in the frequented gate: that is, in the king's gate, which was the chief way to the threefold town of jerusalem: and wherein likewise was a great market of cattle, and the pool of Bethesdas, that had five porches: by this similitude noting the ministers of the word, which are the eyes of the Church, to be most clear and quicksighted, for the better enlightening of the cics of other, and therefore greatly frequented and resorted unto, as some common thoroughfare, highway, or great market: verse 3. he describeth also her nose by the likeness of the tower of Lebanon, looking towards Damascus: by this similitude reaching the Church to be of exquisite judgement for the discerning of all doctrines and spirits of men, and other things that differ: verse 4 Last, verse ●. he setteth forth her head to be as scarlet. and the bush of her head like purple, so that the king is tied in her beams: thereby signifying the attire of her head to be so graceful and excellent, that no king can behold the same, but he will be greatly in love thereof: or that he himself Christ jesus, ●s so enamoured of her, upon the sight of her beautiful attire, that he is willingly tied (as it were) to be present perpetually in her holy congregations. By all this elegant and excellent description of the Church in each part thereof, Christ jesus would have all to know her to be so glorious, as that no earthly thing is to be compared thereunto. Therefore afterward in the 7. verse (as if he thought no words sufficient to set forth her excellency) he saith further, that her stature was like a palm: tree, and her breasts like the clusters: so that he meaneth, that she is tall and strait, flourishing the more, the more by persecution she is pressed down: and also that the old and new Testaments, her two breasts (as before we heard) are never dry, but always full of liquor, and most precious and comfortable doctrine, like to the blood of grapes. In the 8. verse, besides some former similitudes, he compareth the savour of the Church's nose to be like unto apples: by this meaning, that her breath that cometh out of her nostrils is most pleasant and delectable. In the 9 verse he proceedeth, saying, that the roof of her mouth is like good wine, which goeth strait up to her welbe loved, causing the lips of him that is asleep to speak: by this similitude signifying, that the word of God in the custody of the Church, and delivered by her ministry, is like to wine, that sparkleth upward, and which worketh so powerfully (being the word of life) that even the dead hearing the voice of God therein are awakened, and have their mouths opened to speak to his praise. These be the chief similitudes whereby Solomon in that most excellent song, called therefore The Song of Songs, that is, the most excellent of all songs; whereby (I say) Solomon in that most divine song generally setteth forth the excellency of the whole Church, and the which may be applied to every particular member of the same. In respect therefore of these similitudes, we may well conclude again the state of all the children of God to be the more excellent. Besides these, let us also briefly consider of some other similitudes whereby in other respects the dignity of God's children is likewise set forth unto us. First therefore let us call to mind the excellent speech of that wicked man Balaam, which notwithstanding he spoke not of himself, but by the holy Ghost, and wherein he prophesieth most divinely of the state of the Israelites, comparing them most elegantly in one sentence to divers things: As the valleys (saith he) are they stretched out, as the gardens by the rivers, as the Aloe trees which the Lord bathe planted: as the Cedars besides the waters: Num. 24. 6. That which he speaketh of the children of Israel, may much more be spoken of all the true Israel of God, even of all that by regeneration and adoption are such children of God as now we speak of. Secondly, let that also be remembered that is, Psal. 1. 3. where the children of God by other properties described in the two first verses, the Prophet saith further, that they shall be like trees planted by the rivers of water, which do bring forth their fruit in due season: whose leaf shall not fade. The application of which similitude he maketh in the next words, saying, See whatsoever he doth, shall prosper; then he addeth a contrary similitude of the wicked, saying: the wicked are not so: but as the chaff which the wind driveth away, verse 4. The Prophet jeremy hath the like in a manner of both, I mean both of the children of God, and also of the wicked. But first of the wicked, then of the children of God: for having set down this general sentence of the wicked, Cursed is the man that trusteth in man, and maketh flesh his arm, and withdraweth his heart from the Lord, (so do all the wicked) than he proveth the same by a similitude: for he shall be like the heath in the wilderness, and shall not see when any good cometh: but shall inhabit the parched places in the wilderness, in a salt land and not inhabited. Chap. 17. 5. 6. In the very next verses he addeth the contrary of the children of God, saying: blessed is the man that trusteth in the Lord, and whose hope the Lord is (such are the children of God) for he shall be as a tree that is planted by the waters, which spreadeth out her root by the river, and shall not feel when the heat cometh: but her leaf shallbe green, and shall not care for the year of drought, neither shall cease from yielding fruit. In the Psalm 92. 12. the Prophet commendeth the righteous by these similitudes, the righteous shall flourish like a palm tree, and grow like a cedar in Lebanon, such as be planted in the house of the Lord shall flourish in the courts of our God, they shall bring forth fruit in their age, they shall be far and flourishing. But of the wicked it is said, the wicked shall perish, and the enemies of the Lord shall be consumed as the fat of Lambs, even with the smoke they shall be consumed: Psalm. 37. 20. We have heard likewise before other similitudes in respect of the certain estate of God's children, viz. that they are said to be like to mount Zion, and like to jerusalem compassed about with mighty mountains: Psal 125. 1. 2. and like a house built upon a rock, against which no storms can prevail: whereas on the contrary, the wicked (though hearing the word but not doing it) are compared to a house built upon the sand, which when storms and tempests came, was overthrown: Mat. 7. 24. With these let us remember the comparison before mentioned, of the children of God, unto a thing hallowed to the Lord, and unto his first fruits: jerem. 2. 3. The Prophet Zacharie compareth the people of God to the Apple of God's eye: Zach. 2. 8. By both these similitudes the holy Ghost teacheth, that as things in the law consecrated to God, as the first fruits, and other things, were precious unto God, and as every man accounteth highly of the apple of his eye, and is very tender thereof; so all the children of God are very precious to God, and he is very tender of them. Do not all these similitudes much set forth the excellent state and condition of God's children? There are many other the like similitudes, but having given this taste of these, I will leave the rest to the reader, as he shall meet with them in the scripture. To come to other comparisons, if it were a great honour to the Israelites to be called the people of God, yea such an honour as that in that respect, they were more excellent than all other nations, how great a thing than is it now for them that at that time were no such people of God, to be called the sons of the living God? Hos. 1. 10. Paul often calleth himself the servant of jesus Christ, the son of God, as rejoicing in that name, and thinking the same more honourable, then if he had been heir of all the monarchs of the world. And indeed what service of any King, or of all Kings, is comparable to the service of God, King of kings are able to give such rewards for their service, as there is in keeping of God's commandments? Psalm 19 11. If it be such an honour to be the servant of the Son of God, is it not much more to be the son or daughter of God himself? Let no man here object, that the difference is not great, because they that are servants of jesus Christ, are also the children of God. For though this were so in the particular example of Paul, yet it is not so in the general: all are not the children of God, that are the servants of jesus Christ, or of God himself. judas was a servant of jesus Christ, as well as the rest of the Apostles. Nebuchadnezer is called the servant of God: jerem 27. 6. yet neither of them both were the sons of God by adoption, such as we do now speak of. It is a great honour to be called the friend of God, as Abraham is called: james 2. 23. as likewise for Lazarus to be called by Christ himself, his friend, and the friend of his Apostles: john 11 11 and for the disciples of Christ to be called his friends: john 15 15. how great then is this dignity to be taken into so near a familiarity with God, as by God himself to be called, and to be made indeed his children: yea such children, as are made one with his own and only natural son? To proceed yet further, although the state of Adam and Eve in their first creation, being made in the likeness of God himself, having the sovereignty over all other inferior creatures, and being placed in the garden of Eden, were very excellent, yet the state of the meanest of God's children by adoption in Christ is far more excellent, more honourable. For the first state of Adam was not so excellent, but that it was mutable, and was indeed changed, in as much as he lost that excellent state, wherein a the first he was created. But touching the state of God's children by adoption in Christ, we heard before that it is so certain, that it cannot be altered: every name written in the book of life, shall so remain written, and shall never be blotted out. Whom God hath once blessed as to makethem his children, they shall be blessed for ever. Adam had the grace of persisting, in the favour of God, and in his first state if he would. But every child of God by adoption, hath the grace of willing to persist, and the most constant promise of God, with many other assurances (before mentioned) that he shall persist, and never wholly and finally fall away. The first honour and prerogative of Adam was, that he had power not to sin. The honour and prerogative of God's children now by adoption is much more, viz. that they have not power to sin: whosoever is thus borne of God, sinneth not, neither can sin: 1. john 3. 9 Christ himself as he was man, was (and is) more excellent than Adam, before his fall, because the manhood of Christ was personally united to the Godhead: There was no such communion betwixt God and Adam. As Christ was thus more excellent than Adam, so his obedience could not but be more excellent than the obedience of Adam in his integrity: therefore also it followeth, that the reward of Christ's obedience was likewise more excellent. This reward being not for himself, but for them whom the Father giveth him, and who were predestinated to be adopted ●● him (for Christ merited not for himself as the Priest's teach) therefore it followeth that the reward of all that are adopted in Christ jesus, is and shall be better than the reward of Adam should have been, if he had stood in his first perfection: because the righteousness of Christ is made theirs. The present estate indeed of Adam was better, than the present state of God's children here. But the future state of God's children by adoption is far greater, for the reason before mentioned, than the future state of Adam should have been, though he had never fallen. Yea, touching the present state also of the one and of the other, because Adam's stare should always have been uncertain, and the hope of God's children by adoption is most certain, so that whosoever is once by adoption made the child of God, shall never be dejected from the same state: therefore also in respect of this certainty, the prerogative of adoption is greater to every one adopted, than the prerogative of Creation was at the first unto Adam. It is one thing to have an help, without which a thing is not done, and another thing to have help, whereby a thing is done. Unto the first man being made so right, that he had power not to have sinned, not to have died, not to have lost his excellency, there was given an help of perseverance: not whereby he did persevere: but without which by his free will he would not have persevered: but now to the children of God by adoption, there is not only given such an help of perseverance, that they may persevere if they will; but also such, as whereby they have perseverance itself: that is, not only that without this gift they cannot persevere, but also such, as whereby they cannot but persevere. For Christ hath not only said, without me ●e can do nothing, but also, ye have not chosen me. but I have chosen you, and ordained you that ye go and bring forth fruits, and that your fruit remain: job. 15. 5. and 16. Many other the like places there are to the same purpose, as before we have heard. Adam's immortality wherein he was first created was conditional, viz. if he should not sin: but in the resurrection, the children of God shall be absolutely immortal without any condition. To leave this comparison, as we have seen before the state of the poor children of God to be more honourable and excellent than the state of the richest men in the world, and of the mightiest Princes upon earth, which are not the children of God: so also is it better than to be a Prophet or an Apostle endued with the greatest gifts that can be, for the working of the greatest miracles. For what will our Saviour say to them, that at the last day shall plead for the●●●lues, that they had prophesied by his name, and by his name cast out devils, and done many great works? himself saith, that he will profess unto them (they having not been the children of God) I never knew you, depart from me ye workers of iniquity: Mat. 7 23. To the seventy also that returning reported unto him, that the devils also had been subdued unto them through his name, he saith, in this rejoice not, that devils are subdued unto you: but rather re●oice that your names are written in beaven. Luk. 10. 17 & 20. Is it not thereby evident, that to be written in heaven is more than to be an Apostle, or at least then to have the authority of prophesying and the power of casting out devils in the name of Christ. Is not the same also manifest by examples? Was not Balaam a Prophet? at least, did he not prophecy most excellently of the Israelites prosperity, of the destruction of their enemies, even of the Moabites, whose King had hired him to have cursed Israel? As also of the coming and of the kingdom of Christ: Num. 24. 15. Did not Caiphas himself prophecy of the necessity of Christ's death for the people? joh. 11. 50. Was not judas an Apostle? Had not he as well as the other eleven power to cast out devils, and to heal every sickness and every disease? Matth. 10. 1. To proceed yet further, doth not our Saviour himself prefer them that do his Father's will which is in heaven (who are they but the children of God by adoption in Christ?) before his mother and his brethren according to the flesh? Matth. Matth. 12. 48 49. Luk. 11. 27. What shall I say more? or what other comparison shall I make? Truly I may generally conclude this point of God's children, in comparison of all other men, with that general sentence of Solomon, before spoken in the title page, that the righteous is more excellent than his neighbour: Prou. 12. 26. From those comparisons of the children of God with other men, I may now ascend into heaven itself, and compare them with the holy, and blessed, and glorious Angels: and that first in some sort as equal fellows and companions: secondly, being in some respect more excellent and honourable than such Angels. The first is acknowledged by the Angels themselves: for when john falling down before the Angel which had bidden him to write, Blessed are they which are called to the lambs Supper, would have worshipped him, he forbade him so to do, saying, See thou do it not: I am thy fellow servant, and one of thy brethren: Reu. 19 10. and 22. 9 Touching the second, the Angels are not only fellow servants unto God with the children of God but they are also themselves servants unto the children of God: for it is expressly said, that they are ministering spirits, sent out for their sakes which shall be heirs of salvation. Heb. 1. 14. Who are such heirs of salvation but only the children of God? Rom. 8. 17. It is also written in the Psalm: The Angel of the Lord pitcheth round about them that fear him, and delivereth them: Psalm. 34. 7. The same is curdent by examples of the Angels in scripture attending upon divers particular persons: upon Abraham, jacob, Moses, joshua, Gedeon, David, Daniel, Mary, joseph, Peter, Cornelius, Paul, etc.) yea not only attending upon them, but also delivering them out of their dangers, in flicting the judgements of God upon their adversaries, and otherwise helping and comforting them according to their necessities. This is the more, because it is never said, that the children of God are servants to the Angels. Yea, when the children of God have offered their service to the Angels, at least to worship them, they have refused and forbidden it, as before we heard. Neither do the Angels attend upon the children of God whiles they live only, but also when they die; viz. to carry their souls into heaven: Luk. 16. 22. But this perhaps may seem no good argument for the prerogatives of the children of God, above the Angels, because sometime a Prince may honour an inferior subject, with the attendance of a more honourable person, and with some service to be done unto him, by such a more honourable person than himself: and because also the Angels being mightier, may seem therather to guard and otherwise to attend upon the children upon earth in respect of their manifold infirmities and weaknesses, as also because of their great adversaries, & not for any such dignity of the children of God upon earth as we have spoken of. Though I should grant all this, and not contend of the preferment of God's children above the Angels in that respect: yet this I may boldly (I think) utter, that there seemeth to be a great pre-eminence of the children of God, in respect that there is a more near conjunction betwixt Christ and them, than there is betwixt Christ and the Angels. I mean in nature, not in place. In place, the Angels for the present, are nearer to Christ then the children of God in earth; but in nature the children of God are nearer to Christ then the Angels. For it is expressly said that Christ took not the nature of Angels unto him, and it is plaintly affirmed that he took on him the seed of Abraham: Heb. 2 16. and that he was made of the seed of David: Rom. 1. 3. as also it is said, that he took our nature upon him in respect of his conception in the womb of the virgin: so by contracting and marrying himself unto us, and and us unto himself, he hath made (as we heard) a further union with us, whereby it is said of us in respect of him, that we are flesh of his flesh. So then by conception and incarnation, he is made one with us: and by the former contract of marriage, we are made one with him. First he is flesh of our flesh, and bone of our bone, and secondly, we Note. are flesh of his flesh, and bone of his bone: this latter speech cannot be spoken properly, but by virtue of his marriage and contract with us: for otherwise he is rather flesh of our flesh (touching his humanity) than we flesh of his flesh. Because we in that respect were before him. The former cannot truly be said to be of the latter: but the latter may well be said, to be of the former. According also to that before spoken by virtue of the said marriage contract of Christ with us, we are said to be members of Christ, or of the body of Christ with us, we are said to be members of Christ, or of the body of Christ. To apply all this, is the like ever said of the Angels that they are members of Christ? yea how can they be said to be his members, being altogether of a divers nature from him? for must not the head and the members be both of one nature? or will not the whole that hath a head of one nature, and the body of another, be a kind of monster? I grant, that Christ improperly and by a kind of metaphor may be called the head of the angels, in respect that (even as mediator) the angels and powers, and mights, are subject unto him: 1. Pet. 3. 22. but that he is the head of the angels in such sort as he is the head of elect men, adopted to be the children of God, it cannot be, because they cannot be his members as we are. In respect therefore that we are more nearly united unto Christ then the angels (first by nature in his conception, secondly by his marriage contract with us) why may I not say, that we have a kind of pre-eminence above the angels? for as every thing is more vile the further off it is from that which is most excellent: so every thing cannot but be the more excellent, the nearer it is to the most excellent. Moreover we have before heard, that the great names and titles of Christ are communicated to the children of God. Can the like be showed of the Angels? As therefore because God had in Scripture said of Christ, thou art my son, this day have I begotten thee, and never so said of the Angels, the Apostle maketh this conclusion. that Christ was made so much more excellent than the Angels, by how much he had obtained a more excellent name than they: Hebr. 1. 4. so why may not I make the like conciulion from the premises, that the children of God are made so much more excellent than the Angels, by how much they have obtained more excellent names than they? The names of Seraphims, principalities, powers, and mights, etc. are great names: but are they like to the names before mentioned: especially may they be compared to the name Christ? Again, for as much as we have before heard, that the regeneration or new birth, or second creation of the children of God, is a greater and more excellent work then the first creation of all things; and sith the Angels have their part only in the first creation; why may not this also be thought to be some prerogative of the children of God above the Angels? Last of all Christ promiseth, that the children of God shall sit with him in his throne, as himself sitteth in the throne of his Father, and that by them he will judge the world, yea the Angels that are fallen. Hath he promised any such thing to the Angels that do stand? or hath he said any such thing of them? they are indeed said to stand before him, and about his throne, etc. but they are never said to sit in his throne. To stand before him, and round about his throne, importeth only service: But to sit, and that in his throne, importeth authority and majesty. But some man against all before spoken, of the pre-eminence of the children of GOD in earth, above the Angels in heaven, may perhaps object, that our Saviour speaking of the state of God's children in the world to come, doth set it forth by their similitude to the Angels in heaven, saying, when they shall rise again from the dead, they are as the Angels of God in heaven: Matth. 22. 30. If in the resurrection, they shall be but like to the Angels, how can they here be said to have any pre-eminence above them? To this I answer, that it is but a sleight and weak objection: for our Saviour doth not simply say, that in the resurrection the children of God shall be like the Angels: but only that as touching marriage (where of the question was propounded by the Sadduces) they shall be like, and therefore he saith, In the resurrection, they neither marry wives, nor wines are bestowed in marriage, but they are as the Angels of God in heaven. So then this comparison of likes is not in all things, but only as touching marriage: and this is more manifest by that which followeth in the second verse of this present text, where we read (and shall afterward by God's grace hear) that at the appearing of Christ we shall not only be like to the Angels, but also to Christ himself, which is likewise more than ever we read of the Angels. Now though I have hither to thus written of their pre-eminence of the children of God, above the Angels, in respect of their communion with Christ, and by virtue thereof, yet we must never forget, that as there is that pre-eminence, so also in some other respects, the Angels (for the present time especially) have great prerogative above the children of God. Namely, first that they dwell in heaven; the children of GOD in earth: Secondly, that they are altogether spirit; the children of God flesh and spirit: Thirdly, they are free from all sin, and consequently from all misery, the fruit of sin; the children of God, whiles they are clothed with corruption, are subject to sin, and do sin daily; and by sin, they are also subject as to many other calamities, so at last to death itself. So in these respects they are inferior to Angels: but in the former they have a great prerogative. What a dignity is this? what an honour? what a glory, to all the children of God, to be so advanced? was it not a great honour for Daniel, to be one of the three rulers, that were by Daniel, to be one of the three rulers, that were by Darius set over all the one hundred and twenty governors, whom he had before set over all his whole kingdom? How great then is the honour of all the children of GOD, in that they have a preeininence above Angels, who in respect of other creatures under GOD, are principalities, powers, mights, and dominions? What was Darius himself? yea, what was great King Solomon, in all his earthly pomp, in all his honour, in all his royalty and glory, in respect of the least Angel? If any man, notwithstanding all before written of this point, touching the pre-eminence of the children of God above Angels, shall differ in judgement, let him unanswerably and plainly (without cavilling) answer my former reasons, and show better for his judgement, and I will easily change my former opinion. I affect not any novelty: I am not delighted with singularity: neither am I so peremptory in any thing that I hold (differing from other the true servants of God) but that I am ready in all humility to submit my spirit to the Prophets, which shall speak according to the ancient holy Prophets and Apostles. In the mean time, let not this point be thought a curious or unnecessary paradox: but let it rather be regarded, as a point of great use, to provoke us to more thankfulness unto God, and to be so much more zealous of his glory, by how much the more he hath advanced us: and finally, the more to comfort us, and the better to assure us of the continuance of God's favour towards us, the more highly he hath exalted us. CHAP. XXX. Of the promises of God to them that shall show kindness to any of the children of God: and of the threatenings to the contrary, etc. Having hitherto been thus large and plentiful in laying forth the dignity of God's children; I will now enlarge the same but by one argument more: viz. by the promises of God to them that shall do any thing for his children, by his threatenings against those that do them any hurt, and by the performance from time to time of the said promises & threatenings. For hereby it doth the more manifestly appear in what price and reckoning they are with God. Touching the promises and threatenings of God in behalf of his children, they are first of all joined together. For, when God first made a special covenant with Abraham and his seed, this is one special article (as before upon other occasion we have heard) of the said covenant, that God would bless them that should bless him, and curse them that should curse him: Gen. 12. 3. Was this promise made to Abraham as one man? Not so: but as he was the root and father of the faithful. Therefore all the faithful children of God have right to the said promise: and it doth belong to every one of them as well as it did to Abraham himself: so that whosoever shall bless or do any good to any of Abraham's children by faith, he may as well look for a blessing from God, as any that blessed Abraham, or did any good to Abraham himself: and whosoever shall curse or do any hurt to any of Abraham's children by faith, he may as well fear a curse from God, as any that ever did curse or do any hurt to Abraham himself. Touching promises in particular, If he be blessed (that is, under many blessings) which generally judgeth wisely of the poor, Psal 41. 1. and that generally likewise is merciful, because he shall obtain mercy, Matt. 5. 7. then much more blessed, and much more may they hope for mercy, that judge wisely of the godly, and that show mercy to the children of God. Again, the Prophet prayeth (or exhorteth to pray) that they may prosper that love jerusalem, Psal. 122. 6. by jerusalem there meaning, not only the public state of the Church, but every particular member thereof, because it cannot go well with the whole, except it go also well with every member. Now although that be a prayer, or exhortation to prayer, yet the matter thereof insinuateth a promise: for neither the Church, nor any part thereof, may pray for any thing in their own behalf, or in behalf of any other, whereof they have no promise. Forasmuch therefore as the Church prayeth (or exhorteth to pray) for them that love jerusalem, viz. that such may prosper; it followeth, that there was and is a promise of the prosperity of all those that love jerusalem, (that is, of the Church, and whole company of God's children) and every part thereof, that is, of every one of God's children therein, or thereunto belonging. Our Saviour speaketh yet more plainly and expressly, saying, that he that receiveth arighteous man in the name of a righteous man shall receive thereward of a righteous man: and that whosoever shall give unto one of his little ones (that is, to one of the smallest and meanest children of God) a cup of coldwater only, in the name of a disciple, verily he should not lose his reward: Matt. 10. 41. Thus much briefly for the promises of God to all that shall show any kindness to any of his children. Touching the threatenings against all that shall deal unkindly with them, first, all that our Saviour speaketh of offending generally any one of his little ones, Match. 18. 6. Mark. 9 42. Luk 17. 2. may particularly be applied to this purpose. If the Angel of the Lord also (as D●borah reporteth) said, Curse ye Meroz: Curse ye the inhabitants thereof because they came not to help the Lord, to help the Lord against the mighty: judg. 5. 23. (so condemning them, not to have helped the Lord, that did not help his people) how much more doth the curse of God belong to them that go out to hurt the children of God, or that do any thing for the damnifying of them? When the Prophet jeremiah had said, that Israel was as a thing hallowed unto the Lord, and his first fruits; presently he addeth, All they that eat it shall offend: evil shall come upon them, saith the Lord: Ier 2. 3. By eating there, the Prophet meaneth the offering of any indignity unto them. For in the time of the Law, when things according to the Law were consecrated unto God, what common person soever (not of the stock of the Priests) did eat of them, they did greatly sin against the Lord, and provoked his heavy indignation against themselves. When the Prophet Zecbariah had said, He that toucheth you, toucheth the apple of his eat; immediately he addeth this commination against such persons, saving, For behold I will life up mine hand upon them, and they shall be a spoil to those that served them, etc. Zech. 2. 8. The Prophet Amos saith against the rich men of Israel, that dealt hardly with the poor, buying them for silver, and for old shoes, selling unto them the refuse of the wheat, etc. (as many rich men do in these days) the Prophet Amos (I say) speaketh thus against such: The Lord hath sworn by the excellency of jaacob, Surely I will never forget any of their works: Amos 8. 6. Did the Lord with an oath so threaten them that dealt hardly with the poor of Israel, who long before were fallen away from God? What then (do we think) threateneth he against all those that any ways deal hardly with them whom in his abundant mercy he hath begotten again unto himself, and whom so begotten he loveth with an everlasting love, and will never cast them off? When Amalek came out to fight against the children of Israel, as they came out of the land of Egypt, and were traveling by the wilderness towards the land of Canaan, the Lord spoke thus unto Moses: Writ this (saith he) for a remembrance in the book, and rehearse it unto joshua (who was to succeed Moses, and in his stead to fight the Lords battles against the enemies of Israel) for I will utterly put out the remembrance of Amalek from under heaven. Also he said, The Lord hath sworn that he will have war with Amalek. from generation to generation: Exod 17. 14. and 16. Though this were spoken and threatened particularly against the Amalckits, yet it insinuateth a general commination against all the like enemies of the children of God. To conclude this point of God's promises to them that show kindness to his children, and of his threatenings against those that do show them any unkindness: to conclude (I say) this point, as I began the same: viz. with a sentence comprehending both; so let us remember that our Saviour apply the parable of the unrighteous judge, and of the poor widow, in this manner: Hear what the unrighteous judge saith; Now shall not God avenge his elect, which cry day and night unto him; yea, though he suffer long for them? I tell you, he will avenge them quickly: Luke 18. 6. 7. This word, to avenge, seemeth to import, not only a promise of delivering the elect from all their wrongs, but also a threatening of a judgement against them that had wronged them. All this of God's promises to the friends of his children, and Note. of his threatenings against their enemies, is much more to be understood of all good towards them that are any furtherers of their salvation, and of all evil against them that do any wates oppugn and hinder their said salvation. Therefore as such love to the Saints is reckoned up as a thing accompanying salvation, Heb 6 9 10. so also to hate and persecute the children of God is set down as a token of perdition: Phil. 1. 28. The more excellent also the person of the children of God is to whom any kindness is showed, the greater promise is made unto him that showeth such kindness. Therefore in the place before alleged, Matt. 10. 41 it is said, that He that recesueth a Prophet in the name of a Prothet, shall receive a Prophess reward. The same is to be understood of threatenings: The more excellent the person is that receiveth any wrong, the more is threatened to him that doth the wrong. Thus much of these promises and threatenings. Touching the performance of them, the Scripture affordeth us many examples to witness the same. As Ebedmelech a stranger (none of the people of Israel, but a blackmoor) had made request to the king of juda for jeremiah being in prison, and so had delivered him, jer. 38 8. etc. so when the city of Ierus●lem was taken by the Babylonians, according to the word of the Lord before spoken by jeremiah in that behalf; then did Ebedmelech find favour, and was delivered from captivity, according to jeremiahs' prophecy also thereof, when the jews were taken captive, etc. jerem. 39 16. 17. How also did the Lord recompense the widow of Zarephath for her kindness towards Elisa, when having but an handful of meal in a barrel, and a little oil (no more than would make a cake for one meal of her and her son, then to die, because of the extreme famine in those days) yet she believed the word of the Lord by Elisa, and did cheerfully make him a cake first, before she made any thing for herself and for her son? For first of all, that meal in her barrel, and that oil in her cruse, did not waste or diminish, until the Lord sent rain upon the earth: and secondly, when her son (afterward falling sick) died, by the means of the said Elisa, he was restored again to life: 1. King. 17. 10. etc. so her kindness rece●ued a double recompense. How plentifully also was the kindness of the Shunamite towards Elisha recompensed rviz. fourfold: First, by the gift of a son unto her in her latter age, when she had been barren alwares before. Secondly, by restoring her sard son to life again being dead: 2. King. 4. 8. etc. Thirdly, by admonishing her before hand of the seven years famine to come, and advising her to go some where with her family to sojourn during that time of famine. And four, bv directing her at her return after those seven years, to come at that very instant to make petition to the King for her lands (which in her absence seemed to have been seized to the King's use) when Gehazi was making report to the King of the great acts that Elisha his master had done, and particularly how he had raised this woman's son from death to life. For by this means (Gebizi telling the King that this was the woman upon whose son Elisha had done that great cure) she did not only speedily recover her lands, but the King also, upon her confessing herself to be the said woman, commanded all the mean profits of the land to be restored unto her, even all the fruits of her lands, since the day she had left the land, until that very time: 2. King. 8 1. etc. So even that wicked man teacheth all men to show most favour to such whom they understand the Lord Note. most to have favoured, and to do most for them, for whom the Lord hath done most. The good counsel that jethro the father in law of Moses gave unto Moses for the ease of him of that great burden which he saw to be too heauv for him, and for the better government of the people, Exod. 18. 18 etc. was not forgotten, but most graciously remembered. For divers hundred years after, when all men would have thought that kindness to have been dead and buried in the grave of everlasting oblivion, the Lord ra●sed up one to recompense the same, that was of all other the most unlikely, as before he had fet water out of the rock. Even Saul that was most ungrateful to David that had done most valiantly for him and for all his people, that afterward most cruelly slew in one dav 85 persons of the Lords Priests, and most bloodily smote the whole c●●y Nob (the city of the Priest's) with the edge of the sword, both man and woman, both child and suckling, both ox, and ass, and sheep: 1. Note. Sam. 22. 18. etc. (as it were in despite of God, and to be revenged of him, for casting him off because he had not done the like against the Amalekites according to God's Commandment in that behalf: 1 Sam. 15. 1. etc.) and who also before, chap. 14. 44. and afterward chap. 20. 33. for David's sake. would have killed his own son jonathan. Even this wicked, barbarous, hardhearted, and desperate Saul, did the Lord raise up to remember the foresard kindness of jethro to his posterity, yea to be importune with them for recompensing the same. For being sent against the Amalekites, and there finding the Kenits dwelling among them (who were the Kenits but the posterity of jethro, which was also called Keni? judg. 1. 16.) spoke very earnestly unto them to departed, etc. saying, Go, depart, and get ye down from among the Amalekites, list I destroy you with them: for ye showed mercy to all the children of Israel when they came from Egypt: 1. Sam. 15. 6. What was the mercy of the Kenits, but the foresaid counsel of jethro their father? Behold therefore a worthy example of justice in a most unjust man, not to be so overcome with fury against some whom God himself will have to be destroyed, as to forget kindness towards them that have not offended, but are rather (in respect of themselves or of their ancestors) worthy of kindness. A comfortable precedent also for all the children of God, to teeth them not despair, but to know that the Lord can make them that are of themselves most cruel, to show them mercy in their distress. Finally, a most excellent spur likewise to quicken and provoke all men to be the more ready to show favour unto the children of God, sith the same may be remembered even by such to their posterity long after when themselves shall be dead and rotten: yea not only to provoke them to do good to them that have done any good for themselves, but also to those that have done good to their predecessors and forefathers, yea to the posterity of such as by whom their forefathers have received any benefit. All this was the more in Saul, not only because he was such an one as he was, but also because we read not of any such express commandment for the showing of that kindness to the Kenits, as before Saul had received for severity against the Amalekites: where therefore we may further observe from that which is in the same chapter recorded of saul's showing favour to the Amalekits (contrary to God's commandment) that the more expressly God forbiddeth us any thing, the more ready we are to do that which he so forbiddeth. Thus much for performance of God's promise to all them that show any kindness to his children. The Scripture is as plentiful in examples of performance of his threatenings before mentioned, against all those that show any unkindness unto any of them: yea, as God is more large in his threatenings generally against such as transgress his Commandments, Leuit. 26. 14. etc. and Deut. 28. 15. etc. so his word seemeth to have more rather then fewer examples of his justice in performing his threathing particularly against all those that are enemies to his children. As the Lord threatened for the unjust death of Naboth to take away the posteruie of Ahab, and to cut off from Ahab him that ●isseth against the wall, (that is, all his male children) as well him that is shut up, as him that is left in Israel, and to make his house like the house of jeroboam the son of Nebat, that made Israel to sin, and like the house of Baasha the son of Ahijah, because of the provocation wherewith he had provoked, and made Israel to sin; and touching jezebel (who for Ahabs' sake had commanded to put Naboth to death) that the dogs should eat her by the wall of Izreel: and further, that the dogs should eat him of Ahabs' stock that died in the City, and that the fowls of the field should eat him that should die in the field: As (I say) the Lord had threatened all this for the innocent blood of Naboth, (even of poor Naboth that had but one vineyard) to so great a King and Queen as Ahab and jezebel were: 1. King. 21. 21. etc. 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 jeremiah had threatened captivity and desolation to the jews, partly for their other sins, partly for their hard dealing with him, so was not all performed? As our Saviour threatened to make jerusalem desolate, not only for her great contempt and obstinacy generally, in that he having 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 been sent unto them: Mat. 23. 37. so was it not performed in due time? and is not that city desolate (as touching the habitation of the Jews) to this day? and are not the jews more scattered here and there thorough all countries upon the earth, than any other nation whatsoever? As the Lord had commanded Moses to write in a book the utter destruction of the Amal●kites, and that the Lord would have everlasting war with them till they should be confounded, so did he not remember this book of remembrance 400. years against after-generations, when all men thought it to have been so raked up in dust, that it should never have been revived? Did not the Lord, for execution of that which he had written before, raise up Saul, telling him, that he remembered (though all other had forgotten, and did not so much as dream of any such thing) what Amalek had done to Israel, how they had laid wait for them in the way as they came up from Egypt: (a worthy thing to be considered by all such as securely sleep in their old sius long sithence committed, Note, because God doth not speedily execute sentence: Eccl. 8. 11.) and therefore straightly commanding him to go and to smite Amalek and to destroy all that pertained unto them, having no compassion on them, but slaying both man and woman, both infant and suckling, both ox and sheep, both camel and ass? 1. Sam. 15. 2. 3. As the Lord threatened by the mouth of Zechariah the son of jehoiada, when he was most wickedly and unkindly put to death by joash, whom jehoiada the father of Zechariah preserved (when all his other brethren were murdered) and advanced to the kingdom of juda: as (I say) the Lord threatened by the said Zechariah at the time of his stoning to death, that the Lord would look upon his death, and require it so did not the Lord indeed look upon it, and require it? For did he not send a fourfold judgement upon joash and his people in that behalf? First, when the year was out, Aram came against him: and against judah and jerusalem, and destroyed all the Princes of the people, sending the spoil of them to the King of Damascus.? Yea though the army of Aram were but asmall company, yet did not the Lord deliver 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 own servants so thirst after his blood, that though they saw his diseases to signify he would not live long, yet they could not stay till he died of them, but conspired against them for the blood of the children of jehoiada the Priest (not so much respected by them, as they were directed by God to revenge it) and slew him on his bed. Fourthly, when he was so slain, is it not noted, that they buried him (indeed) in the cily of David (but for his dishonour) not in the Sepulchre of Kings? 2. Chron. 24. 21. etc. Not to trouble the reader with too many examples, I will add but one more of the performance both of God's promise, and also of his threatening, as well in the life to come, as before we have heard the same by the former examples to have been performed in this life. For how doth our Saviour describe his last sentence in the day of judgement? Doth he not give this the reason why he placed the sheep on his right hand, and pronounced them blessed, and bade them inherit the king doom prepared for them from the foundations of the world: viz. that when he was hungry, they had given him meat; when he thirsted they had given him drink; when he was a stranger, they had lodged him; when he was naked, they had clothed him; when he was sick, they had visited him; when he was in prison, they had come unto him? And when they are described to reply, when they had seen him so and so, and when they had done so and so unto him: doth not our Saviour answer, Verily I say unto you inasmuch as ye have done it unto one of the least of these my brethren ye have done it unto me? Doth he not in like ma merset down the reason of his sentence against the goats, placed on his left hand, and condemned to everlasting fire, prepared for the dineil and his angels: viz for that he had been hungry and they had given him no meat; he had been thirsty, and they had given him no drink; he had been a stranger, and they had not lodged him, etc. And when they are there produced as replying, When saw we thee thus & thus, and did not thus & thus unto thee? doth not our Saviour return this answer, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me? Mat. 25. 34 etc. Do not these things further demonstrate the excellent state of God's children? Do we not hereby see, in what grace and favour they are with God? What greater interest can there be, what sweeter fruit than the reward of the kindness that is showed unto the children of God? what heavier loss, what sharper sauce, than the judgements of God upon them that show any unkindness unto the children of God? Though they perhapssee no benefit for the present, but rather may seem to impair their outward state, yet in the end they shall find that, in respect whereof they shall think wharsoever cost they have bestowed upon the children of God, to be the best bestowed money that ever they laid out in all their lives. Though these (viz. that disgrace, & otherwise wrong the children of God) escape a while unpunished, & seem to laugh in their sleeves, and to show their faces in all companies pleasantly with Agag, & to say in their hearts, as he spoke with his tongue, Truly the bitterness of death is past: 1. Sa. 15. 32. yetwofull (without repentance) shall their reward be at the last, when they shall find that they had been better (the greatest, the proudest, and mightiest of them all) to have bitten their finger's ends to the bones, to have eaten the flesh from their arms, or to have gone a thousand miles of an errand, & that on their bare feet, all the while upon thorns, then to have done any hurt to the least, to the poorest, and to the meanest of God's children. Last of all, the more any king rewardeth any kindness done to any of his children, or punisheth any indignity offered unto them, the more he showeth himself to regard such as have received such kindness, or met with such indignity: and the more he doth grace and honour them before his people, that see his rewards upon such as have showed that kindness, or that hear of his severity against such as have offered that indignity. 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 show but the least kindness towards the least of his children: as likewise in respect of his indignation threatened and executed upon all that do any of them any wrong. Thus much for this point: and thus much also for all the arguments whereby I thought good to lay forth the doctrine of the dignity of God's children. CHAP. XXXI. Of the uses of the former doctrine concerning the dignity of God's children. IT remaineth now, according to my order before insinuated in the beginning of the fourth Chapt. that I show the use of all the doctrine hitherto handled concerning the dignity of God's children. These I will only touch, and (as it were) but point at with the finger, leaving the further enlarging of them to the better consideration of the reader, as also of such as shall have occasion more to apply and press them then it is fit for me to do in this Treatise. Theseuses are generally of two sorts: viz. either common to all, even to the wicked as well as to the children of God: or special, either to the wicked alone, or to the godly alone. Touching common uses, this doctrine first of all serveth to correct the base opinion that most men have conceived of the children of God, and to teach us to think and esteem 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 do more regard men according to these things, then according to their adoption, according to their graces, whereby they show forth their adoption, and according to that estimation in which the said graces accompanying adoption, do declare them to be with God himself. Neither is this the fault only of natural men (such as are not the children of God themselves) but even sometimes of them that are themselves regenerated, and sealed with the spirit of adoption: even they (I say) do not so regard one another as they ought to do in respect of their adoption: yea the children of God do often times think the more basely of themselves, and are the more dejected in their own hearts, because they are so little regarded by other. But sith we have heard before how honourable their state and condition is, and how God hath most highly dignified and advanced them, why should they not be so regarded of other? Why should they not so esteem of themselves? Not any whit to puff themselves up, and to make themselves to set up their bristles (as it were) with contempt against any other, but rather to comfort themselves the more against such contempt, disgrace, and indignity as they meet with in the world at the hands of other? This use the Apostle james commendeth, when he exhorteth, not to have the faith of our Lord jesus Christ in respect of persons, or to esteem of men according to their ccstly apparel, or outward countenance which they did bear in the world; but according to their riches of faith, and according to their in heritance in the kingdom which God hath promised to them that love him: james 2. 1. etc. Under this opinion I comprehend also love of the heart, and honour of the outward man, agreeable to the said opinion. For so much james signifieth in the plac● before alleged, by having the faith of Christ in respect of persons: which appeareth plainly by his words immediately following: viz. For if there come into your company (saith he) a man with a gold ring, and in good apparel, and there come in also a poor man in vile raiment, and ye have respect unto ●im that weareth gay clothing, and ye say unto him, Sat thou here in a good place: and s●y unto the poor, Stand thou here, or, Sat here under my footstool. These words (I say) of the Apostle do plainly show, that he reproveth 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 apparel, etc. And this james wrote not to heathen men, nor to mere naturals, but to them whom God of his own will had begotten with the word of truth, to be as the first fruits of his creatures: chap. 1. 18. thereby showing, that it is a fault not only amongst the men of the world, too lightly both in their judgements, 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 have the same in heart ance. And this indeed in these days is a fault not only amongst profane men, that contemn all goodness; nor amongst Papists, and professed Atheists: but also amongst professors themselves, even of the best sort: viz. too much to esteem the gay men of the world, and such as are gentlemen borne, and have good estates in the world, though they be never so wicked and ungodly, and despisers of all grace: and too basely to esteem, and too little to regard the most apparent children of God, known to be virtuous, and showing many tokens that they are turned from darkness to light, and from the power of Satan unto God, and have received forgiveness of sins, and inheritance among them which are sanctified by faith in Christ: Acts 26. 18. Whom a king will honour, all his subjects also honour much more. Therefore it is said, that when Ahashuerosh promoted Haman, and exalted him, and set his seat above all the Princes that were with him, than all the King's servants that were at the King's gate, bowed their knees, and reverenced Haman, (though an Amalekit) because the King had so commanded, etc. Ester 3. 1. 2. We see also, whom the King createth Earl, or Baron, or maketh a Knight, all other, good and bad, high and low, call him by names agreeable, and do otherwise honour him accordingly. Shall the King of Kings than honour men with the title and dignity of his children? and shall not men esteem and respect them in like manner? This use is necessary specially in judgement. For in judgement especially appeareth the contrary corruption: men for the most part prevailing most in their suits, that can set the best face upon their matters, and that can most brave & flaunt it out by their apparel, riches, friends, and countenance in the world: and they that have none of these, but are poor, yet rich in the graces of adoption, going to the wall, and being utterly put down, how good, how honest, and how righteous soever their cause is. But (as I said before) I mean not too largely to stand upon any use, but only to point them out briesly; therefore I will proceed. Another common use of the same doctrine, and not much unlike the other, is, that that we do not only not contemn the children of God inwardly, neither only love them, or outwardly honour them, but that also we refrain from all other unkindness against them, and that we be ready to perform any courtesy unto them. Let us do good unto all (saith the Apostle) but especially to them that are of the household of faith: Galat. 6. 10. Who are more of the household of faith then the children of him, of whom is named the whole family in heaven, and in earth? Ephes 3. 15. Who would be accounted behind in showing kindness to the children of a king? and to offer any unkindness to any of them, is little less than treason. There is no unkindness offered to them, which is not more dangerous to us then hurtful to them. There is no kindness performed to them, whereby we receive not as much benefit as they: yea, much more, because the bestowing of it is compared to seed cast upon waters, that is, sown upon the low grounds by the waters, that are always most fruitful: Eccles. 11. 1. and the recompense to be looked for for thereof is compared to the reaping in time of harvest: Galat. 6. 8. 9 Other arguments for further proof of this point have been touched before: Chap. 12. in that which hath been written of the love of God's children, and chap. 21. where we heard of the efficacy of the prayers of God's children, as well for the wicked sometimes, as for the godly, and chap. 28. where we entreated of the manifold benefits that other do enjoy by God's children: and finally in the last before of the promises of God to them that do show any kindness to his children. It shall not therefore be needful to enlarge this use with any other arguments in this place. Let this only be added, that if men were persuaded indeed of the excellency of the children of God, and of that gain that is in showing any kindness unto them, they would strine who should show most, and every man would think him happiest that could show most. Is it not so towards the children of eathly Princes? and that pattly because of their excellency, and partly because they hope one day to have all plentifully recompensed? This (no doubt) made Abraham and Lot so forward to show kindness to the children of God, that the one sat in his tent door, the other at the gate of the city of Sodom, as looking for some of the children of God whom they might entertain with such kindness: and therefore also as being ready so to do, and indeed they did accordingly. For they did no sooner see the Angels of God coming towards them in the form & habit of men, but presently they ran towards them, & would never leave them, till they had brought them into their houses, and made them the best cheer they could: Gen. 18. 1 and 19 1. etc. This made the poor old labouring man of Gibeah be so liberal, that he did no sooner see the Levit and his concubine wandering about the streets of the said city without entertainment by any, but that upon very little conference with them, and he complaining how destitute he was of lodging, through the inhumanity of that place, he without any further delay or deliberation spoke most kindly unto him, and did most courteously receive him and his concubine into his house, ministering unto them both, according to all their necessities: judg. 19 20. This made the Shunamit to constrain Elisha to eat bread in her house, as also most earnestly to persuade her husband to make him a little chamber (of purpose) with walls, and a bed, and a table, and a stools and a candle stick, that be might (the oftener) turn in thither as he came that way: 2. Kings 4. 8. etc. This made Tabuba (otherwise called Dorcas) full of good works and alms, and to make coats, and garments, for such as could not make them for themselves: Acts 9 9 33. and 39 This made Lydia, not only to beseech Paul and Timothy, but also to constrain them (if they judged her faithful to the Lord) to come into her house, and to abide there: Acts 16. 15. This made Gaius so bountiful, in entertaining all the saints, that he is not only commended by Paul as his boast, and the boast of the whole Church: Rom. 16. 23. but that john also testifieth of him and to him, that he did faithfully what soever he did to the brethren, and to strangers, etc. who also did bear witness of his said love before the Churches: 3. john 5. How few such are in these days? How few men like to Abraham, to Lot, to the old Gibeonite, and to Gaius? How few women, that for bounty and forwardness therein, are comparable to the Shunamit, to Tabytha, and to Lydia? A further common use of this doctrine, is to teach all both good and bad, the honourable condition of the ministers of the word, by whom it pleaseth God to call v●to be his children. Before indeed we heard the dignity of God's children to be the greater, because God employed such honourable persons as the ministers of the word are, in begetting them to himself. But as children are the more honourable, the more honourable their parents are, so sometime also parents are made the more honourable by their children. Therefore the woman that heard the gracious words which came from our Saviour, for his sake commended his mother, crying out aloud before all the multitude present, Blessed is the womb which bore th' e, and the paps which thou hast sucked: Luk. 11 27. In like manner therefore we may now as well commend the honourable state of the ministers of the word, by the children of God instrumentally begotten by them to God, as before we amplified the dignity of God's children, by the honour of the ministers of the word. This is the more to be observed, because in the first creation of man, God did all himself alone, not using therein the ministry of any Angel. That now therefore in the second creation, and restoring of man he employeth men to effect the same, it is no small grace and credit to them whom he doth so employ; the rather because it hath been before showed, that this second creation of man (in the judgement of man) cannot but be acknowledged a far greater work, than the first creation either of man only, or of all other things. Had I not been so plentiful as I have been already in the former part of this treatise; and were not some other things remaining, not altogether to be omitted: the manifold indignities that in these last days are every where offered as generally to all the children of God, so specially to the ministers of the word, would require this use to be much stood upon. Of many indignities so offered unto the ministers of the word, it is not the least, but rather the chiefest, and that which woundeth most, that ariseth from the people themselves, where such ministers have exercised their gifts, and spent their strength: and perhaps also (for example of liberality to other, or by necessary charges) exhausted their own outward states: having either nothing, or very little left for maintenance os themselves in their age, when they most need comfort: or at least not having half so much to leave to many children, as their parents left to them alone. For such to be neglected, and contemned: yea, also oppugned and pursued by their own people with many unkindnesses, cannot but be a grievous sin against God, and an heavy discouragement of such ministers. This indignity also is the greater, if it be at such times as when such Ministers are under other afflictions, either public or priunate: For what is this but to add affliction to the afflicted? Psal. 69. 26. and 109. 16. whom rather they should comfort? verily this cannot be excused: but must be acknowledged an heinous sin: yea, though it be not doneroughly; and as it were with stones or staves to pelt them away: or otherwise violently to drive them out of their towns: but rather upon other pretences, after a courteous manner to entreat them to departed, and (as it were) to go out of their coasts. Did not the Gergasens or Gadarens so to Christ? Mat. 8. 34 Mark 5 17. Did not the governors of Philipp● the like to Paul and Silas? Acts 16 34. yet either of them had some colour (at least of carnal reason) to do as they did. The Gergasens or Gadarens had as then received but little benefithy Christ: onlv he had cured one man in their coasts that was bodily possessed of a legion of devils: the working of which cure had cost them the loss of an heard of swine, of about ●000: Mark. 5. 13. The Philippian magistrates having overshot themselves in beating and imprisoning Paul and Sil●s being Romans, and in that respect exempted from all such indignities in all places under the Roman jurisdiction, might fear great danger to themselves by their said hard dealing with Paul and Silas, if Paul and Silas should have taken advantage against them, and might have had the benefit of the Roman law, for their said advantage. Yet hath the Scripture recorded these things both of the Gergasens of Gadarens and also of the Rulers of Philippi, as great barbarism under the pretext and cloak of a certain kind of humanity: what then is to be said of such, in these days of the clear light of the Gospel, that shall use the like smooth discouragements of their Ministers, that have faithfully preached the Gospel to them and theirs? that have never hindered them the worth of a little pig, (but rather perhaps have sustained much loss at some of their hands) and at whose hands they need not to fear any manner of danger by their stay amongst them, or their taking any advantage against them? Let all such unthankful people towards their faithful Ministers, well consider what is said of the children of Israel for not showing kindness to the posterity of Gideon (otherwise called jerubbaal) even after the death of the said Gideon or lerubbaal: The children of Israel (saith the holy history) remembered not the Lord their God, which had delivered them out of the hands of all their enemies on every side. Neither showed they mercy on the house of jerubbaal, or Gideon, according to all the goodness which he had showed unto Israel: judg. 8. 34. 35. If the Israelites not showing kindness to the house of jerubbaal, or Gideon, were so noted and observed, yea so blamed and censured by the holy Ghost, as also joined with their not remembering God himself, when as jerubbaal or Gideon had only delivered them from bodily enemies, will not the Lord note and observe much more all inhumanity and unkindness showed, not to the posterity of godly Ministers, but to such Ministers themselves in their own persons, but to such Ministers themselves in their own persons, by whom (instrumentally) God hath delivered (or at least offered to deliver) such people out of the hands, and from the power, bondage, and thraldom of their spiritual enemies, that so they might be children to God himself? Yea such may rather fear, lest by such discouragements offered to their Ministers (whereby they are forced to departed, and to seek for more peace and comfort elsewhere) the Lord jesus Christ may say unto them in behalf of such Ministers, as sometimes he said to the jews touching himself: viz. that when such are so gone from them, than they seek them, and shall not f●●de them: job. 7. 34. that is, than they wish they had them again, but shall not have their desires. Especially, it were well that all such would fear in time that which followeth in the same place, viz. that where they shall be (when God shall have taken them to himself into heaven) they cannot come. But wishing and praying for better things to the most mortal enemies of any ministers of the word, I do thus leave this use, and proceed now to other. Another common use therefore of this doctrine of the dignity of the children of God is, that the more excellent we hear their state and condition to be, the more all sorts of men should take delight and pleasure in their society and fellowship. The rather because it is no small means, both to make them that are not the children of God, to be his children: For he that walketh with the wise shall be wise: pro●. 13. 20. and also to strengthen them that are already the children of God, the better so to continue, and the more to grow in all those things, wherein doth consist the being of the children of God, and which are the notes and marks of them. For if a little leaven soureth the whole lump: 1. Cor. 5. 6. and if evil words corrupt good manners, 1. Cor. 15. 33. then it cannot be, but that good words and the good behaviour of men, must be and are of great efficacy, not only to convert at the first, but also afterward to strengthen and further in all goodness, them that are already converted. And this is taught both by our Saviour: Mat. 5. 16. and also by the Apostle Peter: 1. Pet. 2. 12. Therefore also, so amiable should the society of God's children be to all, even to the wicked, that although they should not purpose to make use of the fellowship of God's children to their conversion, yet if at any time they should be violently deprived thereof, than they should be so distempered (as it were) and disquicted therewith, that nothing else should please, satisfy, and content them, till they do again recover the same. When the enemies of Daniel, by their exceeding importunity had overcome Darius, for the casting of Daniel into the lions den, how was the said Darius (though an heathen) affected therewith? verily so, that he went into his palace, and remained fasting, and forbade the instruments of music to be brought before him, and lastly that his sleep went from him: Dan. 6. 18. If Darius (not only a wicked man, but also a mere heathen, and altogether out of the Church) were so affected, and so disquieted with the loss of daniel's company for a time, till he recovered him again, how should all other wicked men (especially living within the Church) take their loss of the company of the godly, till the same be restored again? Again, if the company of some of the godly aught to be so amiable, and their absence so doleful (as it were) to the wicked themselves, how amiable should the communion of an whole Church be unto them (yea, to all) so long as they may enjoy it? And therefore woeful and doleful ought the casting of them out to be, from the communion of an whole Church, if they shall so continue in their wickedness, as to deserve the same? what then is to be said, both of those that are so contumatious and obstinate, as to continue in their sins till the Church proceed justly and according to the rule of the word to the fearful sentence of excommunication against them, whereby they are given over unto satan? and also of those, that being so proceeded against, do not regard the same? and lastly of those that in a kind of pride, and high conceit of their own excellency and sufficiency, without just and sufficient cause, do make a wilful separation of themselves from such whole Churches as have the pure ministry of the word, and administration of the sacraments according to the word: and wherein they have been bred and borne (not only as men, but as the children of God, if they have at all received the spirit of adoption) and where also, after their regeneration, and according to their regeneration (if they be regenerated) they have been maintained, nourished, and increased by the sincere milk of the word? To enlarge this point of the desire of all men; yea, of the delight that all men (even the wicked) should have in the communion of the godly, let the same be further applied to the matching of themselves in marriage with the children of God: yea, though themselves ●e never so honourable and noble in the world, and the children of God (for worldly things) never so mean, base, and contemptible. For as the Lord doth often forbid his children to match with the wicked: and as such matches are testified oftentimes by many examples to have been very dangerous for the perverting of the children of God (especially by the example of Solomon: Neh●m. 13. 26.) so it cannot be denied, but that the matching (even of the wicked) with the godly is very effectual and helpful to draw them that are so matched (though before wicked) to be the children of God themselves also. And why should any honourable and noble personages in the world (being vn●egenerated) disdain to match with the children of God, being otherwise for education, qualities, conversation, and behaviour fit? yea, rather, why should not the children of God disdain to match with the wicked, though themselves be never so meanly borne, and the said wicked never so honourably descended in the world? what is carnal nobility to nobility of the spirit? what is it to come of Princes in the world, in respect of being of the blood royal of God himself, the king of kings? yea why also in that respect, should not the greatest nobles in the world (not regenerated) think it a great advancement, to match with a son or daughter of God (fit for qualities as before I said) though borne of never so mean and poor parents? As it is honourable and no manner of disparagement at all for the wicked (though never so nobly descended according to the flesh) to match in marriage with the children of God, though in worldly respects, never so meanly borne (being otherwise as I said for conditions fit to match with so honourable persons) so are such matches likewise of no mean efficacy, to draw such wicked ones as sometimes they match with, to be themselves of the number of God's children. So saith the Apostle (as before we heard) what knowest thou O wife, whether thou shalt save thine husband? or what knowest thou O man, whether thou shalt save thy wife? 1. Cor. 7. 16. Hereof Ruth is a most pregnant and lively example: For being herself an heathen, and having matched with one of the sons of Elimelech and Naomi, she was so effectually converted by this match, that after the death of her husband she would by no means part from Naomi. Indeed Orpah that matched with another son, though she seemed a while to be very earnest to go with Naomi, into the land of judah, yet she was at the last persuaded to return back to her own people; but Ruth had tasted so deeply of the spirit of adoption by her foresaid match and marriage, that her mother in law Naomi (for the better trial of her soundness therein) using many words to persuade her to return back as Orpha had done, she answered most graciously, constantly, and resolutely to the contrary saying, I●●reat me not to leave thee, nor to departed from thee; for whither thou goest, I will go: where thou dwellest, I will dwell: thy people shall be my people, and thy God, my God: where thou diest, I will die: and there will I be buried. The Lord do so to me, and more also, if ought but death depart thee and me: Ruth 1. 16. 17. O rare example! O noble pattern! O admirable precedent. Let not men therefore, only match and mate themselves with them that are the children of God, but let them also so animate and hearten themselves, to hold fellowship and communion with them, that albeit they should be most earnestly persuaded by the children of God themselves to departed and forsake them, yet they do answer such as shall so persuade them, as Ruth did Naomi, Entreat us not to leave you, nor to departed from you, for whither ye go, we will go: where ye dwell, we will dwell, etc. Yea verily, the more steadfast should all be in holding fast the communion and fellowship of God's children, in respect of those benefits which before we have heard in Chap. 28. to accrue and grow to all (especially by marriage) matched and living with the godly: yea, not only to themselves, but also to theirs. I writ not this to encourage the children of God to match with the wicked (a thing much condemned as we have heard) but to repress the pride of the wicked in disdaining the company of the godly: at least all marriages with them, especially if there be any imparity on their part to the godly in respect of nobility, worship, or portion: yea not so only; but also to teach them notwithstanding to match themselves and their children, with God's children, (if by any means they may attain thereunto) in respect of the dignity & excellency of them; as also of those benefits that may be expected by them. Now although these uses hitherto mentioned be common both to the wicked, and also to the children of God; yet they are to be acknowledged principally to belong to the children of God themselves. They principally are to honour them according to their dignities, and to use them kindly according to their necessities. They principally are reverently to regard the Ministers of the word, whom God hath ordained as instrumental fathers to beget children to himself. They principally are to take delight, both generally in the society of the children of God, and also more particularly in matching and making marriages with them. Yea they that are most noble and wealthy are not to disdain them that in worldly respects are base and poor. Who may for nobility and riches be preferred before David, by God himself advanced to a kingdom? Yet he generally of the company of the children of God saith, that all his delight was in them that were excellent in the earth: Psalm 16. 3. And again: I am a companion (not of some, as of some of the noblest and wealthiest, but) of all them that fear thee, and keep thy precepts: viz. how base or poor soever they be, Psal. 119. 63. Therefore touching the wicked, he doth not only say, I have not haunted with vain persons, neither kept company with the dissemblers: I have bated the assembly of the evil, and have not companied with the wicked: Psal. 26. 4. 5. neither, I have hated them that give themselves to deceitful vanities: Psalm. 31. 6. neither again, Do not I hate them (O Lord) that hate thee? and do not I earnestly contend with them that rise up against thee? I hate them with an unfeigned hatred, as they were mine enemies: Psal. 139. 21. 22. David (I say) doth not only say thus touching the wicked, but to show his detestation of them the more, he saith with great vemency Away from me (or avant) ye wicked for I will keep (or that I may keep) the commandments of my God. Psal. 119. 115. so nothing, that no man can keep the commandments of God, except with great detestation he reject and renounce the company of the wicked. As David spoke thus generally of the society of the godly, and therefore contrarily of the fellowship of the wicked (to note that none can delight in the godly, that abhorreth not the ungodly) so for marriage, though he were the anointed heir apparent of the Crown and Kingdom of Israel, as also a Prophet that had composed divers Psalms before, yet he disdained not to match with the widow of the churl and perfect country clown Nabal, because by her wisdom she had showed herself to be one of the daughters of God. 1. Sam. 25. 39 Thus much for those uses of the former doctrine of the dignity of God's children, which are common to all. Now follow those which are more special. These are twofold: viz. either concerning the wicked and such as are in their natural state, not regenerated, or belonging and proper to the children of God, new borne, that have received the spirit of adoption, whereby they call God their father. Touching the wicked, as they may hereby see their own woeful and fearful state and condition, the same having been in the former arguments showed to be in all things (or most things) contrary to the state and condition of the children of God: so let them learn to abhor the same, and in such manner to dislike of themselves as they are unregenerated, that they may make the more haste to change their copy (as we use to speak) and to come out from among them that are of their ownesort, and to join themselves with the children of God, and to be one of them. The wicked and unregenerated think themselves the only happy men of the world. But alas, how they are deceived may appear by the premises. Not only is the poorest, the meanest, the weakest and the sickest, the basest, the most destitute and forlorn child of God (destitute I mean of all worldly help and comfort) in far better state than the greatest Monarch in the world, that is not by regeneration the child of God: but such an unregenerated man is also in far worse state and condition than any worm, any toad, or any other creature whatsoever, and that both for this life and for the life to come. For this life, because every other creature hath all things Note: necessary for the kind thereof, without any care, and without any grief or sorrow. What mighty Monarch had ever so? For the life to come, because all other things perish with their life, but the wicked remain in their souls, and are committed to Hell, there to be reserved in chains and unspeakable torments till the last judgement day, when their bodies also shall be raised again, and joined to their own souls, and so both in soul and body they shall be cast again into hell fire, prepared for the Devil and his Angels, thence never to be delivered, but there to be tormented for evermore, as before hath been showed. Should not this make them to make all haste to forsake this state, and to join themselves to the children of God? Neither let them fear so to do, whatsoever their former sins have been. For if once they see and dislike their unregenerated state, then are they in the way to adoption and regeneration. Such came Christ to heal, and to call to repentance, Matth. 9 12. 13. Luke 19 10. Such Christ hath promised to comfort, and to ease of the heavy burden of their sins, Matth. 11. 28. Such have the better warrant so to do, because it is written by the Prophet Zecharie, that the Lord of boasts had said, that in these last days ten men out of all languages of the nations should take hold of the skirt of him that is a jew, and say, We will go with you, for we have heard that God is with you: Zecbar. 8. 23. Other Prophets also before had written to the same purpose thus: It shall be in the last days, that the mountain● of the house of the Lord shall be prepared in the top of the mountains, and shall be exalted above the hills, and all nations shall flow unto it. And many people shall go and say, Come and let us go up to the mountain of the Lord, to the house of the God of jaakob, and be will teach us his ways, and we will walk in his paths, etc. Isa. 2. 2. Mich 4 1. Many other the like promises there are for the encouragement of all (how wicked soever) to change their state, and to make haste in that behalf, before they perish in their wicked condition. The examples likewise of those, Act. 2. 37. of the gaoler, Act. 16. 27. of Paul himself, of Mary Magdalen, of all the heathen converted by the Apostles, and infinite other, may further encourage men unto this haste, for entering into the way of adoption. If once they enter, let them proceed and go forward: not half way, but throughout, and to the end. Agrippa was half, yea almost persuaded to be a Christian: Act. 26. 28. but we read not, that he was altogether persuaded so to be a Christian. Though we may not absolutely say that he never afterward fully and wholly became a Christian, yet that (but almost) mentioned in the Scripture, and no more either there, or in any other place being testified of his perfect conversion, may justly make us all the more to doubt of him. Many in the days of Christ were his Disciples for a time, who at the last took such offence at his Doctrine, that they went back, and walked no more with him: john. 6. 66. After that, many were followers of the Apostles, who afterward forsook them: 2. Tim 4 6. Heb. 10. 25. 1. joh. 2. 19 It is a dangerous thing thus to enter, and not to go forward: No man that putteth his hand to the plough, and looketh back, is apt to the Kingdom of God: Luk. 9 62. As this is true in the particular calling to the ministry, so much more in the general to Christianity, If any after they have escaped from the filthiness of the world, (that is, after they made profession of renouncing the filthiness of the world) through the knowledge of the Lord, and of the Saviour jesus Christ, are yet entangled therein again, and overcome, the latter end is worse with them then the beginning, etc. 2. Pet. 2. 20. The means whereby they that are wicked may be released of the bondage of their sin, and made the children of God, is (as we have heard) principally the ministery of the word. So likewise the society and fellowship of them that are the children of God already, as before we heard. If notwithstanding all hitherto said, they that are wicked, will not forsake their wickedness, but will still remain such as they are, yet let them take heed of all wrongs and injuries against them that are the children of God, lest in the end it be to their cost, and they repent, as judas did, when it is too late. But of this point also before. Thus much for the uses of the doctrine of the dignity of God's children which are proper and special to the wicked. Touching them that are the children of God indeed, let them especially first of all take heed that they fall not from their excellent state. It is true indeed, that they that are once truly the children of God, shall ever so continue, and cannot fall away. Howbeit, we are exhorted often to take heed to ourselves in this behalf, Heb. 3. 12. and 10. 23. and 12 15. and elsewhere, because exhortations are the speciallest means for our upholding. We condemn all, that being but base and beggarly, and yet taken into some noble man's or gentleman's house and service, where they are in the way to preferment, cannot keep themselves well whiles they are well. Especially we condemn them, that having found such favour with Princes, as that from a low degree they are advanced to some honourable condition (as the Earl of TERONE and other) cannot contain themselves, but break their lists, and so bring themselves to their former baseness. How much more than may they be condemned, that being translated from death to life, from darkness to light, from bondage to liberty, from servants and slaves of the Devil, to be the sons and daughters of God, from Hell to Heaven, do what in themlieth to return again to their former misery? Although indeed the true children of God can never be altogether unchilded (as it were) and utterly degraded, yet they in particular things so fall, yea generally for a time so decline, that they may seem, and often times seem to other and to themselves, never to have been the children of God. All this is by negligence and security. For as Blessed is the man that feareth always, Prou. 28. 14. so it is woeful, even a thing that bringeth much woe often times to the children of God, to be at any time but a little sleepy, drowsy, secure, and watchlesse. A second special use for the children of God is, that having found this love before spoken of, with God, to be made his children, they trust in him, and depend on him, not fearing, but that he that hath made them his children, and will give them a kingdom fit for such children, will also, and much more, give them all things for this life: Luk 12. 32. Our little children when they rise in the morning, yea our servants also, take no care what they shall eat, or what they shall drink; but they leave all such care to us their fathers and their masters, and it is indeed our duty to provide all such things for them. For he that provideth not for his own, and namely for them of his household, denieth the faith, and is worse than an infidel: 1. Tim. 5. 8. Hitherto belongeth the speech of Moses unto God, Num. 11. 12. 13. and the practice of Bathshebaes' housewife, Prou. 31. 15. Why then should not we much more, that profess ourselves the children of God, cast all our care upon our heavenly father that careth for us? 1. Pet. 5. 7. Under this use I comprehend infinite comfort of the children of God. The grounds of this comfort being handled before, and some of them to be touched again in the next verse, I shall not need to stand upon them now. Yea with this trust in God, and comfort from God, we may join patience both towards God, and also towards men. Towards God, because we have heard before, that he correcteth ur only in love, and for our great good, that we may not be condemned with the world: 1. Cor. 11. 12. Towards man, because he is but God's hand to chastise us, and cannot go beyond his commission: and last of all, shall himself be called to account for whatsoever wrong he doth unto us. God himself will judge and revenge our cause for us: yea the more that we hold our peace, and put up all without any resistance or murmuring. As it is the glory of a man generally to pass by an offence, Pro. 19 11. so especially is it the glory of the child of God. It is no credit for a man to strive with a boy, nor for the sons of Nobles to contend with base persons: yea it is most for their credit, with a kind of disdain and contempt to let such persons go without any revenge, as though they had offered them no indignity. The application of this we have heard before, in speaking of the true nobility and magnanimity of God's children. A third use is, that they love him that hath loved them, as before we heard. We look that our children love us better than other, though other be better able to prefer them. How much more should we love God that is Almighty? A fourth use of the dignity of God's children, for the children of God themselves, is, that they are advanced thereunto, b● careful not only specially to depend upon him, but also generally to walk worthy of their said calling and dignity, Ephes. 4 1. and to honour him that hath so honoured them. We are commanded to honour our earthly fathers, Exod. 20. 9 A son (saith the Lord) honoureth his f●ther, etc. If I then be a father, where is mine honour? Malach 1. 6. This walking worthy of our calling, and this honouring of God our father, consisteth in two things: First, in hearing of his word: secondly, in walking according to his word, and conforming ourselves to the likeness of God himself. My son, hear thy father's instruction and forsake not thy mother's teaching, Pro. 18. He that is of God, heareth Godsword. joh. 8. 47. The hearing of God's word is nothing without obedience, and conforming ourselves unto God. As obedient children, fashion not yourselves unto the former lusts of your ignorance: but as he which hath called you is holy, so be ye holy in all manner of conversation, etc. And if ye call him father, which without respect of persons judgeth every man according to his work, paste the time of your dwelling here in fear: 1. Pet. 1. 14 15. etc. The Lord hath not graced us with titles of his children, that we should be proud, or swagger, and live as we list in all licentiousness, chambering, and wantonness, as the children of many great men in t●e world do: but therefore are we a chosen generation, a royal priesthood, an holy nation, that we should show forth the virtues of h●m that hath called us out of darkness into his 〈◊〉 light: 1. Pet. 2. 9 and that as strangers and pilgrims here we should abstraine from fleshly lusts, which fight against our souls; and hasto our conversation honest amongst the Gentiles, (or any other not called to the same honour) that they which speak evil of us, as of evil doers, may by our good works which they shall see, glorify God in the day of the visitation: verse 11. 12. The children of Princes use to wear princely robes, and other princely jewels and ornaments. So to hear God, so to obey God, so to conform ourselves unto God, is our princely robes, our princely jewels, and ornaments, far passing all the robes, jewels and ornaments whatsoever of all the Princes in the world: Prou. 1. 9 and 4. 9 whereby we are distinguished from the base men of the world, whereby we are all glorious within, and have our clothing (as it were) of broidered gold: Psal. 45. 13. Peter speaking of humility, exhorteth the younger sort to deck themselves inwardly with lawlinesse of mind: 1. Pet. 5 5. And before in speaking of women, and to women against the ga●ish and uncomely appareling themselves with broyd●red hair, gold, etc. he opposeth unto such things the uncorrupt man of the heart, with a meek and quiet spirit as a thing before God much set by: Chap. 3. 4. That which is spoken of these particulars, is to be understood of all other parts of holiness and righteousness. Whereby we do resemble God, as in mercy: Luk. 6. 36. and in forgiving one another: Mat. 6. 14. Ephes. 4. 32. and in other the like. These things are the marks of God's children, without which in truth, and in some measure, neither other can discern them, nor themselves can know themselves to be the children of God. These robes and ornaments being once put on, must never be put off, and laid up for high days; and solemn assemblies; but they must be worn at all times, and in all meetings. Much use, weareth and consumeth other ornaments, but the more these ornaments are worn, the better they are. Thus the Israelites were commanded to walk in the ways of God: Deut. 8. 6. Solomon is commended for loving the Lord, and walking in the ordinances of David his father: 1. Kings 3. 3. So the Rechabits are in some sort commended for obeying some ordinances of their Father, and by their example the jews are condemned for not having the like regard of the ordinances of God: jerem. 32. 5. etc. On the contrary, the sons of Samuel are discommended for not walking in the ways of Samuel: 1. Sam. 8. 3. The application of these examples is so easy, that I need not to stand upon it. This is the sum of all, that the more God hath dignified us, in making us his children, the more we honour him, by hearing his word, and keeping his commandments. The more we do for our own children, or show kindness to any other, the more duty we look for from our own children; and the more also we expect, that they to whom we show kindness should both regard our words, and also do that which we require of them Shall we that are but God's instruments in all that we do: and that do nothing, neither can do any thing in respect of this our adoption whereby God advanceth us to be of beggars and rebels his children, and heirs, even heirs together with his own Son jesus Christ; shall we (I say) look for so much service and duty at the hands of other, that are in many respects our equals, if not in some our betters, (though we in some other are in the world their superiors) and shall we not perform much more unto God? One main argument that kept joseph from yielding to the filthy desire, and wicked request of his mistress, was the consideration of that which his master had done for him. My master (saith he) knoweth not what he hath in the house with me: but hath committed all that he hath to mine hand. There is no man greater in this house than I: neither hath he kept any thing from me but thee, because thou art his wife: how then can I do this great wickedness, and so sin against God? Genes. 39 8. 9 If joseph made such conscience of duty towards his master, because he had so graced and advanced him in his family, though he were still but a servant, what conscience are we to make of all duty to God for honouring of him, that being so base and vile as we were, are by him advanced to be his children? That we may thus hear and obey God, it becometh us especially to avoid the society of the wicked, before lightly touched. And indeed what greater disgrace for the sons of a Prince and a mighty monarch, then to comfort with clowns and scullions, and such like? Much more may be said of the disgrace of the children of God by the communion and fellowship of the wicked. If we cannot avoid their company, yet let us take heed of all pollution by them. Noah and his family lived amids the whole sinful and wicked world: and Lot among the filthy Sodomites: yet these kept themselves unspotted. Our Saviour saith to the Angel of the Church of Sardi, Thou hast a few names yet in Sardi which have not defiled their garments: Reu. 3. 4. yet these few lived amongst a great number, that had a name to be alive and yet were dead. Howsoever therefore we be thrust and thronged with the wicked, yet such must be our care for ourselves that their soily and filthy garments may not defile and pollute ours. We must also take heed of too much worldliness: lest thereby we be defiled, and do spot those ornaments and rich robes before spoken of: we must use the world as if we used it not. As the mole always liveth in the earth, and yet keepeth her skin as fair, as clean, and as fine as the best and most curiously brushed velvet gown in a kingdom, so must we keep our adoption, and all the robes thereof. even in the mids of this sinful and therefore most dangerous age. This caveat, thus to look to ourselves in respect of the world is very necessary. For there is nothing more dangerous to man's salvation, than the world with the riches, delights, honours, and other things therein. When no tentation else could take hold of our Saviour, than the devil set upon him with this argument from the world: viz that having showed him all the kingdoms of the world, he woul● give him all these, if he would fall down and worship him. Esau for the world sold his birthrigh: Heb. 12. 16. judas for a small morsel of the world sold and betrayed his Lord and master, and our Lord and Saviour jesus Christ. Demas forsook the Apostle Paul. and embraced this present world: 2. Tim 4. 10. The like may b● said of many other. Another more special use concerns chief the ministers of the word: viz. that the more exc●llent they understand the state of the children of God to be, the more diligent they be in teaching of them, and warching over them; as also the more careful 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 careless? This briefly shall suffice for the uses of the former discourse of the dignity of God's children: yea, this also shall serve for the first part of my present text, viz. of the Apostles exhortation to the serious consideration of the dignity of God's children. CHAP. XXXII Of the objection that might be made against all generally, before written of the dignity of God's children, and of the first part of the Apostles answer thereunto. THe former part of this text being already handled, it remaineth now to speak of the second: viz. of the Apostles answer to an objection that might be made against that which the Apostle had spoken, and which I have now more plentifully laid forth, of the dignity of God's children. This I will but run over in a trice, because that which I have written was the principal point, the which at the first I intended and propounded unto myself. That which remaineth, is but an appendix of the former, and therefore it needeth not so largely to be handled. The objection which might have been made against the Apostles former commendation of God's love in making us his children, is this. Is the love of God so great, so unspeakable, and so admirable in making us his children? And is our state and condition in being the children of God, so worthy, so excellent, so honourable? 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 known (almost) in the world? To this the Apostle giveth a double answer: or acknowledging indeed the thing objected, viz. that we are not regarded, yea, not so much as known in the world, he giveth a double reason why the world doth so little respect us, scarce knowing us: namely, first, because it knoweth not God himself, in this verse: secondly, because it is not yet evident to the world what we shall be hereafter, in the beginning of the next verse. Before we come to the words themselves, let us note, and only note this, that whosoever will commend any thing to other, as worthy of their consideration and observation, they must before also think of that which may and will be objected against the same, as also prepare answer to the said objection. For there is nothing so holy, so excellent, so sound, but that the wit of man hath somewhat, or will have somewhat to object to the disgrace, abasing, and perverting thereof. Therefore the Lord hath given us such a word, even such a Scripture and written word, as is not only profitable or sufficient to teach (namely the truth) but also to improve (or to cowince and confute all errors, and whatsoever may be objected against the said truth) neither only to instruct in righteousness, (that is, to exhort us unto all virtue) but also to correct (or to reprove all vice, and whatsoever may be said against virtue) that so the man of God (that is, the Minister of the word) may be absolute, being made perfect unto all good works. This might largely be proved by infinite examples in the Scriptures: but as I promised only to note it, so I will perform my promise in that behalf. To return therefore to the words of the Apostle, let us first see the meaning of the said words, and then the matter itself. The first word [the world] hath divers significations. First, it signifieth the whole mass and lump of all God's creatures, especially visible: as when it is said, that God made the world: Act. 17. 24. and that he chose us before the foundations of the world were laid: Ephes. 1. 4. Secondly, it signifieth this inferior part of the world, with all things therein contained, or thereto belonging. So it is said, the devil did show unto Christ all the kingdoms of the world, Matth. 4 8. And the field is the world, Matth. 13. 38. And, He was the light, that ligtneth every one that cometh into the world: joh. 1. 9 He was in the world: verse 10. And, Love not the world, neither the things that are in the world: 1. joh. 2. 15. Thirdly, it is taken for the elect men of the world: Behold the Lamb of God, which taketh away the sins of the world: joh. 1. 29. So God loved the world: joh. 3. 16. He sent not his son that the world might be condemned, but that the world might be saved: verse 17. Fourthly it is used only for the wicked of the world, and for all men unregenerated, and that for two reasons. First, because they savour only the things of this world, and do mind nothing but worldly things: Secondly because they are the greatest part of the world; and for the most part bear the chiefest sway and swinge in the world, as though they were the only lords and kings of the world: whereas indeed the least part is theirs: yea, they have no right or interest to any thing in the world, as hath been before showed. The word translated world, naturally signifieth order, or ornament, and beauty, because indeed all things were at the first created in most excellent order, and were so beautiful, that they were a great ornament to God himself, the creator of them. Now the wicked are not only the greatest part, bearing the greatest sway and swinge in the world; but also accordingly, they are the only gallants (outwardly) of the world: braving it out above all other in such manner, that if they were out of the world, the world might seem to be no world, and to have no beauty in it. In this signification is the word taken when it is said, the world knew not: joh. 1. 10. If the world hate you, ye know that it hated me first. If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you: joh. 15. 18. 19 So it is taken: joh. 16. 8. He shall reprove the world of sin: and joh. 17. 9 I pray not for the world. So it is taken in many other places. These are the principal significations of this word world, and in this fourth signification it is taken in this place. The next word here, is the word knoweth. To omit the divers significations of this word in other places, here it signifieth (as before hath been insinuated) not to acknowledge, not to regard, or respect. So it is said that our Saviour shall say at the last day to them that shall plead their prophesying, and casting out of devils in his name, I never knew you, etc. Mat. 7. 23. that is, I never approved you, liked you, or regarded you. Yea, here, as the words Despise not prophesying, 1. Thes. 5. 20. import not only, that they should not contemn it, but also that they should honourably regard it, so this word not to know, in this place signifieth not only, not to regard, or respect, but also to contemn and despise: yea, to hate, and to prosecute, and to persecute, with all evil. So it is taken else where: All these things will they do unto you for my name's sake: because they have not known him that sent me: joh. 15. 21. These things will they do unto you, because they have not known the father, nor me: joh. 16. 3. In both these places not to know signifieth, n●t only to be ignorant, or to neglect, or not to regard, but also to contemn and despise. The same is the signification of this phrase in this place. The meaning therefore of these words (for this cause the world knoweth you not) is this, that for this cause the wicked & unregenerated of the world do not acknowledge and regard you, that is, they do contemn, despise and persecute you: so also of the words following, because it knoweth not him, that is, because they regard not or respect not himself: yea, because they contemn and despise, and (what they can) do also persecute him. Thus we see the objection that might be made against the excellency of God's children to be taken from the hatred of the world, that is, of all the unregenerate in the world against them: and the answer thereunto to be, that this is not a thing to be marveled at, or so to be taken, that we should be discouraged by it, & the more think the dignity of God's children not to be so excellent as before the Apostle had commended it to be, for as much as they that do thus little regard and brook God's children, yea hate and despise them, do as little regard, & as hardly brook God himself: yea, they hate and despise him. And this their not knowing of God; yea their hatred and despising of God, is the very cause why such do not know the children of God, but hate and despise them. The truth of both these, viz. that all the wicked do hate and despise both the children of God, & also God himself, and that they do therefore hate and despise his children, because they do first hate and despise him, is sufficiently evident by the places before alleged: For the said places do not only manifest the signification of the words & phrases, but the truth also of the things themselves. And the reason why the wicked do make so little reckoning of God's children, & of God himself; yea why they hate & contemn both, is because of the great contrariety that is betwixt them, & betwixt God's children, and God himself: even as great as is betwixt light & darkness: betwixt good and evil. As God himself is light and hath no darkness in him: 1. joh. 1. 5. so they that have fellowship with him, and walk in light (even all his children) are called the children of light and of the day▪ 1. Thes. 5. 5. and lights themselves: Philip. 2. 15. Therefore as God himself doth hate & condemn all darkness, and all works of darkness, so his children do the like, and cannot bear them in the wicked, but do reprove them rather: Ephe 5. 11. This then is the reason of the hatred of the wicked against the children of God, and against God himself. And this hatred is manifest by examples of such, as being bound one to another by the bond of nature, notwithstanding hate them to whom they are so bound, even because of the light that is in them, whereby they show themselves the children of the light, even of God himself. So Cain hated Abel, because his own works were evil, and his brothers good: 1. joh. 3. 12. So Ishmael hated Esau jacob: Saul both David and also his own son jonathan, for his good love towards David. The like may be said of many other: yea indeed, of the hatred of all that are wicked, against the godly. That sometimes the wicked are said to love the children of God, yea also to reverence them, & to show them much kindness: it is first of all for other causes and respects, not for their godliness: as for their beauty: their skill in music, or in some other such thing: for their policy, and for such like: as before in handling the main exhortation we have showed. Secondly it is by the overruling hand and spirit of God, to show that he hath the hearts of all men in his hand: and that he can as well draw love, (or at least kindness) from the heart that naturally is possessed with hatred, as he can fetch water out of the rock, and make the ravenous ravens to be nursing mothers (as it were) to his children; and as he can restrain the fire from burning so much as an hair of his children, being cast into the mids thereof, or the woolly nap of their garments. But howsoever the Lord do this sometimes, yet there is in all the wicked such a secret hatred against all the children of God, and against God himself, that except God do restrain them, or force them to work against their nature, they cannot but break forth into contempt, and into all wrongs and indignities against the children of God, and God himself. And so they bewray, that albeit they have some general and speculative knowledge of God himself, by his works and word, and of his children, by those graces of God in them, whereby they do resemble him, and show themselves to be his children, yet they have no true knowledge either of God, or of his children, because they do not persorme those duties to God and to his children, which do belong unto them. And this is a common phrase amongst us, to say that a man knoweth not another, when he performeth not that duty which belongeth to his place. Many times we pass by great nobles, and other of high calling without any reverence unto them, because indeed we know them not. If also we be brought before them, and yet do not respect and honour them according to their places and authority, we are and may be justly charged, that we do not know them: yea, oft times we are and may be justly threatened, to be taught to know them before we go. And indeed if men knew God's justice against sin, his mercy towards them that love, fear and obey him; his reckoning that he maketh of all his children; his large promises (before spoken of) made to all that do show any kindness to any of them: his contrary threatenings to them that do the contrary unto them: his power and might to perform both all his promises, and also all his threatenings: and lastly his faithfulness in performing of them to the full: if (I say) the wicked knew these things of God, then certainly it could not be, but that they would more respect his children, than they do. For as much therefore as they do not respect them, but are as strange towards them as if they had never known or seen them, and deal as hardly with them as if they were their enemies (by whom notwithstanding they do daily enjoy many great benefits, as hath been before declared) therefore we may well conclude with the Apostle, that they know them not: and that the cause why they know them not, is, because they know not God himself: Though they know him so, that they be able to speak of him, and to preach the knowledge of him to other, yet they know him not in truth truly, and so as that themselves shall be any whit the better by their knowledge. Yea, the more they know him without honouring of him, according to their knowledge, with the more stripes they shall be beaten, the greater shall be their condemnation; and therefore indeed they were better in respect of themselves, to be altogether ignorant of him, than so only to know him. The wicked know the children of God as they are men: as they are of this or that favour, stature, and complexion: as they are rich or poor: as they have some place and authority in the world: but yet they know them not, neither regard them, as they are the children of God; and that because they know not God himself. They knew them before they were the children of God; they loved them and respected them, whiles they were as themselves; natural men, unregenerated men, wicked men: but as soon as there is a change made in them, and that they do receive the spirit of adoption, presently they are also changed. As it is with many, that whiles they were young, and in their youth lived together, and were well acquainted one with another: but afterward by long absence and many years being both changed, grown to be men, having hair on their faces: yea perhaps being gray-headed, they meet one another in the face, and yet salute not one another, neither speak one to another, because indeed they have forgotten one another, and do not know one another: so is it betwixt the wicked and the children of God, being once taken from out of the wicked, and adopted to be the children of God: In one day there is a greater change made in the heart, than there is in the face, and in the stature by many years. Greater (I say) because this change by grace is merely contrary: but the other change before spoken of in nature, is only divers. Touching the cause of the change of the affections of the wicked towards the children of God, viz. because they know not God himself, it may be fitly illustrated by the like amongst men. For as it often falleth out, that the children of great persons in the world traveling or living in places where their parents are not known, do meet with the harder measure, and are the more roughly used, and receive the more wrongs and indignities, because such as do so use them, (or rather abuse them,) do not know their parents; so is it with the children of God in respect of the wicked. They live in this world as strangers and pilgrims: 1. Pet. 2. 11. (and so they are indeed, their country being above in heaven) and by this means they receive much wrong, and many injuries from the wicked amongst whom they live; even because those that do them these wrongs and injuries, do not know God himself, the father of the godly. It was through ignorance of Paul's being a Roman, that he was bound to be scourged, and therefore when he revealed himself to be a Roman, he escaped the whip; and they that before had given commandment for the whipping of him, began to fear, and to revoke their said commandment: Acts 22. 25. In like manner therefore, it is not to be marveled, that they which know not God himself, do deal the more hardly with his children, according to that which our Saviour expressly saith in this case: joh. 16. 2. 3. as before was alleged. From this objection and first answer thereunto, we learn two points: First, that whosoever will be the children of God, must prepare and arm themselves for the hatred of the world: even to be contemned, despised, reproved, and persecuted in the world, and of the men of the world. If we will be glorified with Christ, we must also suffer with Christ as his members: Rom. 8. 17. Our Saviour saith, Whosoever will follow me (viz. so that he may come to my glory) let him forsake himself, and take up his cross, and follow me: Mark. 8. 34. Yea Luke saith, that such an one must take up his Cross daily: Luk. 9 23. Thereby noting that all the wicked that will be Christ's disciples, must not look for some affliction, at the first entrance into that state, or now and then, but continually, even every day. Paul saith, If we suffer we shall reign with him: 2. Tim. 2. 12. so insinuating, that the way to reign, is first to suffer. Yea, he speaketh more plainly, and more generally, saying, that All that will live godly in Christ jesus must suffer persecution: 2. Tim. 3. 12. Therefore out of the Prophet he speaketh in the person of all the godly, and saith, For thy sake are we killed all day long, we are counted as sheep for the slaughter: Rom. 8. 36. This was the way by which Christ jesus himself entered into his glory: Luk. 24. 26. 1. Pet. 1 11. The servant is no greater than his Master. If therefore the world have persecuted the master (Christ himself) will they not persecute us that are his servants? joh. 15. 20. Shall we (I say) go scotfree? and look to ascend into heaven with ease, and to be translated thither (as it were) in our down beds? Shall the Captain only take pains and fight, etc. and shall the common soldier sit still, eating and drinking, and making merry? No, no, It never hath been so: It never shall be so. Though Christ were the Son, yet he learned obedience by the things which he suffered: Hebr. 5. 8. Yea, It became him, for whom are all things, and by whom are all things, seeing that he brought many children unto glory, that he should consecrate the Prince of their Salvation, through afflictions: Hebrew. 2. 10. Hath our Prince gone by this way of afflictions, and shall we seek to shift it, and look to go another way? What a shame were this for us, to be so squamish, so nice, so dainty? especially we being so base, so vile, and so contemptible as we are in respect of our Prince? Away therefore with such sluggish fears, and fancies: Away with such softness and tenderness. Let us make as full reckoning (if we will be christians indeed as well as in name) to suffer persecutions, as we are sure of the coat of our backs. Let us daily look for it: Let us daily buckle ourselves unto it. And so the more we look for it, and the better we are armed to it, the more easily we shall overcome it: yea, we shall find more comfort and joy in such sufferings for Christ's sake, than all the wicked in the world do, in all their ease, in all their dainty fare, in all their riches and glory, in all their sports, delights and pleasures. Yea, the truth is, that we should so look for trouble in the world, and be always so prepared to suffer for Christ's sake, that if the world laugh or smile upon us, & favour us, we should the more fear our state, & doubt whether yet we be the children of God or no: such as we have been accounted by other; Note. and such as we have taken ourselves to be. Last of all (for this point) let us understand, that as all the children of God must make reckoning not to be known in the world, that is, to undergo many troubles, even for that cause; so saith the Apostle here, for this cause (that is, because God hath so loved us as to make us his children) the wo●ld knoweth you not: and because we have received the spirit of adoption, and show the same by the fruits thereof: as (I say) all such must make reckoning of trouble in the world, so especially, the more excellent that any of God's children are, and the greater measure they have received of the spirit of adoption, the more they must look to be molested, and troubled in the world. Mark the history of the old testament from the beginning to the ending, and ye shall find, that always the greatest afflictions did follow the best of God's children: the best patriarchs: the best Prophets: the most holy men of other sort. The like is to be said of the new Testament. As the Apostles had received greater gifts from God than other, so they were the more persecuted by men then other. The Apostle Paul speaking of himself and of the rest of the Apostles saith, I think that God hath set forth us the last Apostles, as men appointed to death: for we are made a gazing stock unto the world, and to the Angels, and to men, etc. 1. Cor. 49. and again, We are made as the filth of the world, the offscouring of all things, etc. verse 13. This cannot but be looked for in respect of the world. For if the world know us not, that is, do hate us and envy us, for this cause, because we are Gods children: than it cannot be but that the more we show ourselves to be the children of God, the more the world will hate & envy us. Neither is any other thing to be looked for in respect of God himself. For why should we think that God giveth some a greater measure of his spirit of adoption, them he giveth to other some? There is no more in one to win God's love in that behalf, them in another. For God hath freely given this love to all his children alike, to be so called, & to be indeed his children. It must therefore be in respect of the end for which he doth so: viz. that such may bear the more afflictions, and by bearing such afflictions they may glorify God the more, that hath so honoured them, not only above other men, but also above other of his children. It standeth also with great reason: for the highest cedars and the tallest and greatest oaks are the more subject to storms and tempests. This is the first point to be observed from this objection. The second point to be observed from the first part of the answer to the said objection, viz. from the cause why the world taketh so little notice of God's children, etc. namely because they know not God himself, is this, that although all the children of God must look for trouble and vexation in the world, even as if the world had never known them, yet they have no cause to be offended there with, or to think their state to be therefore the worse, but that rather they have good cause well and patiently to bear the same, sith as the world knoweth not them, so also it knoweth not God himself. Hereby appeareth that more plainly, which before hath been handled more plentifully, that all the world, that is, all the wicked and unregenerated in the world, are fools, and little better than mad men. For how can they be wise, yea how can they be other than fools, that know not him that is most wise, yea only wise, and that is the giver and the only fountain of all wisdom? If it be so, what cause have the children of God any whit to dislike their state, or to think their dignity to be the less, because there is so little reckoning made of them by the world, that is, by the men of the world, that are all (so long as they do continue of the world) no better than a brood of fools? For what wise man (such as all the children of God are before showed to be) will care for the scoffs, or scorns, or any other indignities offered unto him by a fool? Yea, will not every wise man think him to be a fool himself, that will either contend with a fool about such indignities as by such a fool are offered unto him; or think himself the worse in any respect because of such indignities? The most that can be made of the indignity which we receive from the world, is that they do all that that they do in that behalf, of mere ignorance. Is there then any cause why we should thereby be dismayed, or think the worse of our condition? Let the world therefore and all worldings, even all the wicked in the world deride us, and wrong us that are the children of God, as they will. Let them go with their follies. Let us show our wisdom in not contending with them: but in bearing all things, and in winking at all things, as though we saw nothing. The greatest noble man of a kingdom, being where he is not known, to be so noble, will never take it ill, that mean persons pass by him without any such reverence as is due unto such nobility. In like manner therefore sith we hear that the world knoweth us not, let us the better bear all their indignities. By such bearing their follies and wrongs, we shall either at the last win and convert them (especially if with our patience, we shall also join earnest prayers for them) to be of our number, and to turn the children of God as well as we: or else we shall make their last judgement and condemnation the greater: which will be revenge enough for whatsoever hurt they have done unto us. To the former two points, let me yet add a third, arising from both the former: viz. that all that do not know and regard the children of God, do thereby be wray themselves to be of the world; and to be ignorant of God, and so to have no communion with God. This hath been proved before by those Scriptures that have been alleged for the fourth signification of the word world, especially by joh. 15. 20. and that of joh. 16. 3. But I do only name this: let the reader further consider of it. Thus much for the objection, and for the first part of the answer thereunto: or for the first reason, why the world knoweth not the children of God: and so also for this first verse of this text. CHAP. XXXIII. Of the second answer to the former objection: or of the second reason why the world knoweth not the children of God. IN this second verse is contained the second answer to the former objection, and the second reason why the world doth so little regard, and so much hate the children of God. I grant that some make these words the only objection, and answer thereto: viz. the objection in the first words of the verse, dearly beloved now are we the children of God, but (or and) it doth not appear what we shall be: and the answer in the words following, but we know that when he shall appear, we shall be like him. And this they make the meaning; You tell us that it is an exceeding dignity to be called the children of God: but (alas) what availeth it us, or what are we the better for such titles, sith whatsoever titles we have, yet it doth not appear what we shall be: no man knoweth what shall become of us. Yes, saith the Apostle (according to the interpretation of some men) we are not only called the children of God, neither have we the bare titles of the children of God, but we are indeed for the present the children of God, as well as so called: and though it do not appear what we shall be, yet the time shall come, when we shall be like to him. Thus (I say) some interpret these words: but I rather think them (as I said before) to be a further answer to the former objection, and to contain a second reason, why the world maketh no more reckoning of us, viz. because they do not see our future state and condition. This answer and second reason of the world's hatred against the children of God, is first propounded in these words, dearly beloved, now are we the children of God, but (or rather and) it doth not appear what we shall be. Secondly it is amplified by an argument taken from divers things, or rather the world's ignorance of our future state, is amplied by the contrary knowledge thereof in ourselves, in these words following, but we know that when he shall appear, we shall be like him. To return to the proposition of the second answer to the former objection, or to the second reason, why the world knoweth us not, let us first observe, that as it is a sweet argument which now the Apostle handleth, viz. of God's wonderful love in making us his children, so he prefixeth a sweet preface before this second answer, namely, the sweet name of dearly beloved: which word, as it is usual with the other Apostles, so especially it is most used by this Apostle, both in all this Epistle in every Chapter, and also in the other two short Epistles following. The reason why this Apostle more aboundeth in this lovely word than the rest, seemeth to be double. First because he was the disciple whom Christ especially loved, and whom Christ used so familiarly, that he suffered him to lean on his breast, and who is therefore called the disciple whom jesus loved: joh. 13. 23. & 21. 7. that is, whom jesus loved in special manner, and above the rest. Secondly because the chief subject of all these three Epistles being love, it was the more suitable thereunto, that he should use the more amiable words, for the better persuading thereof. Hereby we learn, the more experience we have had of Christ's love towards us, the more to abound in all words, and in the affection itself of love towards other. For we must not think, that either this Apostle or the rest, used this word or any other the like, of custom, or of course, or to fill up the sentences, and to make them the smother (as it is the manner of many in these days, to have much dearly beloved, in their mouths, but to be without love; yea, to be full of hatred and malice in their hearts, as joah with his mouth said unto Amasa, Art thou in health my brother, but with a spear in his hand he smote him under the fift rib, that he shed his bowels to the ground: 2. Sam. 20. 10. and as judas with his lips saluted our Saviour saying, Hail Master, and kissed him, and yet at the same instant betrayed him to the jews: Mat. 26. 49.) We must not (I say) think that the Apostles had much love in their mouths and none in their hearts (as many now have) but that their tongues spoke, and their pens did write from the abundance of love in their hearts. The more also we exhort other to love, the more must we ourselves show our love towards them; and use such words and phrases, as may be most suitable to such exhortations, for the better enforcing of them. But these things being common, and not so proper to this present theme of the dignity of God's children, it shall be sufficient, thus only to have touched them. To return to the matter, as before the Apostle had answered the former objection touching the small account the world maketh of the children of God, by their like account of God himself; yea, by their ignorance of God: so now he doth further answer it, by their like ignorance of the future state of the children of God. As these two things are the cause, why the sons of great men in the world in strange countries meet often times with much hard measure, being perhaps disgraced, ●ailed on, set in the stocks, and such like, viz: First because the parents of such great men are not known: Secondly because it is not known, what inheritances themselves shall have, nor what manner of men, of how great authority and power they shall be: (for if they amongst whom they are strangers knew these things, they would offer no indignity unto them, but would rather honour them according to their parents, and according to that state that themselves should afterward be of) so is it with the children of God. They are the more disgraced, contemned, and every way most unworthily dealt with in the world, and by the world, as first because the world knoweth not God himself their Father (as hath been showed;) so secondly, because they know not, neither see, what the children of God shall be afterward: viz. how great, how honourable, and how excellent with God, and with his holy Angels. If they did see this, doubtless, as our Saviour saith, that if the great works that were done in Chorazin and Bethsaida, had been done in Tyrus and Sidon, they had repent long agone in sackcloth and ashes: Mat 12. 21. so may I say, that the world would more regard the children of God than they do. Now touching this answer, let us understand that the Apostle speaketh not of that state that the children of God shall have in this life, but of that which they shall have in the life to come, as appeareth by the amplification thereof in the words following, from the contrary in the children of God, amplified by the circumstance of time, viz. at the appearing of jesus Christ. The meaning therefore is, dearly beloved, now (that is, in this life, and whiles we are here in this world) it doth not appear what we shall be, (that is, in the world to come) when he shall appear: (that is, when God himself in the second person, invested with the manhood, shall come in the glory of his father to judge the quick and the dead. True indeed, sometime the children of God are the less regarded, and the more hardly dealt withal by the world, yea sometimes by them that are not of the world, because it doth not appear unto the world, and to some other not of the world, what the children of God shall be even in this world, and in this life. For if it had indeed appeared to the Egyptians what the Israelites should have been, would they have dealt so hardly with them? If Saul and his Courtiers had fully known that David should have been king, notwithstanding all that they could have done to hinder him, would they so have persecuted him? If the accusers of Shadrach, Meshach, and Abedneg●, as also of Daniel, had indeed known how the Lord would have delivered the first three from the fire, and Daniel from the Lion's den, would they have pursued them so eagerly as they did? The like may be said of Hamans' malice against Mordecai, and for Mordecaies sake against all the jews, and of divers other. So also if the brethren of joseph had certainly known that his dreams had been divine touching his advancement, and that he should have been so great a man as afterward he was, would they have done unto him as they did? Yea the like may be said of our late most noble and blessed Queen. For if in Queen Mary's time it had appeared indeed, and been clearly manifest, that she should have been Queen afterward, would divers have abused her as they did? I might proceed further: but I leave that to the consideration of the wise and Christian Reader. By these things we see it evident, that sometimes it doth not appear unto other what the children of God shall be even in this world, and in this life, and that therefore they receive the harder measure from those other, from whom their future state in this life is so hidden. Notwithstanding the opposition following of God's children's knowledge of their similitude and likeness unto Christ at his appearing and last coming to judgement, doth manifestly show that the Apostle doth not here speak of their condition to come in this life, which is for the most part but of a few; but of that which shall be in the world to come, which is a thing common to all the children of God whatsoever. To proceed further, when he saith, it doth not appear, he meaneth not to the children of God themselves, but to the world, and to the men of the world. This is also manifest by the opposition following spoken in the first person, and in the person of God's children: But we know, etc. These things being thus opened, let us now see the reasons why it appeareth not unto the world, and why the world seethe not what the children of God shall be: viz. how worthy, how honourable, how excellent, and how glorious in the world to come. These reasons are many: but I will briefly and plainly lay them down. The first is this, because there is the same substance (by creation) Reasons why it doth not appear what the children of God shall be. of the godly that there is of the wicked. Howsoever by regeneration there is a change made, and an alteration in qualities both inward and outward, yet still they remain men as before they did; and that not touching their bodies only, but also touching their souls. Some indeed have dreamt that the very essence and substance of the soul in regeneration is taken away, and that a new soul is created in stead thereof. But this is a most gross error: for so that soul that had at the first sinned, should not be glorified; and so the heretics that deny the resurrection, and say that we shall not have the same bodies in the resurrection that here we have, but other newly created in their stead, may be thought to speak also reason. It is therefore as certain that the same souls do remain in the children of God after regeneration, as well as the same bodies. Yea the wicked do also see the godly to retain the same shape, the same fashion, the same outward form, and the same countenance that they had before regeneration, and whiles they were ungodly, as well as others. It may be indeed, that after regeneration of the heart there is also some change in the countenance and outward behaviour: and so verily it ought to be in men and in women. For Wisdom is in the face of him that hath understanding: but the eyes of a fool are in the corners of the world: Prou. 17. 24. And those men that before regeneration had light countenances, wanton and adulterous eyes, and did either wear long hair contrary to the decency of nature, 1. Cor. 11. 14. or that otherwise did disfigure themselves, by setting up a foretop, starching their beards, and such like, after regeneration do frame countenance, hair, and all things to manly and Christian modesty and gravity. So likewise women that before did paint their faces as lezabel, or that did lay forth or set up their hair (top and top gallant) or wreathe it in most uncomely sort, that did likewise lay forth their naked breasts in most lascivious manner, that did wear man's apparel, doublets and jerkins (as mine own eyes have lately seen) directly contrary to the word of God (as hath been before showed) and that did every way conform themselves to those wanton wenches who are by the Prophet described, to walk with stretched out necks, and with wandering eyes, walking and mineing as they went, and making a tinkling with their feet, and whose ornaments the Lord doth threaten to take away, etc. Isa. 3. 16. etc. Such women (I say) being new borne, and made daughters to God, do change their countenance, attire, and gate, contenting themselves with that natural beauty which God hath given them, and which will not fall off with the steam of hot broth, yea which need not daily be renewed, and arraying themselves in comely apparel, with shamefastness, and modesty, and with good works: 1. Tim. 2. 9 10 But howsoever there be a change in these things, yet the wicked seeing the godly still to be of the same complexion and natural countenance that they were of, they are therefore the blinder in seeing that great and glorious change that afterward shall be in them, and whereof afterward we are to speak. Secondly, forasmuch as they see the godly to be subject to the same sicknesses, and to the same other outward calamities that themselves are subject unto, yea that many times the afflictions of the righteous are greater than of other men, Io● 21. 6. Psal. 34. 19 (as before we have declared, with the differences notwithstanding betwixt the afflictions of the wicked and of the children of God) therefore also they can the less see, and they are the more hardly persuaded, that there is any difference betwixt the future state of them and of other men. Yea this maketh the children of God themselves many times to doubt of their future state, and to say, yea in a manner to conclude with themselves in their own hearts, (for a time, till they go into the Sanctuary of God, and consult with God himself, and with his word) that certainly they have cleansed their hearts in vain, and washed their hands in innocency, sith they are daily punished, and chastened every morning. David himself had these thoughts, Psalm. 73. 13. 14. long after his regeneration. No marvel therefore though the wicked be so blinded, that it doth not appear unto them what the children of God shall be in the life to come. Thirdly, they do not only see the children of God for a time to be thus subject to the same outward afflictions that other are subject unto, but also sometime that such afflictions do continue all the days that the children of God do live here; yea, that at the last also they die oft times the common death of men; yea, that they are taken away also in the same manner, and do perish in the same sort that the wicked themselves do perish, viz. touching their outward man, and touching outward appearance; yea, that sometimes (as touching still their outward man) they perish somewhat extraordinarily, and are taken away somewhat suddenly and strangely as well as the wicked. As rebellious Hophni and Phinebas were slain in one day by the Philistines, according to the word of the Lord in that behalf, 1. Sam. 2. 34. so their good father El● himself also when he heard thereof, and of the taking of the Ark of God, fell backward from his seat, and broke his necks, 1 Sam. 4. 18. As wicked Saul was hit and sore wounded by the Archers of the said uncircumcised Philistines, and therefore fell upon his own sword, and thereby hastened his own death; so good and virtuous jonathan also was slain in the same battle: 1. Sam. 31. 2. etc. The Prophet, that being deceived by another old Prophet, did contrary to the word of God before spoken unto him, in his return homeward was killed by a Lion: 1. King. 13. 24. That most worthy King josiah, who hath this high commendation by the spirit of God that cannot lie: (Like unto him there was no King before him, that turned to the Lord with all his heart, and with all his soul, and with all his might, according to all the Law of Moses; neither after him arose there any like him: 2. King. 23. 25.) even this most worthy King was slain by Pharaoh Necho King of Egypt, verse 29. that is, he was so wounded, that he was carried away sick out of the battle, and died of that wound: 2. Chron. 35. 23. etc. and that because he would fight against the said Pharaoh Necho, though by him he were advised to the contrary. So for some abuse in the Supper of the Lord, it is said, not only that many in the Church of Corinth were weak and sick, but that also many were asleep, 1. Cor. 11. 30. that is, that the Lord had taken many of them away by death. These things being so as well with the children of God as with the wicked, is it any marvel though it do not appear unto the wicked what the children of God shall be hereafter? Fourthly, the children of God are never freed here from sin. Sin indeed doth not reign in them. They are freed from the bondage of it: yet still they are subject to sin of infirmity, as before we have heard: yea they sometimes fall into one and the same sin often: yea they do sometimes commit very great sins, even such as whereby they do greatly scandalise and offend other, and cause the glorious name of God to be evil spoken of. Such was the great sin of David with Bathsheba, and against her husband Vrija: such was the sin of Peter in denying his Lord and master with swearing and cursing: and such offences there are daily in the Church: yea sometimes the children of God do lie and continue long in many sins, almost in all sins, even after their regeneration, as Solomon did. By these things their own future state is obscured, eclipsed, and hidden from themselves. It doth not appear to themselves what they shall be. God hideth his face from them, and they are sore troubled, as if they were reprobates, and thinking themselves to be reprobates: yea so by such things are their good minds tormented, that they cannot endure their said torments, but seek in their weakness, and in the vehemency of their tentation, to make themselves away, and to shorten their own days. Forasmuch therefore as by this means it doth not for the present appear to the children of God themselves what they shall be, we may well conclude, that much less it doth appear to the wicked. Fifthly, many that have seemed to have been new borne as well as any other, and to have received as plentiful a portion of the spirit of adoption as any other, or at the least as many other that were indeed the children of God: many such (I say) have wholly and finally fallen away from the grace of God: and that hath been utterly taken away from them which they seemed to have had; yea those common graces also of God's spirit which indeed they had. When Saul was amongst the Prophets, who would not have thought him to have been one of God's children? When jehu was so forward and zealous for God, and did so great things commanded him by the Lord, who would not have thought him to have been one of God's children? When judas was amongst the Apostles, and received the same commission and power to preach and to work miracles that the rest did, who would not have thought him to have been one of God's children? The like may be said of those of whom we have heard before out of joh. 6. 66. Heb. 10. 25. and of divers other. Now although such indeed were never of us, for if they had been of us, they would not (neither could) have gone from us, but would have continued with us: 1. joh. 2. 19 yet the wicked seeing such, do presently say, that all are alike; there is no barrel better herring: and therefore they peremptorily conclude, that the end of all shall be like. Solomon himself judging according only to natural reason, so judged, and said, All things come alike to all; and the same condition is to the just and to the wicked, to the good, and to the pure, and to the polluted, and to him that sacrificeth, and to him that sacrificeth not: as is the good, so is the sinner; he that sweareth, and he that feareth an oath: Eccles. 9 2. Yea, according to the same natural judgement, he had said before, I considered in mine heart the state of the children of men, that God had purged them; yet to see to they are in themselves as beasts: for the condition of the children of men, and the condition of beasts, are even as one condition unto them. As the one dieth, so dieth the other: for they have all one breath, and there is no excellency of man above the beasts, for all is vanity, etc. Eccles. 3. 18. 19 If Solomon according to man's reason so judged, is it any marvel that they that never had that spirit that Solomon had, do judge in like manner, and that unto them it doth not appear what the children of God shall be? All these things together make a thick cloud of reasons, such as do so hoodwink and blindfold the wicked, that even at noon day they cannot see what the children of God shall be. And all these are external causes to the wicked of the not appearance unto them of the future state of God's children: such causes (I say) as are rather in the children of God, then in the wicked. Now besides these, there are also other lets and impediments of the foresaid not appearance of the future condition of God's children, even in the wicked themselves: and these are three: one without them, yet theirs, and invested as it were in them; and the other two within them. The first of these (and the sixth in the whole number) is their own great prosperity and flourishing state in outward things. For by this means the wicked blesseth himself, that he thinketh there is no God: and therefore as the judgements of God against himself are high above his sight, Psal. 10. 3. 4. etc. so he saith, It is in vain to serve God: and what profit is it that we have kept his Commandments, and that we walked humbly before the Lord of hosts? etc. Malac. 3. 14. job 21. 15. As they do thus speak of their own hypocritical serving of God, that there is no reward of it, (as in truth there is not;) so they judge the like of the children of God. How therefore can they see what hereafter they shall be? Secondly, (I mean for this second sort of reasons, but seventhly for the whole) the general spiritual blindness that is in all the wicked, doth also hinder them, that they cannot see what the children of God shall be. For without true knowledge there can be no judgement in them to discern things that differ, belonging to their own salvation: Philip. 1. 9 10. How then can they see the things that belong to the salvation of other? Much less therefore can they see the salvation itself of other. As the Apostle speaketh in general of all the things of the spirit of God, that the natural man perceiveth them not, neither can know them, because they are spiritually discerned: 1. Cor. 2. 14. so it may be said of this particular, that it cannot be discerned by natural men. For it is a spiritual thing as well as other. He that hath not eyes to see any thing for himself, how shall he see any thing for another man? He that cannot see things present, how shall he see things to come? Last of all, and most principally, it doth not appear unto the wicked what the children of God shall be, not only because of their spiritual blindness, but also because of the spiritual hardness of their hearts, and of that great infidelity and unbelief that is in them. For these go together, and are therefore joined together, the cogitation darkened, ignorance and hardness of heart: Ephes. 4. 18. Our Saviour saith to Martha, Said I not unto thee, that if thou didst believe thou shouldest see the glory of God? joh. 11. 40. If this might be said to Martha herself, that believed the general resurrection of all flesh, (as she had acknowledged in verse 24.) because her faith was weak in that particular of raising up her brother presently, how much more may it it be said to them and of them that do not believe at all? As the want of faith hindereth us from seeing the glory of God, so also it hindereth from seeing the glory of his children, and any special work of God towards them, for which he may be glorified by them. As our Saviour signifieth, that the weakness of her faith might hinder her from seeing the present resurrection of her brother Lazarus, and so consequently from the sight of the glory of God which therein should be showed: so it cannot be but that the nullity of faith in the wicked must much more hinder them from seeing the glory of the Saints at the last day, and in the kingdom of Heaven. The unbelief of men did sometimes hinder Christ himself from doing those works which otherwise he would have done, and whereby he would have showed his own glory, and the glory of his father: Matth. 13. 58. Yea it is said, that in some places he could do no great works, because of the marvelous unbelief of them that dwelled in such places: Mark 6. 5. 6. If unbelief did so hinder Christ, that he did not, neither could do any great works for the bodily good of men, doth not unbelief much more hinder men from the sight of the everlasting salvation of his elect, for which they shall give glory unto God, and unto the Lamb for evermore? By this unbelief it hath come to pass that men's eyes have been shut up in such sort, that they have not seen the salvation of the children of God from many dangers of this life, how apparent and manifest soever the same have been. Consider the universal flood, and behold the manifold manifest tokens, both thereof, and also of the preservation of all that believing the same should either have repaired to Noah to go with him into the Ark which he had made, or by true repentance have prevented it. Noah with many other busied themselves for the space of one hundred and twenty years in building the Ark. When the time of the flood itself approached, he provided all things fit for preservation of himself, and of his company, and of all other creatures that should resort unto him to be preserved by him. Who would not by these things have thought that there had been some great work of God towards? Who would not have seen the purpose of God for the glorious preservation of all those that should believe the preaching of Noah, and do accordingly? Yet behold more. When the time of the flood approached nearer, all creatures, as well wild as tame, as well fierce as gentle, as well flying fowls as four footed beasts, came to Noah, and offered themselves to be put into the Ark: Wolves, Bears, Tigers, Elephants, Lions, Hawks of all sorts, Eagles, and such like: All these (I say) came by the secret commandment of God for their so coming. No man did fetch them: No man did call them: No man did drive them: No man used any art to gather them together. Who would not have wondered at this? Who would not have thought all the former preaching of Noah, touching the destruction of the world by the flood, to have been true? Who would not have believed it? Who would not have been persuaded of it? Who would not have seen the future salvation of Noah and his family in the Ark? Notwithstanding, though they had seen what Noah had been, yet it did not appear unto them what he and his should be, as touching their safety from that great judgement, which he so long had preached. This is the more admirable, because those creatures which then came so willingly, neither before could, nor sithence can, either without much force, or without great art and skill, be brought into subjection. The like may be said of the deliverance of the people of Israel out of the Land of Egypt. Who would not have thought, and seen by all the miracles that the Lord did in the Land of Egypt, even before the Egyptians, by the turning of Moses his rod into a serpent; by the changing of all the waters in Egypt into blood, so that all the fish that was in the same water died, and stank, Ex●d. 7. by the frogs, by the louse, by the noisome flies, Chap. 8. by the rot of all sorts of beasts (all the beasts of Israel being in that time safely preserved) by the like scab and blister upon all the people of Egypt themselves, by the most fearful hail, thunder, and lightning, Chap. 9 by the innumerable number of grasshoppers, by the dreadful darkness, Chap. 10. and by the remove from time to time of all these judgements at the prayer of Moses: lastly, by the death of all the first borne of Egypt, every house of the Israelites being passed over, Chap. 12. Who (I say) by these things would not have thought and seen what the Israelites should be, and how great salvation the Lord had prepared for them? Come we a little further to the coming of the Israelites to the red sea: when the Lord made the waters to stand upon heaps, and to be as a wall of each side of them, what could be more evident, then that the Lord would both save Israel, and also destroy the Egyptians? A man would think that these two things (the salvation (I say) of the Israelites, and the overthrow of the Egyptians) by all the former things had been as plain as the nose (as men use to speak) of a man's face. Yet for all this, so were the Egyptians blinded, so were their hearts through infidelity and unbelief hardened, that it did not appear unto them, how either the Israelites should be saved, or themselves destroyed. The like may be said of the great miracles that our Saviour wrought here upon the earth; as also of the great signs that were done at the putting of him to death: viz. of the renting of the veil of the Temple, of the general darkness upon the whole Land from the sixth hour to th● ninth, and the rising and appearing of many of the Saints that slept. For who would not have thought, but that by all these things it should have appeared what Christ was, and what he should be? Yet such was their extreme infidelity and unbelief, that for all that they could not see those things which were so evident: viz. neither what Christ was, nor especially what Christ should be. The same is to be said of those things whereby God manifested plainly what Steven should be: especially that the whole Council did behold his face as the face of an Angel of God: Act. 6. 15. Who would not have thought but that they should have seen thereby in what grace and favour he was with God, and what glory he should have likewise before God? Yet when he said, Behold I see the heavens open, and the son of man standing at the right hand of God, they were so far from seeing any such thing, that they shouted with a loud voice, and stopped their ears, and ran upon him all at once, and cast him out of the city, and stoned him: Act. 7. 56. etc. I might to the former add the daily most wonderful works of Gods gracious providence for the true professors of the Gospel in these last days: as the upholding of Luther many years in despite of all his most mighty adversaries: the often and most miraculous preservation of our late most blessed Queen, and of this whole kingdom, both from many most dangerous and secret conspiracies of Popish Traitors at home, and also from the great intended invasion of the Spaniards abroad: together with the like deliverance of our present dread Sovereign, as from many former treasons in SCOTLAND, so also from many other since his advancement here: and especially that more than wonderful preservation of his Majesty, and of all his royal seed, and of the whole state of the Land, from the most devilish plot of the powder treason here at home. I might further remember the great preservation of little Geneva, being so often assaulted by many most mighty adversaries: and the gracious provision that God did make for Rochel in the great distress thereof by a long and tedious, and no less lamentable siege. I might with these things join many fearful judgements of God, not only upon many particular Papists that have been most malicious against the truth and professors thereof; but also against their Lord and master Antichrist himself (I mean the Pope) in confounding all his devices from time to time, and in turning all his curses into blessings: and blessing us so much the more, the more that he hath cursed us: and likewise the mighty overthrow of his mighty navy sent against us: I might (I say) very fitly here remember all these things, and many other the like, as very pertinent to our present purpose. For were not the Papists by Gods most righteous judgement exceedingly blinded in their minds, and as extremely hardened in their hearts, and fully possessed with infidelity and unbelief, they could not but see the truth of our religion, and the future glory and happiness of all them that do truly embrace and profess the same. But because of their said blindness, hardness, and infidelity, it is, that how manifest soever these things are in themselves, and to any that have any sight, and the least measure of faith, yet they are hidden from them, and to them it doth not appear, either what our religion is, or what all the truehearted professors thereof shall be. But howsoever I might add, & largely handle these things, yet having been so plentiful in the premises, and somewhat yet remaining, it shall be sufficient thus only to have named them. And this shall be enough for the reasons why notwithstanding we be now already the children of God, yet it doth not appear (especially to the world) what hereafter we shall be. And this is the second reason also why the world taketh so little knowledge of us, and doth so little respect us, yea why they do so much hate and despise us. As the like is often the cause (as before I said) why great persons are not regarded by some, because these some do not see that future greatness of such persons: for than they would honour them, and seek their favour, in hope of some benefit by them: so is it touching the children of God. The use of this point briefly and in one word is, that we judge not (either persons or things) according to the outward appearance: but that we judge righteous judgement. This our Saviour expressly commandeth, joh. 7. 24. And to judge according to outward appearance is reproved by God himself in Samuel: for when Samuel was sent to anoint one of Ishai his sons for King of Israel after Saul, and when he saw Eliab the son of Ishai before him, he judging according to the tallness of his person, and goodliness of his countenance, (it may be because Saul the first King of Israel whom by the commandment of the Lord he had anointed, was higher than any of the people from the shoulders upward: 1. Sam. 10. 23.) Samuel (I say) judging Eliab according to his goodly person and countenance, said, Surely the Lords anointed is before me. But what said the Lord? Look not on his countenance, nor on the height of his stature, because I have refused him: for God seethe not as man seethe: for man looketh on the outward appearance, but the Lord beholdeth the heart: 1. Sam. 16. 7. We judge not our coins, nor many other things, according to their outward appearance, nor according to that that for the present they are esteemed by some ignorant persons: but we try them by the touch stone, and we esteem of them according to that which afterward they will be. Therefore when there is any base money in any kingdom allowed, and proclaimed for currant money, no man layeth or hoardeth it up, but every man layeth it out as fast as he receiveth it. Why? Because he daily feareth a fall. He esteemeth it not according to that that it is, but according to that that it may be. The like we do with cloth, both linen and woollen. For we esteem not of the one or of the other according to the present gloss and appearance (for many times by the slick-stone, or pressing iron, or by other cunning means, they appear better than they are) but we judge and esteem of them and give for them according to their future proof, and (as near as we can) according to that which afterward they will be. The same we do with many other things. Shall we then be so foolish in our judgement of the children of God, as to account of them only according to that which presently they appear to be? Thus much of this second answer briefly propounded touching the former objection: or of the second answer why the world knoweth not the children of God: viz. because that although they be not only in name called, but are also indeed the children of God, yet it doth not appear (especially to the world, and to men unregenerate) what they shall be. CHAP. XXXIIII. Of that which the children of God shall be, viz. of their future similitude and likeness unto Christ, and of the certainty thereof. IT followeth in the text, But we know that when he shall appear, we shall be like him, etc. The first word here, in most of our English Bibles is ill translated and: because thereby the opposition of these words to the former is much obscured. It is in the original but: which plainly noteth the opposition, and teacheth the judgement and knowledge of God's children, to be contrary to the judgement and knowledge of the world. This might be amplified, but that it is not a thing very pertinent to the main point in hand of the dignity of God's children. In all the words following let us observe, first the proposition of our future state, or of the future state of the children of God, which is, that they shall be like to Christ himself: secondly the further handling thereof. The proposition is this, We knew that when he shall appear we shall be like him. The further handling thereof is in the words following. In the proposition let us observe, first the future state itself of God's children. Secondly the arguments whereby in the very proposition it is set forth. The future state itself of God's children is, that they shall be like to Christ himself. The arguments whereby this is set forth in the very proposition, or which are folded up and included within the proposition, are two. The first is from their own testimony, noting the certainty of their similitude unto Christ, we know. The second is from the circumstance of time when they shall be like him, when he shall appear. So in these words, but we know that when he shall appear, we shall be like him, to speak plainly, without any words of logic, and to the capacity of every reader, there are three things offered to our consideration: first (not in the order of the text, but in the nature of the things) our future similitude and likeness to Christ, in these words we shall be like him: Secondly the certainty of our said future similitude, and likeness to Christ in this word we know: thirdly the time when we shall be like unto Christ, in these words, when he shall appear. Touching the further handling of the said proposition, first the latter part thereof, namely both their similitude or likeness to Christ, and the time thereof, is proved by an argument from the effect in this verse, and in these words: For, or because we shall see him as he is: secondly the first part of the said proposition, touching their own testimony, and their knowledge and certainty of their similitude and likeness unto Christ at his coming, is amplified by an effect also thereof in the third verse, and in these words; Every one that hath this hope in him purgeth himself: which is further amplified by the pattern, according to which he purgeth himself, in these words, as he is pure. Thus much for the logical resolution and plain laying forth of all the words now remaining. To return now to our similitude and likeness unto Christ, let this be first observed, that the Apostle saith not we shall be equal, but only like unto Christ. The words equal and like do much differ. The first is used Mat. 20. 12. These last have laboured but one hour, & thou hast made them equal unto us, that have borne the weight and the heat of the day. But the word (like) in this place is far otherwise, and is used Mat. 11. 16. Whereunto shall I liken this generation? It is like to little children, etc. and so in many other places. Equality is not only a word of quantity for the most part, but also when it is a note of quality, it is a comparison of all things, wherein the things compared do fully match one another: but similitude, is only a comparison of some things, wherein the things compared do but in part resemble one another. There is no reason, why the children of God should be equal to Christ: because Christ is the head, and they are but the members: Christ is the eldest brother, they but the second brethren: Christ is the proper and natural son of God, by communication of the whole divine essence unto him as he is God; and by the personal union of the Godhead to the manhood, and the miraculous and immediate conception of him by the holy Ghost as he is man: (as before hath been showed) but we (of whom here the Apostle speaketh) are but the children of God by grace, by adoption, and by incorporation into Christ, etc. Christ is anointed with the oil of gladness, with the spirit of wisdom, knowledge, fortitude, etc. without measure: so that in him are hid all the treasures of wisdom, and knowledge, and the Godhead also dwelleth in him bodily; that is, substantially: but we have every one received the spirit of God in our several measure, according to our several places: and God's spirit dwelleth in us, by the effects thereof, even such graces, whereby we do here represent God, and are said to be framed according to the likeness and similitude of God in holiness and righteousness. Christ is the King of his Church, and the lord of all things: we are but his subjects: though in an higher degree of honour then the rest. Christ is the chief corner stone, we the rest of the building, etc. As by these things and other the like, we see that there is no reason why we should be equal to Christ: so by many other things we may see greater reason; yea divers reasons, why we should be partaker of this similitude and likeness unto Christ whereof the Apostle here speaketh. Moreover, let us well consider why the Apostle here speaketh in the future tense, and saith, that we shall be like unto him. For some man may stumble at this phrase, as gathering thereby that in this life the children of God are not like unto Christ. But to remove this stumbling block, we must understand, first that there is a double likeness unto Christ; one in grace, an other in glory. Secondly, that our likeness unto Christ in grace is also two fold: one in part, another in perfection; complete, and absolute. In grace we are in part like unto Christ in this life. But our likeness unto Christ both perfectly in grace, and also in glory, is only in the life to come. He that is not in grace like unto Christ here in part in this life; that is, he that is not begun here to be made like unto Christ in grace, shall never be like him in the world to come, either perfectly in grace, or in glory. Of this our likeness therefore unto Christ, both in perfection of grace, and also in glory is it, that here the Apostle useth the future tense, saying, that we shall be like unto him. And this phrase of our future likeness unto Christ in perfection of grace and in glory, is so far from excluding or denying our present likeness unto him in grace begun and in part, that it doth rather necessarily import the same, as both more largely before we have already showed, and shall again further show in the next verse. Now to return to this our future similitude and likeness unto Christ, even some of those things before mentioned to prove the inequality betwixt Christ and us, do also require this similitude and likeness unto him. For as it is not meet that the members should be equal to the head in all things; so it is very meet, that they should be like in many things: both of the same substance with the head (otherwise if the head be of one substance and nature, and the members of another (like to the image that Nebuchadnezar saw in his dream: Dan. 2. 32.) it were a monster) and also in qualities that they may be somewhat suitable, and answerable to their head. The like may be said of the eldest brother, and of the second brethren: so of a king and his subjects: so of the chief corner stone, and of the other stones in the building. As for other reasons of this our similitude and likeness unto Christ, they are also many. Christ is the first fruits: we the other. Should not the first fruits, and the other fruits be like? Christ is the vine, we are the branches. Are not the branches like to the vine? Christ is our husband; we are his spouse and wife. Is it not fit that the spouse and wife should be somewhat suitable and answerable to her husband? Otherwise certainly they will not draw well together in one yoke. Moreover, as Christ was made like unto us in all things (sin only excepted) so is it meet we should in some things be made like unto him. As Christ was made base by taking upon him the form of a servant for us, and in this respect was made like unto us in our baseness; so it is meet that we should be made by him like unto him in glory: yea this is just and righteous, because Christ by his baseness, and by those things which he did and suffered for us in his baseness, did purchase this our likeness to himself in dignity and glory. If he therefore have purchased it for us, and given the full price thereof in our behalf, how can it be denied unto us? As in this world we are made like unto Christ in ignominies, reproaches, and suffering of other indignities: so in the world to come we shall be made like unto him in glory: Rom. 8. 17. 2. Tim. 2. 12. This similitude and likeness is in soul and in body: In soul, first, in the perfection of the knowledge of God in the three persons, Father, Son, and holy Ghost: secondly, in the perfection of holiness and righteousness. Notwithstanding this holiness and righteousness is not only of the soul and inner man, but also of the body and outward man, as afterward we shall hear in the next verse, yea as we have heard before. Of this similitude of soul touching knowledge, the Apostle speaketh, 1. Cor. 13. viz. first of it in this life, verse 9 We know in part, and we prophecy in part: and secondly both of that and of the other which shall be in the life to come: Now we see thorough a glass darkly: but then we shall see face to face. Now I know in part: but then shall I know even as I am known. By the same place also may be gathered our similitude to Christ inwardly in holiness and righteousness, inasmuch as by distinguishing in that place love (which is the perfection of the law) from faith and hope, he seemeth to insinuate that our faith and hope shall in the resurrection have an end, but that our love shall continue, and that therefore in this respect our love is greater than either faith or hope. Of our inward similitude and likeness unto Christ (or rather both of our inward & outward likeness) in all holiness and righteousness the Apostle speaketh, saying, If we be grafted with him to the similitude of his death, even so we shall be to the similitude of his resurrection: Rom. 6. 5. Of our likeness unto Christ in our bodies, the Apostle speaketh briefly: Philip 3. 21. where he saith, that Christ shall change our vile bodies (vile here by sin, by the natural frailty thereof, and by the manifold calamities whereto it is subject by sin) and make it like to his glorious body, etc. and more largely he speaketh of it: 1. Cor. 15. 42. where most excellently he layeth it forth by comparing the several points of the likeness of our bodies to the body of Christ, by opposition of the contrary properties of our bodies in this life thereunto. It is sown (saith he) in corruption, it is raised in incorruption. It is sown in dishonour, it is raised in glory. It is sown in weakness, it is raised in power. It is sown a natural body, it is raised a spiritual body. Afterward he proceedeth by similitude saying, The first man is of the earth, earthly: the second man is the Lord from heaven. As is the earthly, such are they that are earthly: as is the heavenly such are they that are heavenly: verse 47. 48. Then he concludeth this point, As we have borne the image of the earthly, so shall we bear the image of the heavenly: verse 49. And afterward again, This corruptible must put on incorruption, and this mortal must put on immortality: verse 53. So then, this is the likeness of our body hereafter to the body of Christ, that as Christ's body is now incorruptible, glorious, powerful, spiritual, heavenly, and immortal; so our bodies shall be like: incorruptible, glorious, powerful spiritual, heavenly, and immortal. Of our likeness unto Christ, both in our bodies, and in our souls, Christ seemeth to speak jointly, when he saith The glory that thou gavest me, I have given them, that they may be one as we are one, I in them and thou in me, that they may be made perfect in me etc. joh. 17. 22 23. Although this place of the Apostle touching our future similitude to Christ, may be understood of our through & perfect likeness both in soul and in body: yet it seemeth the Apostle Note. speaketh especially of our likeness unto Christ in our bodies, because that especially is most hidden from the world, & of that especially it may be said, that it doth not appear what we shall be. For our future likeness in soul, and in our inner man touching the perfect knowledge of God, and touching our holiness and righteousness begun here, and to be made absolute and complete like to the knowledge and holiness of Christ himself in the resurrection, is here much more eminent, perspicuous, and manifest, than the foresaid future likeness of our bodies unto the body of Christ. For that our likeness of knowledge and holiness and righteousness is apparently begun in this life: so is not our likeness in body touching the properties before mentioned, incorruptible glorious powerful, spiritual, heavenly, and immortal. For our bodies seem no more qualified touching these things after regeneration, than before: yea, rather the regenerate by years and sicknesses, etc. seem to be, and do indeed grow daily more base, more weak, and impotent bodies, as well as the unregenerate. Again, that the Apostle here especially intendeth the similitude of God's children in body to the body of Christ, seemeth to be insinuated also by the proof following from the effect, viz. that we shall see him as he is. For this being spoken chief of the bodily sight, it followeth likewise that our likeness unto Christ confirmed thereby, doth signify chief our bodily likeness unto him. This our future likeness unto Christ, Christ in part showed in the mountain; when not only himself was transfigured before Peter, james, and john, his face shining as the Sun, and his clothes being as bright as the light: Mat. 17. 2. and as white as the snow, even so white, as no fuller can make upon the earth: Mark. 9 3. but Moses also and Elias appeared, and were talking with him: both which likewise are said to have appeared in glory: Luk 9 31. For that they appeared not in soul only but also in body, it is clear, first by that that they were visibly seen of those Apostles: Secondly, because it is further said, that they talked with Christ. Thirdly, because Luke also expressly calleth them by the name, not of two spirits, but of two men. This our likeness also unto Christ, Christ himself promiseth to those few names in Sardi, which had not defiled their garments, saying of them that they should walk with him in white: Revel. 4. 34. What is it to be clothed in white, and to walk in white with Christ, but in glory to be made like unto Christ, who before in his transfiguration had showed himself in white? And by this colour of white is the glory of Christ and of God's children rather described, then by any other colour, because Princes and great potentates of the earth when they would show themselves, in their greatest pomp and glory, did use to themselves in white: yea, so did our late most renowned Queen oftentime, at the entertainment of some great Ambassadors, and other great solemnities. This our likeness likewise unto Christ, is further promised in the same chapter, verse 21. to every one that over cometh, namely in these words, that to such Christ will give to sit, yea, to sit with him in his throne. What more? as himself sitteth in the throne of his Father. So then as Christ is in glory like to his Father, so shall the children of God also be like unto Christ. This point of our likeness unto Christ, is a most sweet and heavenly point, so full of comfort, that it is able to comfort us though never so much compassed with sorrows and loaden with griefs. It is able to recover us, though never so sick of sin. It is able to revive and restore us, though not only half dead, but also altogether dead in sins and trespasses. It is much that we shall shine as the brightness of the firmament, and as the stars for ever: Dan. 12. as also that we shall shine as the Sun itself in the kingdom of our Father: Mat. 13. 34. It is more that we shall be like to the Angels of God in heaven: Mat. 22. 30. of whose great glory we have heard before. Who therefore can express or conceive this that is here spoken, that we shall be like unto Christ himself? For what is the brightness of the firmament; what is the glistering of the stars; what is the light of the Sun, in the greatest and clearest height thereof; what is the glory of the Angels in respect of Christ jesus? When he was in the shape of a servant, he taught with such power and authority, that all that heard him, were astonished at his doctrine: Mat. 7. 28. 29. and wondered at the gracious words that proceeded out of his mouth: Luk 4. 22. Yea, the very officers of the high Priests and pharisees that were sent to take him, being ravished with his words, returned without him, and being asked why they had not brought him, they answered, Never man spoke like this man: john 7. 32. 45. Afterward also, his adversaries that came out to apprehend him, with one word of his mouth were turned back, and fell to the ground: joh. 18. 6. I omit here the amplification of this point by the glory of Moses his face coming from receiving the law (which Moses was but a servant) as also by the ravishment of Peter, james, and john with the transfiguration of Christ in the mount, to give them a taste of his glory. These things (I say) I do omit, as having spoken of them before. Neither also is it to any great purpose, to compare the glory of Christ, with the glory of the Monarches of the world: and so thereby to amplify our glory, in regard that we shall be like unto Christ. For, alas, all the glory of earthly Princes, is not so much as a picture, or a shadow of the glory of Christ, who is the first begotten of the dead, the Prince of the kings of the earth: Reu. 1. 5. and who walketh in mids of the seven candlesticks, is clothed with a garment down to the feet, and girded about the paps with a golden girdle, whose head and hair are white, as white as wool, and as snow, and his eyes as a flame of fire: and his feet like unto fi●e brass, burning as in a furnace: and his voice as the sound of many waters: having in his right hand seven stars, and a sharp two-edged sword going out of his mouth: and whose face shineth as the Sun in his strength: Revel. 1. 13. etc. To whom also being newly borne, certain wise men did not only come out of the East, but also fell down and worshipped him, opening their treasures and presenting unto him gifts of gold, and incense, and myrrh: Mat. 2. 1. and 11. Yea, who is so excellent, that not only a multitude of heavenly soldiers, sang at his birth (though he were borne in a stable, and laid in a manger) Glory to God in the high heavens, and peace in earth, and towards men good will: Luke 2. 14. but also that afterward the four and twenty Elders did sing unto him a new song saying, Thou art worthy to take the book (viz. which before john had seen in the right hand of him that sat upon the throne, written within, and on the backside sealed with seven seals, and which none in heaven and in earth, or under the earth, was worthy to open) and to open the seals thereof, because thou wast killed, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation, and hast made us unto our God Kings and Priests, etc. Revelat. 5. 9 10. Yea, whose excellency, and glory, and worthiness is such, that not only they did so sing, but that also john did hear many other Angels, round about the throne, etc. even thousand thousands to sing with a loud voice, saying, Worthy is the lamb that was killed, to receive power, and riches, and wisdom, and strength, and honour, and glory, and praise. Yea, concerning whom also he heard all creatures in heaven, on earth, and under the earth, and in the sea, etc. saying, Praise, and honour, and glory, and power be unto him, that sitteth upon the throne, and unto the Lamb for evermore: verse 11. etc. If Christ himself be thus excellent, shall not we also be excellent that shall be like unto him? Why then should we be dismayed? why should we fear? why should any affliction, any disgrace with men, any threatening of men, any poverty, any banishment, any imprisonment, any losses, or any other calamities make us to hang down our head? yea, why should any thing take away our joy from us? why should we not always in the pangs of the most violent and cruel death, rejoice with joy unspeakable and glorious? Verily in respect of this our likeness unto Christ at his coming to judgement, all our likeness unto him here, is but as an earnest penny. As therefore the earnest of a man given upon a purchase, is the least part of the payment: and nothing in a manner in respect of that which remaineth to be paid: and as the first fruits were but an handful in respect of other fruits afterward to be reaped; so all the graces of God here, and all our similitude unto Christ in this life, is but a corner, and a pittance (as it were) of this our future likeness unto him here spoken of. All the perfection that here the best of us all do attain unto, is but as a crust of bread, in respect of an whole loaf: at least, but as a little breakfast, to stay our stomachs till the supper of the Lamb, when our likeness unto him shall be complete in all the delineaments and proportion thereof: that so we may not think the time too long till the supper itself do come. All the graces of God likewise in this life, and all the beginnings of our regeneration and sanctification in this life, are but love tokens, (like to the jewels of silver and of gold, and the raiment that Abraham's servant gave to Rebecca, before her parents, and her brother Laban, as testimonies of isaack's love towards her: Gen. 24. 53) given by jesus Christ unto us, against the solemnisation of the marriage itself. This likeness of the children of God unto Christ jesus being God and man, and so excellent every way, as before we heard him to be, doth exceedingly increase and amplify that their dignity, which I have so largely laid forth in handling the main proposition of the former verse: even as we see the creation of the first man in the similitude and likeness of God, doth exceedingly commend and set forth the excellent state and condition of the said first man, so long as he continued therein. This is the more, because this similitude once attained in that perfection that is here spoken, shall never be lost, as that image of God was, wherein at the first we were created: yea it shall never any more be defaced, or any whit blemished. Neither Satan, nor the world, nor our own flesh shall ever any more prevail in us to draw us to any sin, for a season. All these, and all other the enemies of our salvation included in these, shall then be fully overcome, and subdued: and so far shall they be from doing us any harm in any thing, that they shall never come near us, neither ever be able to lift up their least finger against us. Then as Moses said of the Egyptians to the Israelites, The Egyptians whom ye have seen this day, ye shall never see them again: So shall we find it true of all the spiritual enemies of our salvation, after this our perfect likeness unto Christ thus obtained, The enemies which we have seen, by whom we have been much molested and troubled: yea, who did often foil and wound us most dangerously, we shall never see them any more: yea (as we speak in our common proverb) we shall never hear or see hide nor hair of them. Thus much of our future likeness itself unto Christ. Now followeth the second point here to be considered, viz. our knowledge and certainty thereof. For the Apostle saith not, that howsoever it appear not unto other, yet we hope or expect and look to be made like unto him, but he saith we know that we shall be like unto him. This word know, is not a word of doubting, but of most certainty. For it is not spoken only of the creatures, men and Angels, but also of God himself. Our Saviour saith twice in one Chapter, that Our father even in heaven knoweth what we need: Mat. 6. 8. and 32. where is the very same word in the original, that is in this place. So it is attributed to Christ, jesus knew from the beginning, which they were that believed not: john 6. 64. and again. The world hath not known thee, but I have known thee, etc. Ioh 17. 25. in both which places is the very same word. Many other the like places there are, where this very word is attributed to God and to Christ jesus. Shall we think, that their knowledge is not certain? There is therefore no question, but that the Apostle meaneth our future knowledge of our likeness unto Christ, to be a thing most certain and undoubted. From whence also followeth, that they that are the children of God are sure they shall never wholly and finally fall away from God; and from that excellent state of the children of God before spoken of, and whereunto they are called in Christ jesus. For if they might so fall away, than the Apostle could not speak of their future likeness unto Christ with that certainty that he doth: neither could he say, we know that we shall be like him. For they that are in danger of final falling without recovery, do not certainly know that they shall be like unto Christ. Now as here the Apostle saith we know, so afterward vers. 14. of this present chapter he useth the same phrase and the same word again in the same matter, We know that we are translated from death to life, if we love the brethren; and again another word of the same signification verse 19, Hereby we know that we are of the truth, and shall before him assure our hearts. I have spoken of this certainty of our likeness unto Christ, before in speaking of the certainty of our inheritance: therefore the less shall need in this place; notwithstanding something here also will be expected by the reader, because I referred him in the former place for further matter of this certainty, to the handling of these words. For better performance of my said promise, and for the better satisfaction of the reader's expectation in this behalf, let us first here in a word remember my former four arguments (besides some things spoken of this point in handling the attributes of that inheritance mentioned 1. Pet. 1. 4) for demonstration of this certainty. Those arguments therefore in one word were these. The first was from divers express places of Scripture. The second from the immutable constancy of God. The third from the righteousness of God. The fourth from this attribute of all the children of GOD, that they are the members of Christ. These are handled before in Chapter 26. and shall not need now to be otherwise repeated. Only for amplification a little of the second former argument from the immutable constancy of God, let us remember the constant speech of Isaac, when he had unwares, yet according to God's appointment blessed his son jacob, whereas he had thought to have blessed Esau, yea, and did think that he had so done; & when Esa● returning home entreated his father Isaac to bless him, according to his former promise. For this patriarch Isaac having so blessed jaacob, when his son Esa● returned from hunting, and brought Venison ready dressed unto him, and craved his blessing; this Izhaack (I say) told his son Esau what had fallen out in his absence, and saith plainly, I have blessed him, therefore he shall be blessed: Genes. 27. 33. As if he should have said, My blessing is passed already: Thou comest now too late: I have given my blessing to him to whom by the appointment of God at the first it did belong: & therefore whatsoever thou hast done at my commandment, and howsoever I promised indeed to bless thee, yet having now spoken the word for the blessing him that came before thee, I neither will, nor can revoke it. David seeming to allude to the former words of Isaac, in his prayer for the blessing of God upon his house, useth the very same words almost, (if not altogether) speaking thus, Now it hath pleased thee to bless the house of thy servant, that it may be before thee for ever: for thou O Lord, hast blessed it, and it shall be blessed for ever: 1 Chron. 17. 27. The like constancy we read of that heathen, and wicked man Pilate. For when he had written this title upon the head of Christ on the Cross, jesus of Nazaret the King of the jews, and when the high Priests of the jews being offended with the said title, persuaded him to alter it, and said, Writ not, The king of the jews, but that he said, I am the king of the jews: what answered Pilate? Was he content to alter his former writing? Not so: but he answered, What I have written, I have written: john 19 19 21. 22. Did these men, the one an elect of God and a good man the other a reprobate and most wicked; did these (I say) thus hold themselves to their own, notwithstanding earnest requests to the contrary? Shall we think that God will shrink, & go back of his word for the cashiering of any, whom once he hath enroled and written in the book of life? No, no, though all the world should solicit him to the contrary: yea, though it were possible that the Angels of heaven should so do, yet will not God go one inch back of his word, touching any of his children whom he hath determined to make like unto his own son: He will not flinch a whit, or start aside an heirs breadth: but to all such as shall plead for the cutting of the names of any of his, out of the table or book of life, he will answer as Isaac did to Esau, I have blessed them, therefore they shall be blessed: and as Pilate answered the high priests of the jews, whom I have written, I have written. To leave this argument, and to proceed unto other: If they be blessed that walk not in the counsel of the wicked, etc. that trust in the Lord etc. that fear the Lord, etc. then are they certain of their future likeness unto Christ. For where there is no certainty thereof, there can be no blessedness. But such are pronounced blessed in the Psalms, & in the other scriptures: therefore they are certain of this their future likeness to Christ. The like may be said of the commandment of the Apostle given to all that are in Christ for rejoicing in the Lord: yea, for rejoicing always: Philip. 44. For what joy can there be, where there is continual doubting of ●his future likeness unto Christ? Again, by so many arguments as whereby before we have laid forth the dignity of God's children, we may also be assured of this our future likeness unto Christ, viz. by God's love in making us his children: because whom he loveth, he loveth to the end: by the difficulty and greatness of that work: For would he do so difficult, so great, and so admirable a work, and not bring it to perfection? or what perfection hath it, without this likeness to Christ? by the means whereby he worketh it: viz. by the immortal seed. For how is that seed immortal, if they perish, that are begotten again by it? I mean touching the spiritual life, whereby they are so begotten again? Or how do they continue, if they never attain unto, but come short of this likeness unto Christ? by their union with Christ, and communion with the Father, and the holy ghost, which we heard to be indissoluble; once made and never dissolved: by their liberty and free access to God in prayer, with assurance to be heard; as in other things, so also in ask of this their future likeness unto Christ: by the forgiveness of their sins, the only let of their likeness unto him. God's covenant therein, being a covenant of salt, even an everlasting covenant: by the working of all things together for their good: by their freedom from condemnation: by the blessed inheritance before spoken of: and almost by all the other arguments. Last of all, all that are in heaven may be sure without doubting of their future likeness unto Christ: But all the children of God that are regenerated by the word of truth, are in heaven. Therefore they may be sure without doubting of their future likeness in grace and in glory unto Christ. The first part of this reason, that all in heaven may be sure without doubting of their future likeness to Christ, etc. is so evident, that no man will deny the same: sith there is no fetching any thing from thence. That which our Saviour saith, as a reason to provoke men to lay up treasures in heaven, viz. that There, neither the moth nor canker doth corrupt, nor thieves dig through and steal: Mat. 6. 30. may be said of all persons in heaven, that they are out of all danger, etc. The second part of the former reason, that the children of God regenerated and new borne by the holy ghost, are already (from the first hour of their regeneration) in heaven, is expressly affirmed by the Apostle: Ephes. 2. 6. Most men understanding those words as spoken only of the children of God in respect of their certainty of heaven, not in respect of their present possession, do notwithstanding justify my present purpose. Notwithstanding I do understand with some other much more: even the present possession itself of heaven: present (I say) not full possession: and that because Christ jesus having taken possession of heaven, not as one alone, but as the head of many, even of all his members; not to his own usealone, but to theirs; not in his own name alone, but in theirs; it must needs be granted that all they also are in present possession, whose head Christ is: to whose use and in whose name, Christ hath taken possession of heaven. I will illustrate this by a law case, common amongst us. A man's wife of Kent or Essex, hath copy hold land purchased by her, or given unto her by some friends, in Yorkshire, in Cumberland, in Westmo●land, or some other country two hundred miles from the place, where the said wife dwelleth. The wife therefore goeth not herself to take possession of the said lands: but the husband goeth; maketh it manifest to the Lord, to whom such lands are customary, that he is the lawful husband of such a woman, and therefore craveth to be admitted, and to take up the land in her name, and to her use. He is so admitted. Is not the woman from that time forward, in as good and real possession by her husband's admission, as if she herself had been there present, though she still remain in the place where she dwelleth, and never come foot nearer? It cannot be denied. The like is to be said, touching the present possession of heaven by all the children of God: who then shall dispossess them thereof? If none can dispossess them, why should they doubt? where is the uncertainty? The objections against this doctrine are of no moment. It is no doctrine of pride nor presumption, because I showed before, that the consideration of the great dignity of the children of God (whereof this is one special point) should make men the more to deck themselves inwardly with all lowliness of mind, and outwardly with all behaviour suitable to such inward lowliness. It is no doctrine of security, because the Apostle Paul exhorteth the Corinthians, touching their judgement, to be steadfast and unmovable; and touching their practice, to be abundant always in the work of the Lord, for as much (not as they hoped, or uncertainly expected, but) as they knew their labour of their work was not in vain in the Lord: 1. Cor. 15. 58. In this Chapter also this our Apostle afterward provoketh to brotherly love, even to love not only in word and tongue, but also in deed and in truth, from their knowledge of being translated from death unto life, and of being of the truth, and of assuring their hearts before God: verse 14. and 18. and 19 Yea in this very place it followeth (as we shall hear) Every one that hath this hope in him, purgeth himself as he is pure. How then can this doctrine of our certainty of salvation, and of our likeness unto Christ, be called by the Papists, a doctrine of security, being so often laid for a foundation of good works, and used for a spur to good works? The great place to the Hebrews, Chap 6. 4 the chief bulwark of the Papists for defence of their doubting and uncertainty, as if they that are regenerated might utterly and finally fall away from the grace of God, and as if consequently none could here be sure of this future likeness unto Christ, is of no force at all: the walls thereof are but paper walls: yea the truth is, it maketh mainly against them, and plainly and unanswerably proveth, that none that once have true faith, etc. can possibly altogether and finally fall away. For in the ninth verse following the Apostle fearing that some of them to whom he did write might take hold of his former doctrine, and applying it to themselves, might think themselves in that fearful state of relapse which before he had spoken of, preventeth this objection, and saith, Notwithstanding, we are persuaded better things of you, and such as accompany salvation. So he showeth, that there were better things than so to be once enlightened, so to have tasted of the heavenly gift, so to have been made partaker of the holy Ghost, so to have tasted of the good word of God, and of the power of the world to come, as before he had spoken. So also he teacheth, that those better things only, which he meaneth in the ninth verse, did accompany salvation, and that therefore he had not before meant a true, lively, and justifying faith, and that unfeigned and pure Christian love, whereby faith worketh: for what better things can there be, than this faith and love? If yet any reply, that that ninth verse is not to be understood in respect of the things mentioned in the 4. 5. and 6. verses, but only of that which is said in the 7. and 8. verses: I answer, that this is but an heartless, pithless, and strengthless objection, yea indeed foolish and ridiculous. For the 7. and 8. verses being the confirmation of that which was said in the 4. 5. and 6. verses, how can the 9 verse be referred only to the 7. and 8. verses, and not also to the 4. 5. and 6? In this point of the certainty of our future likeness unto Christ, let us observe the first person, We know, and that we shall be like. Thereby he teacheth, that only they, and all they shall be like unto Christ, which before he had said were the children of God. All they indeed have not always the like knowledge, or the like feeling of this knowledge of their likeness to Christ, because of some afflictions, and because of too much liberty given to their sins, which by the said liberty do grow up to be a thick grove to stand before their windows, and to eclipse, obscure, and hide the light of the sun of righteousness from shining into the house of their inner man so clearly as in former time it hath done. As men also, though never so learned, in their sleep have no more use of their learning then men altogether unlearned, and yet for all that they still have that learning which they had waking; so is it with the children of God touching this their knowledge of their likeness unto Christ. Being sometime overtaken with the sleep of some or of many sins, for a time they are deprived of the use of the former knowledge: viz. so long as their said sleep in sin continueth. Notwithstanding they still have their former knowledge, and shall recover the use of it again, when they shall be awakened out of their sleep of sin. But to this point, many things may be referred, that have been spoken in the former part of this treatise: therefore I shall not need to speak any more thereof in this place. The more excellent that the subject of this knowledge is, viz. our likeness unto Christ, the more let all, both Scholars and other, be provoked to study this knowledge: yea let all other studies, and all other learning, give place to this, and be referred to this. Neither let any other knowledge and learning be in any account, but for this, and as it may help and further us unto this. Thus much for the knowledge and certainty of our future likeness unto Christ. CHAP. XXXV. Of the time when the children of God shall be so like unto Christ, as before we heard: and of the reason of the said likeness, by an effect thereof. IT followeth now to speak of the time when the children of God shall be like to Christ. This is said to be at his appearing. This time is also noted, Coloss. 3. 4. Tit. 2. 13. 1. Pet. 1. 5. and 7. I do but name the places, not expressing the words, because I hasten. By his appearing he meaneth his second coming, in glory and all majesty, accompanied with his holy Angels, and coming to judge the quick and the dead; as at his former coming in the form of a servant, he came to be judged, and not to judge. This is called his appearing, because as the Gospel or grace of God, which bringeth salvation unto all men, is said, now to have appeared, Tit. 2. 11. in respect it had been kept secret before since the world began, and had not been so opened as it is now revealed unto the sons of men, etc. Rom. 16. 25. Ephes. 3. 5. so Christ jesus being ascended into heaven, and there sitting at the right hand of his father, is not now so manifested, at least to the bodily sight, as he shall manifest himself at his second coming. This time of this his appearing is his marriage day, whereas all time before is but as it were the time of his and our betrothing, and of the preparing of us for that marriage day, to be the fit spouse for him. All this sentence of our certainty and knowledge of our being Note. made like unto Christ at his appearing, is not to be taken as spoken in the person of the Apostle only, and of them to whom he did write, but of all other the children of God whatsoever. None must look for this perfection and likeness unto Christ before this time of his appearing. What then (will some man ask) do you say of Enoch and Elias? Of the one it is said, that he walked with God, and was no more seen, for God took him away: Genes. 5. 24. And again, that By faith Enoch was translated, that he should not see death: neither was he found, for God had translated him: Heb. 11. 5. Of the other (of Elias) that he went up by a whirlwind into Heaven: 2. King 2. 11. Concerning therefore the two former examples of whom the question is moved, whatsoever men have thought, or do think, and whatsoever the former words may seem to insinuate (which their insinuated sense shall be opened afterward) this I think, that they are not yet bodily in heaven Enoch and Elias not bodily yet in heaven. neither shall be till the resurrection of all flesh, when all the rest of God's elect shall receive their consummation and perfect bliss. My reasons for this opinion are briefly these: First, Heb. 11. 13. after the mention as well of Enoch as of 1. Reason. Noah, Abraham. and Sara, it is expressly said, All these died in faith. It were absurd to restrain the general word all only to the three last, and not to extend it also unto Enoch and Abel. Therefore it is manifest, that these two died as well as the other three. If it be objected, that it is said before, that Enoch was translated that he might not see death, and that therefore, if here this verb died be as well understood of him as of the rest, than there shall be contrarieties in one and the same place. I answer, that the reconciliation of this doubt is very easy: namely by interpreting the former phrase, that he might not see death, of not feeling death after the common painful manner of men. And so the word to see, for to feel, or to discern, or by experience to perceive, is often taken in the Scripture. The waters saw thee, O God, the waters saw thee, etc. that is, they did as it were feel, and by experience perceived thy power, Psal. 77. 16. So the Apostle saith, I see another Law in my members, etc. that is, I feel, Rom. 7. 23. There might be many other the like places alleged: but these are sufficient. That also of being translated, signifieth nothing else, but he was taken away in an extraordinary manner, not seen of men, but so secretly, that no man knew, or by any outward thing could judge otherwise of him, but as if God took him immediately into heaven: And so would God in that evil and sinful age take him away so gently, and extraordinarily dissolving the soul and the body, that men might think him, to go body and soul into heaven, for the better honouring that holy life, which he then lived: the rather because all other lived so wickedly. To any but very meanly exercised in the Scripture it is well known, that many things are spoken according to the opinion of men; according to that which they seemed unto men. So Samuel is said to have been raised (after death) by the witch, and to have spoken unto Saul: 1. Sam 28. 11. etc. Not that it was Samuel (For they that die in the Lord rest from their labours: Reu. 14. 13. and are not therefore at the call or command of witches) but only because he appeared in the likeness of Samuel (as Satan can change himself into the likeness of an Angel of light: 2. Cor. 11. 14) and because Saul and his company took him so to be. My second reason is out of the same Chapter. For of all the former, and of divers other examples afterward mentioned, it is written thus, All these through faith obtained good report, and received not the promise, God providing a better thing for us, that they without us should not be made perfect. verse 39 40. If Enoch had been taken up in body into heaven, than had he been made perfect without us. My third reason is out of the same Epistle also, Chapt. 9 8. where the Apostle, by the entrance or going once yearly of the high Priest alone into Sanctum Sanctorum, into the most holy place, doth teach, that under the Law, and whiles the first Tabernacle was standing, the way into the holiest of all was not yet opened. What meaneth the Apostle by the holiest of all, but heaven, especially for the bodies of men to enter thereinto? For howsoever God had prepared heaven to be the common receptacle of the souls of the righteous after death, yet Christ was the first that entered in body. And this seemeth to be the stronger argument, because in the description of heaven in the same epistle afterward, Chap. 12. 23. it is called the city of the living God the celestial jerusalem, which hath the company of innumerable Angels, the assembly of the congregation of the first borne, which are written in heaven, and God the judge of all, and the spirits of just and perfect men, and jesus the Mediator of the new Testament. Hear therefore is mention of Angels, of God, of the spirits of just men, and of jesus the Mediator: here is no mention at all of any bodies, or of any men altogether in heaven. If any will reply, that this is a description of the whole Church in heaven and in earth, both governors, children, and servants; I answer, that then the words [the congregation of the first borne] must comprehend the Church militant in earth, and so there will be none found in heaven, but God, jesus Christ, the spirits of just and perfect men, and the Angels. So all bodies, beside the body of Christ, are yet excluded. Fourthly, in the description of the resurrection, 1. Cor. 15. 52. there is no other sort mentioned, but the dead to be raised, and the living at that time upon the earth to be changed: The trumpet shall blow, and the dead shall be raised up incorruptible, and we (viz all which at that day shall be living) shallbe changed. The like is, 1. Thess. 4. 15. 16. 17. This say we unto you by the word of the Lord, that we which live and are remaining in the coming of the Lord shall not prevent them which sleep: for the Lord himself shall descend down from heaven with a shout, and with the voice of an Archangel, and with the trumpet of God, and the dead in Christ shall rise first. Then shall we which live and remain be caught up with them also in the clouds, etc. In neither of both these places is there any mention of any but of the dead, and of the living and remaining here upon the earth. Enoch therefore and Elias must be reckoned with the dead, & accounted as dead; though they died in an extraordinary manner, neither violent or painful to themselves, or discerned by other. Fifthly, all the elect being compared to a body, and it being contrary to the nature of a body, that any one member should be perfected, till the body have all the members belonging thereunto, how can it be, that one or two of the members of Christ's body should be perfected and wholly glorified in heaven, Christ wanting many members, and not being complete in his said body, till the very last age of the world, and till the last point of the said age? For who can deny, but that there are many of the elect yet unborn? When also they shall be all borne, who can deny, but that they shall be called one after another? Till all be borne, and all be called, Christ's body is not perfect. Sixthly, who can deny the Ministers of the Gospel to be more excellent (especially the Apostles and Evangelists, who first planted the Churches among the Gentiles) who (I say) can deny these to be more honourable than any Ministers under the Law? Much more than any before the Law. This hath been showed before: therefore I do not now stand upon it. This only I add, that it is said of the Apostles (as an honourable thing, and as a dignity and prerogative of them above all other) namely, that they should sit upon twelve seats (or thrones) and judge the twelve tribes of Israel: Matth. 19 28. It is likewise to be acknowledged, that as the calling was more honourable than the calling of any of the Prophets, so also they had more excellent graces, not only special for discharge of their special places, but also generally of sanctification. Is this so? How unlikely then is it, that any, especially under the Law, or before the Law, should have any degree of glory, and be perfectly glorified before them? Seventhly, there were some as wicked in their time, before their time, and after their time, and daily are, as they (now in question) were godly: yea former times, and these last times do afford many much more wicked than they then were, or any other are godly. Such was jeroboam, that made Israel to sin, Ahab, and many other of the kings of Israel. So judas that betrayed our Saviour: the Pharisees that sinned against the holy Ghost: the man of sin, called likewise the son of perdition, the adversary that exalteth himself against all that is called God, etc. and many other contemners of the Gospel. Yet none of these do go bodily into the place of all the damned, till the day of judgement. Why then should we think that they before named (Enoch and Elias) went bodily into heaven, the place of the blessed? This that I have hitherto written of Enoch and Elias, is the judgement of divers other that must be acknowledged to have been glorious lights, and worthy of much praise in the Churches. Caluin indeed writeth herein somewhat obseurely, and (I confess) somewhat above my reach and capacity: for first thus he writeth upon Genes. 5. 24. even word for word: (the Latin turned into English) In sum (saith he, speaking of enoch's taking away) such a rapture (or taking away) was but a gentle and joyful passage out of this world. Yet he was not received into the heavens to glory, but was only released of the miseries of this present life, until Christ the first fruits of them that rise again s●ould come. And sith be was one of the members of the Church, it was necessary that he should wait till all (the members) together should come forth to meet Christ, that the whole body might be united to the head. Notwithstanding, in the very next words he doth much obscure that which before he had written, adding, If any shall object that of the Apostle, It is appointed all men to die once; the solution is easy, namely, that death doth not always make a divorce of the soul and body: but they are said to die, which put off the corruptible nature; in which manner they shall die whom the last day shall find remaining. These last words (I confess) I cannot conceive: namely, how any may be said to die, whose souls and bodies are not separated: and how they that shall be living at the last day, may be said to die, whom the Apostle expressly saith shall not die, but only be changed. Peter Martyr (according to his manner) writeth very largely, and somewhat (I confess) different from something before written by me: namely, in his Commentary upon 2. King. 2. 11. Notwithstanding, in another place he cometh nearer unto me, and agreeth more with me. In the former place first he writeth, that it is not probable or Consent●●eum. like, that these two (Enoch and Elias) should be taken to the places of blessedness, before Christ himself, which is the first fruits of all, had advanced himself thither. The words also of our Lord may seem to persuade this, who in john saith, No man hath ascended into heaven, but the son of man that descended from heaven. He therefore denieth any man to have ascended into heaven before himself, etc. Yet afterward he saith, that they went body and soul into Abraham's bosom: and he maketh Abraham's bosom a place above, yet distinct from the glorious place where Christ, and all his Saints departed this life, are. How sound this is, I leave to other of sound judgement. For my part, I know no such distinction as he there maketh. After this he proceedeth further, denying them to have died, opposing himself to them that said as I have written, viz. that they died, but yet an extraordinary kind of death, neither by any defect or decay of nature, nor by any force and violence, but after some other sort with ease and delight, etc. Notwithstanding, in the other place before insinuated, he differeth from that which himself had before written, and agreeth with me. For writing of the Eucharist against Steven Gardiner, Loc. 1. and answering the 11. objection of Gardiner, thus he writeth: If you do believe that Enoch and Elias do yetlive, you do believe it without the Scripture. Elias was taken away after an admirable sort, and withdrawn from Elizeus in a fiery chariot: but that his spirit was not stripped from his body, by what testimony of Scripture will you prove it? Then immediately concerning Enoch, he acknowledging that which is written, Heb. 11. 5. to have been done, that God might testify, by his said extraordinary kind of translating, his love towards him, for the better provocation of other to the imitation of his goodness, he demandeth of Gardener, But how know you, that afterward (viz. after his taking from the Common sight of men) he died not when he was safe, and out of danger of sin? you will say, that the epistle to the Hebrews bath, that he might not see death: A man may understand that, that he might not feel death, whiles he was in the world; that he might not die a common, and an ordinary death. But that he died not after his translation, how will you make us believe? And there want no: Hebrew writers, which expounding the second book of the Kings do say, that Elias his body and all his garments, (except his cloak or mantle) were consumed in the whirlweinge: but that the Spirit of the Prophet went unto God. Oecolampadius in Heb. 11. 5. citing the words of Genesis translated by the Septuagints, And Enoch pleased God, and was not found because God translated him. Notwithstanding (saith he) by these words it is not proved, that he did not die: Because if he were of the seed of Adam, it must be, that he was mortal. And truly this is most agreeable to truth, and consonant to the analogy of faith. For Christ alone is the first begotten of the dead, and hath opened paradise to them that believe. And that which moveth me more, so long time as Christ had not paid the price of our redemption, so long also a long sword, or a fierce and shaken sword, did stop all passage into paradise. If also he were translated into paradise, how did Christ bold safe his dignity? But if you will make here a miracle, than he must yet look for death, and a change. But if any will observe the manner of the Apostle, be will not marvel, that he hath said, that he did not see death. For as we have seen him to do before touching Melchisedech, he would affirm nothing besides the testimony of the Scripture, and because that he saith not expressly that he died, therefore he did not endeavour to set down so much. In the mean time notwithstanding he denieth him not to have died, as likewise he doth not Melchisedeth. etc. Thus much Occolampadius. Martinus Borrhaus, a learned writer about the year 1539. in his commentaries upon Genesis, Chap. 5. 24. doth so interpret that place as I do. That worthy and famous man M. Doctor Fulke also, is most plainly of my side, and agreeth fully with me. For confuting the marginal note of the Rhemish translators of the new testament upon Heb. 9 8. he saith, that heaven was not opened by the sacrifices of the first tabernacle, etc. and that our Saviour was the first that entered into perfect glory of heaven. So to their marginal note upon Heb. 11. 5. that there it appeared that Enoch yet liveth and is not dead, against the Caluinists, he briefly answereth thus, It appeareth not that Enoch yet liveth in body, more than Moses or Elias, but that he was translated by God out of the world, and died not after the common manner of men. So he insinuateth that he died, but not after the common manner of men. To their notes at large upon Reu. 11. 3. he answereth thus, You will (saith he) prove that they (that is, Enoch and Elias) are alive in paradise. But what place is paradise but heaven? as the Apostle declareth. 2. Cor. 12. 2. and 4. for earthly paradise either by the flood, or before was defaced. Now what doctrine it is to affirms that men in mortal bodies ascended into heaven, I leave to the learned to consider. And presently after, It is evident indeed (saith he) that Elias was taken up alive but not that he continueth alive. Yea, because it is said expressly that he was taken up into heaven, it is certain, that his body was not carried into heaven, for Christ was the first, that in whole humanity ascended into heaven. Master Samuel Bird likewise (a learned and godly minister late of Ipswich in Suffolk) writing upon Heb. 11. 5. saith thus: It is said, that he was taken up, that he might not see death: the meaning is that he did not die after the common manner of men: he was exempted from the violent separation of the soul from the body, which nature doth abhor: not but that his bodi● did waste away, and did not ascend into heaven. For Christ is the first, that entered in his body into heaven, to take possession of it for us. Heb. 9 12. With the former testimonies affirming that Enoch and Elias are not bodily, yet in heaven, but that their bodies were dissolved, as well as the bodies of other (though after an extraordinary manner) I may join the testimony of Doctor Downam. For in his second book of Antichrist, chap. 6. page 59 though he do not plainly affirm as much as the former Authors have done, yet he maketh it so doubtful of their bodies yet being in heaven, that a man may easily perceive, that he rather inclineth to the former writers then otherwise. The objections to the contrary, are of no moment, and be answered before. Only where it is said, that Elias was carried up in a whirlwind into heaven, first we must understand, that some read this word heaven, in the genitive case thus, carried up in a whirlwind of heaven. Secondly, the word heaven, in the scripture, is often used for the air; or for all above the earth. Let the foul fly upon the earth, in the open firmament of the heaven. Gen. 1. 20. so, the fowls of the heaven. verse 26. and in divers other places. And that it is so here to be taken, it is the more probable, because it is not to be thought, but that Elias had other garments besides his mantle. Except therefore his said other garments were carried up into the high heaven, we must grant that the word heaven doth only signify the air: in the which his body might as well waste, as his other garments (besides his mantle which fell from him) did consume. Some man (perhaps) may think all this discourse of Enoch and Elias, to be altogether idle, and impertinent unto my present treatise of the dignity of God's children, and a mere digression from the same. But if it be well considered, it maketh much for it; as much amplifying the said dignity of God's children. For sith Enoch and Elias were so rare and excellent men for their times, as the Scriptures commend them to be: and for further testifying of their rareness 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 God's children shall be glorified and made like unto Christ, at his second coming in all pomp and majesty; doth not the Lord thereby testify unto all the world, that all his children are in so high regard & account with him, that he will not have the first and the greatest (as it were) to be advanced to the perfection of happiness, till the whole number be accomplished, and till the last and the meanest be borne, and made fit for the like perfection and happiness, that all and every one may receive their crowns together? If a King or some other great person, make a great feast, and invite many thereunto: and some come betimes, some that dwell further of, tarry somewhat longer: and the master of the feast, will not have them that first come, to sit down, 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 down, till the rest be come? Though some may think that the first are somewhat disgraced and wronged by staying for the last; yet the matter well weighed, they may consider, that even so the Lord of the feast, would have 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 persuaded of their love and patience, in staying them for the coming of them that remain. It is the chief honour of any guest, invited by one much greater than himself, 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 unto Christ, let us learn, first to be patiented till that time come. Secondly, the longer it is ere it do come, the more earnestly to pray for that day of Christ's coming, & the oftener in all zeal to say, Come Lord jesus, come quickly. I do but briefly note, or rather name things, leaving the larger discourse of them to other: and ever to the meditation of the godly reader. Thus much of our similitude and likeness unto Christ: of our certainty thereof: and of the time when we shall enjoy it. The confirmation of our said similitude or likeness unto Christ followeth; which is, that we shall see him as he is. Hear let us first observe the causal conjunction whereby this reason is ●oined with the former proposition. This is commonly translated for: but it is in the original because. It is the same word that is used, Luk. 7. 47. I say unto thee, Many sins are forgiven her, for (say our English translations, but because saith the original) she loved much. This I do the rather note, because the Rhemists, and other Papists, in that place of Luke, do urge the original word signifying because, as there noting the love of the woman to have been the cause of the forgiveness of our sins: whereas our Saviour 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 love which before she had showed, but by that love which then she did show so abundantly towards him, that many sins were forgiven her. As the same (viz. that much love of man towards God and Christ, are not the cause, but an effect of the forgiveness of many sins, and do not go before, but follow the forgiveness of sins:) As this (I say) is plain by the parable of two debtors (before in that Chapter mentioned) to one of which were forgiven but 50. pence, and to the other 500 and concerning whom our Saviour had asked the Pharisee (with whom he then dined) not which had loved, but which would love the Creditor most: so it is the more plain by this place, where the same conjunction is taken for a note of an effect, not of a cause of our former similitude and likeness unto Christ. It is so also taken, joh. 8. 44. where our Saviour saith of the devil, He abode not in the truth, because there is no truth in him. Hear the same word [because] is a note of an effect. For Christ proveth the devil not to have abidden in the truth, not because before his fall there had been no truth in him (for he was created an Angel of light as well as. other) but because now there is no truth in him. So joh. 15. 15. I have called you my friends, for (or because) all things that I have heard of my father I have made known unto you. Hear the same word also noteth an effect, not a cause. Thus than the Apostle proveth that we shall be made like unto Christ at his appearing, by an effect of this likeness, that is, because we shall see him as he is. This to see Christ as he is, is not the cause of our being like unto him; but our being like unto him shall be the cause of our seeing him as he is. For we cannot see him as he is, except first we be made like unto him. The effect is not before the cause, but the cause before the effect. By seeing here he meaneth seeing with our bodily eyes: and by seeing him as he is, the seeing of him plainly, not obscurely: fully, not in part: face to face, not on his back parts, as Moses is said to have seen God: Exod. 33. 23. not as a mighty God alone, but also as a Saviour: and therefore not in his divine nature alone, but under the veil (as it were) of this humanity: and yet also in so great glory, as no flesh living did ever see the like. This seeing of him in this manner, is opposed to seeing him through a glass darkly, and to knowing of him in part. 1. Cor. 13. 12. Where these two words, seeing and knowing, seem to import, that there we shall both see him more plainly with our bodily eyes, and also know him more perfectly in our understanding, then here we do or can do. For here we see him but by pictures and images: I mean not by dead pictures & images, made by men, but by the living pictures and images, of ourselves and of other God's children, representing him in holiness and righteousness, and made only, (as before we heard) by God himself: as also we see him by outward signs and elements, with the actions belonging unto them, (that is, the sacraments) ordained by himself. And here we know him by his word, even by hearing such things of him, as therein he hath revealed: but then we shall see him in his own person, and in that glory where unto now he is advanced. joh. 17. 24. Father I will, that they which thou hast given me, be with me, even where I am, that they may behold my glory: viz. the glory of his mercy, grace and goodness (more than ever before they had done) as well as the glory of his person and justice. The wicked and reprobate shall behold the glory of his person, and hear and feel the glory of his justice (that is, his glorious justice) not to their comfort, but to their woe: and no otherwise, then as malefactors behold the faces of the judges and all their solemnity wherein they sit at our assizes, & hear there sentences: and finally so shall they see and hear these things, that they shall wish (as we have heard) the hills and mountains to fall upon them, to hide them from his presence. But the children of God shall behold him as their Saviour, to their unspeakable joy and comfort. Yea, how great their joy and comfort shall be by this sight, appeareth by that delight, that men take in the sight of mortal Princes; by that desire and joy that many had to see Christ in his baseness: (the wise men. Mat. 2. the shepherds and Simeon, Luc. 2. Zacheus, Luk. 19 and the Grecians, joh. 12.) as also by that before spoken in Chap. 26. of Peter, james and john, being so ravished with the sight of the glorious transfiguration of Christ in the mountain, that forgetting themselves to have been then clothed with their natural, mortal, and vile bodies, they could have been contented, and did indeed desire to have dwelled there for ever. If all these took such delight in these sights, how comfortable, how sweet, how pleasant, how joyful shall this sight of Christ jesus be, thus to see him, not as sometime he was in his baseness, but as now he is in his glory? In respect of this sight, all the sight that we have here, is not so much as the sight of the blindman, when Christ had begun so to open his eyes, that he said be did see men walk like trees. Mark. 8. 24. Our sight here touching this object thereof, is no better than the sight of Isaak, jacob, and Eli, when they were old, and when their eyes were so dim, that they took (as we say) hob for nob, one for another: yea, that they could not discern any man, but either by his speech, or by ask who he was. What shall I say more? Touching this sight, let us remember what the Queen of Sheba said of the report she had heard of salomon's wisdom in her own Country, and of that which she found by her own experience. For when she had seen all salomon's wisdom, and the house that be had built, and the meat of his table, and the sitting of his servants, and the order of his Ministers, and their apparel, and his drinking vessels, and his offerings that he offered in the house of the Lord, she was greatly astonished, and said unto the King. It was a true word that I heard in my own Land of thy sayings, and of thy wisdom. Howbeit, I believed not this report, till I came and had seen it with mine eyes. But lo the one half was not told me, etc. 1. King. 10 45. 6. 7. In like sort it may be said of this sight, and of all the rest of our future state a●d condition, which we shall enjoy, when we shall at his appearing be made like unto him, and see him as he is. For flesh and blood doth not believe, neither can believe, that that is said in the written word of these things, yea, he that hath the most faith doth hardly believe all that is written: at least, though he believe at sometimes, yet at other times this faith is much exercised with doubts, especially for applying these things to himself; yet all is most true that we hear in this land of our pilgrimage of these things: of our likeness unto Christ, and of our seeing him as he is: but lo, the one half of them is not told us, neither in the Scriptures (because indeed we are not capable thereof) neither much less by our ministers, not only because of the negligence of many: but also because of want of understanding in the most; yea, even in the best concerning these things. For if Paul concerning these things, as well as concerning other mysteries, could say of himself, as well as of other, we know in part, and see through a glass darkly; And again, Now I know in part: how much more (alas) may we poor 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 us in all our troubles. In the mids of our afflictions, let us so consider of these things, that as Peter speaketh of those to whom he did write, so we may feel our hearts to leap for joy within us (so the word doth signify) and to rejoice with joy unspeakable and glorious. 1. Pet. 1. 6. & 8. When the virgin newly conceived with Christ, visited her cousin Elizabeth the wife of Zachariah, (about 6 months gone with john Baptist) it is said that the babe (viz. john Baptist) did leap, or spring in the womb of Elizabeth at the salutation of the virgin, Luk. 1. 41. and 44. As that babe by the secret work of God's spirit, did so leap and spring at the salutation of the virgin so newly conceived with Christ, afterward, to be borne in the form of â servant, yet a redeemer of the elect: so and much more let our hearts leap and skip (as it were) in us, so often as we hear of this last warning of Christ in glory, for perfecting of the whole work of man's redemptions, and of this our seeing him as he is. Yea, let us the more rejoice, because this sight is not for a day, or for a year, or sor many years, but for ever and ever. As this world passeth away, so also doth every lust thereof; even the lust of the eyes, as well as the lust of any other member: 1. joh. 2. 17. yea, much sooner. But this sight now spoken of, is an everlasting sight. Lest us therefore account of all worldly sights in respect of this, but as of toys and babbles: more fit for children then for men: yea, for fools, then for them that are wise, and of any understanding. Thus much of the confirmation of our former future likeness unto Christ, by this our seeing him as he is. CHAP. XXXVI. Of every man's purging himself, in whom there is the former hope. THe words remaining are these, Every one that hath this hope in him, purgeth himself as he is pure. This (as I said) is an effect of our knowledge of our future likeness unto Christ, (viz. that every one that so certainly hopeth for those things, purgeth himself) illustrated by the pattern, according to which, every one that hath the said hope, doth purge himself. Tonching this effect, let this be the first observation, that the Apostle changeth the former word of knowing, into an other; viz. into hope: what teacheth he thereby? that the former knowledge is but an uncertain hope? Not so: but that this hope is a certain knowledge: and that therefore it far differeth from the hope of worldly men of their worldly commodities: as of the merchant, of the return of his stock with gain: of the husbandman, of the recovery of his seed with increase, etc. For all such hope, is but uncertain, depending upon many uncertainties. The merchant's goods come often hard to the havens mouth most safely: and yet even there, ship and all are cast away. The husbandman hath often goodly corn in the blade, and yet by hail, or by cattle, or by some other means, it is smitten, and clean destroyed before it come to ear-ring: oftentimes it eareth well, and yet at the time of blowing, it is blasted, that it never setteth well: oftentimes it setteth well at the first, and yet afterward it is smitten with mildew, and so pinked, that it is little worth. Many times also, it setteth well at the first; thriveth well afterward, continueth well till the very harvest; and yet then, either by fire from heaven, or by fire through the malice of men (as Absalon fired I●abs corn: 2. Sam. 14. 30.) or by some other means, it is altogether spoiled. The like may be said of the hope of other things of this life. All is uncertain, and nothing but uncertain. As Solomon saith, Vanity of vanities: vanity of vanities: and all is vanity: Eccles. 1. 2. so may I say, ●ncertainty of uncertainties: uncertainty of uncertainties: and all is uncertainty. But this hope of the children of God, is joined with certain knowledge: and is the expectation of those things, which we know most certainly: and for which we have Gods promise confirmed with an oath, and many other assurances. But of this, we have spoken so largely before in Chap. 14 that we shall not need to speak any more in this place. Let the Papists therefore go with their uncertainty, and let their life still be miserable, by uncertainty altogether disquieted and full of fears: but let us hold our certainty, and labour daily more and more to increase the same, by purging every man himself, as it now followeth to be further considered. Thus much for our first observation upon these words. The second is the universality of this sentence: Every one (saith the Apostle) that hath this hope in him, purgeth himself. He speaketh generally: He exempteth and excepteth none: neither young nor old: neither poor, nor rich: neither unlearned, nor learned: neither base, nor noble: neither woman, nor man: neither him that is in adversity, nor him that is in most prosperity: neither subject, nor King. Whosoever he be that hath this hope, purgeth himself: whosoever he be that hath not this hope, doth not purge himself, neither can purge himself. The grace of God, that bringeth salvation unto all men (saith the Apostle) hath appeared, and teacheth us to deny all ungodliness, and worldly lusts, etc. and so to look for the blessed hope, etc. Tit. 2. 11. 12. 13. Mark here, first he saith, that the Gospel described to be the grace of God (because it cometh from the free grace and favour of God; teacheth the free grace and favour of God; and is the means, whereby we both know the free grace and favour of God, and are also partaker thereof, or be brought thereinto) doth bring salvation to all men (that is, to all sorts of men; young and old, masters and servants, etc. mentioned in the former part of the Chapter) and that then he saith, the said Gospel or free grace of God doth teach us to deny all ungodliness and worldly lusts, etc. and so to look for the blessed hope, etc. who then are to deny all ungodliness and worldly lusts, and to look for the blessed hope? Even all sorts of men; because the Gospel bringeth salvation unto all men, and teacheth as many to deny all ungodliness and worldly lusts, etc. and to look for the blessed hope, etc. as it bringeth salvation unto. And indeed, so to deny all ungodliness and worldly lusts, etc. is a part and the first degree of salvation: without which it is not possible, to have the other degrees of salvation. A man may be master in the arts in the University, that was never bachelor in the arts: yea, a man may be bachelor in divinity, that never had any of the former degrees: but no man can have salvation in the world to come, that is not commenced, and hath not taken the first degree of salvation in this world, for the denying of all ungodliness and worldly lusts, etc. yea, no man can look for that blessed hope, which hath not first denied all ungodliness. No no, what is that to deny all godliness, and worldly lusts, etc. but to purge himself, as here the Apostle speaketh? And what is that, to look for the blessed hope, etc. but to have that hope in him, whereof the Apostle here also speaketh? I conclude therefore from the former place, the same which here the Apostle setteth down, viz. that as all must deny all ungodliness and worldly lust that look for salvation by the grace of God, so all must look for salvation, and for that blessed hope there spoken of, that do deny all ungodliness, and worldly lusts: and conversively, that all that do look for that blessed hope, must also deny all ungodliness, and worldly lusts: that is, that every one that hath this hope in him, (as this Apostle speaketh) must purge himself. This is the second observation. The third is, that he speaketh of that hope that is in a man. He saith not, Every one that maketh profession of this hope, or that hath this hope in his mouth or in his tongue: but he saith, Every one that hath this hope in him, that is, within him in his heart. Many that make profession of this hope, and that say, they hope and look to be saved, and to be made like unto Christ at his appearing, as well as the best, do notwithstanding live in their sins, and not purge themselves: yea, many do declare God's ordinance to other, and do talk of the covenant of God. which yet hate to be reform, and cast his words behind them, whereby they should be reform and purged: Psal. 50 16. 17. The Apostle speaketh not of such, but of them that indeed have this hope in them: which is a virtue of the inner man, as well as the other two, faith and love, wherewith it is joined: 1 Cor. 13. 13. Fourthly, let us observe the word purgeth, and that in a double respect: first as touching the signification thereof: secondly, as touching the tense whereof it is: viz. of the present tense. Touching the first, this word is derived of a word, that most properly signifieth chaste; as the Apostle would have the younger women to be chaste: Tit. 2. 5. Notwithstanding by the figure synecdoche (that putteth the special for the general) this word is used for all virtues: and in this very place, here is not only the verb, but also the primitive whereof it is derived, in the words following, as he is pure: which being spoken of Christ, noteth all the virtues that were in him: even his perfect holiness and righteousness, without any sin at all. This verb in the general signification thereof, is borrowed (as now it is used) from the manner of the law for purifying themselves according to the ceremonies of the law: either after they had any ways defiled themselves: or before they were to come to the passover, or to be employed in any other holy work. So it is used: john. 11. 55. Acts 21. 24. and 24. 18. The law being abrogated, when the Apostle wrote this, it cannot be taken for any ceremonial purging, but for a moral purging from sin. So also it is taken: james 48. Cleanse your hands ye sinners, and purge your hearts ye wavering minded men. So also 1. Pet. 1. 22. Seeing your souls are purified in obeying the truth. This word therefore in this signification of it, noteth all sin to be a filthy thing: and not only adultery, fornication, and other such bodily uncleanness, (which every man accounteth filthy) to be filthy: but every other sin also. The wicked do account of some sins as special ornaments. Pride is unto them as a cbaine: and cruelty as a garment: Psal. 73. 6. So we see, that many in these days, think themselves the trimmer, and the gaier, for going in strange apparel, fet from other countries, and contrary to their sex (the man wearing woman's apparel, especially the woman wearing man's apparel) and contrary to their kind men and women conforming themselves rather to beasts then to any sobriety: and the men wearing long hair, even long locks behind, contrary to nature; and not only like to women, but also like to some unreasonable creatures: and women wearing such kinds of periwigs, that if a man should come out of the land of the living, where he had not seen any such thing, he would hardly know what kind of creatures they be, but would take them to be some strange monsters, only bred in this country. These things have been proved before to be condemned in the word, and to be grievous sins: yet in these things, divers take a great pride, esteeming of them as of goodly ornaments: yea, so far are some gone in impiety, that they think it a great ornament ●o swear great and fearful oaths: and that they do not account of him for a gentleman, but rather for a clown and a fool, that cannot and doth not ordinarily in his common speech, most wickedly and profanely rap out all manner of oaths. The like do some account of that foul, and more than beastly sin of drunkenness. But howsoever these and other the like sins be accounted as ornaments, yet the holy Ghost doth account them as foul things: and doth often call all sin by the name of filthiness: 2. Cor. 7. 1. james 1. 21. or of uncleanness: Rom 1. 24. and 6. 19 2. pet 2. 10. And it is not to be neglected, that in every one of these places, there is in the original a several word: though they be all interpreted, either filthiness or uncleanness. For 2. Cor. 7. 1. is one word, jannes 1. 21. another: the primitive whereof signifieth most properly such filthiness as is gathered in the top of the fingers, betwixt the nails 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 us? Truly this, that such is the foulness, and filthiness of all sin, that no one word is sufficient to express or set forth the same. Let men therefore please themselves as much as they will in it; it is but a foul and filthy thing: yea, so foul, filthy, and loathsome, that they that having been delivered from it, do return again unto it, are compared to the dog that returneth to his vemit: and to the sow, that being washed, doth also return to her mire again, wherein before she had wallowed: 2. Pet. 2. 22. Can any thing be more loathsome than such mire, and then the vomit of a dog? Let no man blame me for writing so homely. I use the words and phrase of the Apostle: yea, it is the eloquence of most wise King Salemon, Pro. 26. 11. and in both places of the holy ghost himself, to make all sin the more odious unto all men. But (alas) is it not a strange thing that many base persons should be so squaimish, nice and dainty, that they should condemns that for rudeness, and think much to hear it spoken, which that great and mighty King Salomen, and God himself have used for eloquence? Is it not much more strange, that men (even of the greatest sort) should daily defile themselves with that, and tumble and wallow in it over head and cares, soul 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 reprove those that set forth such filthiness by the words of King Salomen, of the Apostle, and of the holy ghost? Thus much touching the first respect of my observation of this word; viz. concerning the signification thereof. Touching the tense, the Apostle speaketh not in the time past, or in the time to come, saying either he hath purged himself, or he will purge himself: but in the time present, saying, purgeth, or doth purge. This teacheth that this is, and must be a continual work: because sin, whereof this purging is, doth always remain, touching the blot, stame, and blemish thereof. Though they that once be regenerated to be the children of God, be justified and discharged from the guilt of all their sins: as also freed from the bondage of them, yet touching the stain of sin, that doth and shall always remain, as along as we be clothed with corruption. For who can say, I have made my heart clean? I am clean from my sin? Pro. 20. 9 There is no man that sinneth not: 1. Kings 8. 46. In many things we sin all: james 3. 2. And who needeth not daily to pray for forgiveness of trespasses? What man also lineth, and shall not see death? There are certain times of the year, fit for purging of the body for bodily health, than 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 days fit to purge, either with pills, or with potions, or by vomits, or by clysters, or by letting of blood. But for this spiritual purging of ourselves from sin, all times are like: all days ahke: none better than other: except only, when there is fit opportunity in respect of fit means, as also in respect of some judgement and calamity, either general or special, whereby the Lord calleth us to search and try our ways, and to turn unto him: Lam. 3. 40. joel 2. 12. that is, to purge ourselves of such things as wherewith we have before defiled ourselves: and provoked the Lords wrath against us. This observation, in one word plainly condemneth the superstition of the Papists, that are very precise in purging themselves in the time of Lent, and in abstaining then from such things, as they foolishly think will defile themselves; yea, from the state of marriage, which God himself hath pronounced honourable, without any exceotion of time to the contrary: as also at some other times of the year, which they as unwisely imagine to be more holy than other: whereas at other times, they are altogether secure, careless, and licentious: in hope at the return of the foresaid holy time and times, to purge and cleanse themselves once for all. Thus much touching the fourth observation, of the word purgeth, in respect both of the signification, and also of the present tense thereof. Fiftly, let us observe the next word, himself. This teacheth, that he that hath this hope in him, is not only curious in purging other, and in teaching and admonishing other how they should be purged: but that especially he laboureth upon himself, and with himself, for the purging of himself. So Paul exhorteth the Colossians, to teach and admonish their own selves: Coloss. 3. 16. and Jude them to whom he did write, to edisie themselves in their most holy faith: and to keep themselves in the love of God: Jude 21. So Paul saith to Timoth●e, Study to show thyself approved unto God: 2. Tim. 2. 15. He would not have him to study only for the good of other, but also, and in the first place for his own good: that so he might be the fit and more able to do good unto other. This is a necessary point; because many are very curious about other, that do altogether neglect themselves. They reprooae other: they censure other: they teach other, etc. but touching themselves they are altogether careless: by which means they do the lesse good unto other. For who will not be ready to say unto such, Physician, heal thyself: Luk 423. and, Thou which teachest another, teachest thou not thyself? etc. Rom. 2. 21. Truly there is nothing that in all ages hath more hindered, and now doth more hinder, the public ministry of the word, and the private profession and exhortations (etc.) of others, than the practice that hath been and is contrary to such public teaching, and to such private profession and exhortations. But what doth the Apostle mean by this kind of speech, Every one that hath this hope in him purgeth himself? doth he teach free-will: and that every one that hopeth at the appearing of Christ to be like unto Christ, hath power to purge himself? Nothing less. The Rhemists indeed, and other Papists, upon this place gather, and infer that doctrine. But they gather that which is not sown: and they infer conclusions without premises: The holy Ghost teacheth no such thing, either here, or any where else: yea, he teacheth the clean contrary. For we have plentifully heard before, that our whole regeneration is the work of God. To purge ourselves, is an effect of our regeneration: therefore to purge ourselves, is likewise the work of God. To purge ourselves and to sanctify ourselves is all one: but sanctification is the work of God only, (as before also hath been showed) and as appeareth, by the prayer of Christ generally for the Church: john 17. 17. and of the Apostle particularly for the Thessalonians: 1. Thessalonians 5. 23. Our Saviour also expressly ascribeth this word of purging to his Father, saying, Every plant that bringeth forth fruit, he (that is, God the Father) purgeth, that it may bring forth more fruit: john 15. 2. Where it is to be observed, that he speaketh not of purging men at the first, which are not engrafted into Christ, that they may bring forth the first fruits of righteousness: but that he speaketh of them that already are engraffed into Christ, and saith, that his Father purgeth them, that they may bring forth more fruit. In the same place also he saith, that without himself (as he was the mediator God and man) even such (so engraffed into him) can do nothing; without me (saith he) ye can do nothing: verse 5. If such as the disciples of Christ were, so long engraffed into him, so long instructed by him, and so well acquainted with all his doctrine, miracles, and whole conversation, could do nothing without Christ, how much less can any other do any thing? But what then is the meaning of the Apostle? Even this: first (as I said before) that every one that hath that hope (already spoken of) doth most of all busy himself in this work of purging, about himself: and not altogether employ his time about other. It is true in deed, that every one that hath that hope, doth regard also other (under his government especially) and according to his place doth labour the purging of other, that are so committed to his charge. And certainly he that doth not so regard other, hath never been purged himself: For indeed so to do, is in some sort to purge himself: because every governor being in some sort the head of those to whom he is govenor: they also that are under his government, cannot but in like sort be his members: at least members of that body, whereof he is the head. Every governor of a family, being (as he is the governor) the head also of the family, all the rest of the same family, are (as it were) his members. Especially as the husband is called the head of the wife: 1. Cor. 11. 3. so the wife is said to be bone of his bones, and flesh of his flesh: Genes. 2. 23. The children likewise are branches, (and so in like manner members) of the parents, as being taken out of their loins. So in like manner, the King, or any other having kingly and supreme and sovereign authority, is in that respect the head of his people; and his people are in the same respect his members. Therefore if such do not labour to purge those that do so belong unto them (even as job is said to have sanctified his children: job 1. 5. and as Abraham is commended by God himself, that he would command his sons and his household after him, to keep the way of the Lord, etc. Genes 18. 19) if (I say) such as are in any authority over other do not labour so to purge them that are under their government, they may in some sort be said, not to purge themselves. Notwithstanding all such do first of all, and must first of all look to themselves, even to their own persons: because otherwise their care for other, shall either be altogether in vain, or else it shall be with little success. Secondly, for further answer touching the meaning of these words, the Apostle here speaketh of those, that already had this hope in them: and which were therefore already sanctified, and in whom Christ did dwell by faith. In this respect therefore, he might the better say, that every one that had that hope in him, did purge himself, as Christ himself is pure: because such an one being united to Christ, & Christ being made one with him, and he with Christ, whatsoever Christ doth in him, the same by the communion betwixt Christ and him, is attributed as well to him, as to Christ. As by the communion betwixt the two natures in Christ (the divine, and the human) that is often attributed to the one that belongeth to the other: and that is said of the whole person that is proper to one nature: viz. that to the divine nature, which belongeth to the human: Acts 20. 28. 1. Cor. 2. 8. 1. john 1 1. and that to the human which is proper to the divine: john 3. 13. and that of whole Christ which is proper either to the humanity only: Mark 13. 32. Luk. 2 52. and 24. 39 john 6 38. and 8. 50. and 14. 10. or to the divinity only: john 8. 58. and 17. 5. Coloss 1. 15 as (I say) it is thus in Christ by the communion betwixt his two natures, so by that communion that is betwixt Christ and every such child of God as before I have spoken of, that is sometime attributed to the child of God himself, that is proper only to Christ, and which is the only work of Christ: and that which belongeth to the children of God, is spoken of Christ, and attributed unto Christ, etc. As Christ himself is said to suffer persecution when the children of God are persecuted: Acts 94. Coloss. 1. 24. because they are his members, although Christ in his own person being now in heaven suffereth nothing but is out of all danger of persecution: Rom. 69. so every child of God, that hath that hope in him before spoken of, is said to purge himself, although this work of purging, or cleansing, or sanctifying be only the work of Christ himself. As the Apostle speaking of himself as he was regenerated; and of sin remaining in him, saith, that it was no more he that did evil (viz. as he was a regenerate man, according to that of the Apostle john, He that is borne of God, sinneth not) but that it was sin that dwelled in him: Rom. 9 17. and 20. so he speaking of his labouring for the purging of other (which was also one particular point of the purging himself) he saith, that he laboured more abundantly than they all: but presently he addeth this correction, yet not I (saith he) but the grace of God which is with me. 1. Cor. 15. 10. In like manner, though the Apostle here speaking of the children of God by regeneration saith, that every one of them purgeth himself: yet if he should speak of such, as they are still in part natural men, and unregenerate (or at least unsanctified) he would say, that such do not purge themselves, but that it is Christ which dwelleth in them that doth purge them, or the grace of God that is with them. Thirdly, for further answer of the former question, and for a moreful opening of the Apostles meaning of these words, as job is said to have sanctified his children (as before we heard) because he exhorted them to sanctification, prayed and offered other sacrifices according to those times for their sanctification, and used all other means that they might be sanctified; so the Apostle saith here, that every one that hath this hope in him purgeth himself, because every one that hath this hope, will and doth use all means for the purging of himself. What are these means? Surely, hearing of the word read & preached, with reading and meditation thereof privately: job. 17. 17. 1. Thess. 5. 19 20. 1. Pet. 1. 23. and 2. 1. 2. john 5. 39 Listening to private exhortations: Prou 10. 8. and 11. 32. and 15. 31. 32. Hebr. 3. 12. etc. and 10. 25. Praying in the holy Ghost: Jude 20. 1. Thess. 5. 23. craving also the prayers of other in that behalf: 1. Thessa 5. 25. Hebrews 13. 18. using the company of the godly, by whose words and example they may be the more provoked (as hath been before often showed) to more godliness: Proverb. 13. 20. avoiding also all evil company, and all other means of the contrary, namely of defiling themselves: Prou. 1. 10. etc. and 4. 14. and 22. 24. 25. Canti●. 1. 8. 1. Cor. 5. 6. and 11. and Chap 15. 30. so likewise the turning away their eyes that they behold not vanity: Psal. 119. 37. Yea, making a covenant with their eyes not to behold any object of uncleanness: job 31. 1. because by this means, many have been overtaken and defiled with divers sins: As Ahaz with idolatry, by seeing the altar of Damascus: 2. Kings 16. 10. Achan with covetousness, and taking of the excommunicate things of jericho, By seeing among the spoil, a goodly Babylonish garment, and two hundred shekels of silver, and a wedge of gold, etc. Josh. 7. 21. David with adultery by seeing a woman washing herself: 2. Sam. 11. 2. and divers other with other sins. And lastly taking heed to all their ways, that they do not offend with their tongue: Psal. 39 1. Because (I say) every one that hath that hope in him will and doth use all those foresaid means of sanctification, and shun and avoid all means of pollution and of being defiled, therefore also doth the Apostle say in this place, that every such one doth purge himself. Now that every one that hath this hope, doth thus purge himself, it is evident, because hope can not be separated from faith. Where there is hope, there also is faith, where by the heart is purified: Acts 15. 9 as by which Christ himself dwelleth in our hearts (as we have heard) who hath his fan in his hand, to pu●ge his floor: Mat. 3. 12. and to make clean his wheat not only from chaff without it, (that is, to separate the elect from the reprobate that may defile them) but also from all dross within it, and from all corruption cleaving unto it: that is, from all filthiness of the flesh and of the spirit: 2. Cor. 7. 1. Christ also being the head, and they that have the former hope being the members, as the natural head communicateth virtue to every natural member, so it cannot be, but that Christ will communicate his virtue of purging to every member of his mystical body. The like is to be said of him as he is the root, and they that have the foresaid hope are boughs and branches coming out of the said root. For if the root be holy, the branches also are holy: Rom. 11. 16. This purging must not be only of one part, neither of the body only, nor of the soul only; nor of one power of the soul, nor of one member of the body: but of both and of all; of soul and body: and of every power of the one, and of every member of the other. All is comprehended in the word himself. Hither belong the places before alleged: 2. Cor. 7. 1. 1. Thess. 4. 23. Heb. 10. 22. james 4. 8. and many other. Neither must this purging be of some things only, but of every evil. 2. Cor. 7. 1. Tit. 2. 12. james. 1. 21. 1. Pet. 2. 1. The like may be said of conforming ourselves to every good work, and to all that God requireth of every one, either as he is a Christian, or is of any special calling. God will not have some sins only purged, but all. God will not have some good duties performed, but all. These things are common, and have been partly handled before. Therefore I do but name them. This also (as hath been noted before) must be a daily work, 1. Because there is always some sin remaining of the old store, which needeth daily purging. 2. Because as the nails of our hands, though never so well cleansed one day, do yet gather such new filth, that they have need of new cleansing the next day: so it is with us; we daily so gather corruption, that we have need daily to purge ourselves. Our whole hands and face also need daily washing: yea, the more they are used in any business, the oftener they need to be washed. So is it with our linen for often washing: and with our woollen apparel for often brushing, according to our often wearing of one or of the other. Our houses likewise must be the oftener swept, not in the week only, but also every day, the more, that they are used. The like is to be said of any vessel that we occupy, touching scouring and other cleansing thereof. As it is with these things, so is it with us, touching the cleansing and purging of our whole man from spiritual uncleanness. As also our bodies (for the better preservation of our bodily health) need the oftener to be purged, the corrupter the air is where we do live: likewise our souls and whole man, (for the better preserving of spiritual health) are the oftener to be purged, because generally the air of this neither world where we do live, is very corrupt and infectious, sithence the first fall of mankind, whereby not only the breath (as it were) of all men is putrefied and made infectious, but also all other creatures likewise, are in some sort defiled, and made the more dangerous and pernicious unto us. The more likewise that men live with sick persons, sick especially of some infectious and contagious disease, the more needful it is for them, not only to take daily preservatives, but also some daily purge (mithridate or such like) to expel whatsoever noisome breath they have received from them with whom they do live. The like is necessary (in this work of purging) for all men, according to the company with who they have to deal: namely, that the more they converse with the wicked, the more careful they be, not only to carry about them continually the better preservatives against all spiritual infections (viz. the more knowledge of the word, which as a precious savour they may often smell unto: and the more watchful eye over all their behaviour, and always be the more in all private meditation and in private prayer, etc.) but also to take daily some spiritual purge, by examining their daily conversation by the word, by praying both forgiveness and also reformation of whatsoever where with they have been overtaken contrary to the word, that so they may the better expel whatsoever spiritual infection they have any ways taken. This world generally is like a flax-dressers shop, or some other such house, where it cannot be but any man shall receive some soil. In this respect therefore the children of God need daily the more carefully to brush (as it were) the garments of their Christian profession, the more that they are conversant in the world, and deal with worldly affairs. Though I spoke briefly before of this point, in my fourth observation upon this verse, viz. upon the word purgeth especially upon the present tense thereof: yet considering the great necessity of this matter, in this secure and careless age, I thought it not amiss to take occasion to add thus much, for the better application of it. But let the Christian reader with patience give me lcave to return a little more back. To that therefore, that every one that hath this hope in him purgeth himself. that only doth not belong that before we heard out of Paul to Titus, chap. 2. 11. 12. 13. but also divers other scriptures. The Apostle having commended the goodness of God (2. Cor. 6.) in promising to dwell with men, and to be their God, and their father, and to make them his people, and his sons and daughters, he beginneth the seventh Chapter, with an exhortation to this purging of ourselves, saying, Seeing than we have these promises, dearly beloved, let us cleanse ourselves from all filthnesse of the flesh, and of the spirit, and finish our salvation in the fear of God. So he teacheth all that hope for the performance of the former promises, with the appurtenances of them, to purge themselves in that manner, even from all filthiness of the flesh, and of the spirit, etc. To the Philippians also he joineth these two together, viz. to have our conversation in heaven, (that is, to purge ourselves as here the Apostle speaketh, from all earthly corruption, and to live after an heavenly manner) and from heaven to look likewise for the Saviour, even our Lord jesus Christ: Philip. 3. 20. 21. So he teacheth us, that whosoever do look for the Lord jesus Christ from heaven, to change their vile body, and to make it like to his glorious body (according to that which our Apostle hath before written) do also behave themselves here in earth, after the foresaid heavenly manner. To the Colossians likewise, having said when Christ which is our life shall appear, then shall we also appear with him in glory (here is the hope in this pla●● mentioned) presently he inferreth an exhortation, of mortifying therefore our earthly members, etc. that is, of purging ourselves. Must not all therefore, that have that hope in them, so purge themselves, and mortify their earthly members? The Apostle Peter also upon the like premises maketh the like conclusion, Wherefore beloved (saith he) seeing that ye look● for such things, be diligent that ye may be found of him in peace, without spot and blameless: 2. Pet. 3. 14. What is that, to look for such things, but to have this hope that here the Apostle speaketh of? what is this to be found in peace without spot and blameless, but to purge ourselves in that sort, that here the Apostle commendeth? yea, the same Apostle, in the same place, and in the verses immediately before had joined holy conversation and godliness with looking for and hasting unto the coming of that day of God, etc. jude. like wise joineth these 4 together. 1. to edify ourselves in our most holy faith. 2. to pray in the holy Ghost. 3. to keep ourselves in the love of God. 4. to look for the mercy of our Lord jesus Christ to eternal life. jud. 20. and 21. The first 3 pertain to the purging of ourselves: the last is a plain description of this hope. Finally for conclusion of all, let us remember that the Apostle Paul having plentifully proved the doctrine of the resurrection, & no less eloquently laid forth the manner thereof, and the future similitude & likeness of our bodies to the body of Christ, doth from the expectation thereof shut up all with this gra●e exhortation, tending to this purging of ourselves, Therefore my beloved brethren, be steadfast and unmovable, abounding always in the work of the Lord: knowing that your labour is not in vain in the Lord. 1. Cor. 15. 58. Here the first word, therefore, secretly insinuateth, and the last sentence added for confirmation plainly expresseth this hope, that hither to we have spoken of: and the exhortation itself betwixt both inserted, doth as evidently intimate this purging of ourselves (in regard of that hope) which here also the Apostle commendeth. I shall not need to enlarge this point any further. Only let us consider thereof by this familiar similitude, that every one prepareth himself, and house and all, according to the person whom he looketh for. What servant that is in continual expectation of his masters return home, but will prepare himself and all things belonging unto him accordingly? what mean man looketh for the coming of a Noble man: especialle, what subject looketh for the coming of his Prince, but that he will prepare himself for apparel and for all other things beseeming the entertainment of such a person? Shall we then look for the appearing of our Lord jesus Christ, and at his appearing to be made like unto him, and so to see him in all his glory and majesty, and shall we not purge ourselves and cast away all filthiness of the flesh, & of the spirit, and put on the robes of he lines and righteousness, that so we may be the fit to entertain him, and to be entertained of him into his glory? Let no man deceive us with vain words, neither let us deceive ourselves. It is not possible for us to have this hope, and to look for these things, but that we will thus purge ourselves. If we do not thus purge ourselves, then certainly we have not this hope: neither do we look to be made like unto Christ jesus at his appearing, and to see him as he is. Would we be like unto him in glory, and will we not be like unto him in holiness? Would we see him as he is now in heaven with our bodily eyes, and will we not see him as he offereth himself to be seen in earth, in his word and sacraments, with the eyes of our mind, and by faith? Let us remember and let us not forget what the Apostle saith follow peace and holiness, without which no man shall see the Lord: Heb. 12. 14. Yea▪ let us consider what our Saviour saith, Blessed are the pure in heart for they shall see God: Mat. 5. 8. For do not these sentences plainly show, that without the former holiness and purity of heart, none shall see the Lord? But sith many things before spoken may be referred to this argument, I will therefore insist no longer thereupon. If we do thus purge ourselves as here the Apostle speaketh, then let us assure ourselves, that our hope of being made like unto him, and seeing him as he is; shall not by any thing whatsoever be frustrated. Earthly Princes may shake us out of their Courts, as Mordecai might not enter within King Ahashueros● his gates, because he was clothed with sackcloth: Ester 4 2. but jehovah the Lord of Lords, and King of heaven and earth, will receive us into his everlasting palace of heaven, there to behold all his glory and riches. Heaven and earth shall rather perish, than God's word in this behalf shall fall to the ground. But if we do not so purge ourselves, our hope●s altogether a vain hope, and shall deceive us in the end. The devils themselves shall as soon be made like to Christ, and see him as he is, as that man or woman, that is not here purged. But in what measure must every one that hath this hope in him purge himself? First, according to his measure of the said hope. For this purging being an effect of that hope, it cannot be, but that the more the hope is, the more he that hath that hope will purge himself. Secondly, according to the means before mentioned of purging himself: viz. according to his hearing, reading of the word, meditation, company of the godly, prayers etc. For all these means being the ordinances of God for a man to purge himself, it cannot be but that the more any man doth in truth use the said means, the more blessing God will give unto them for effecting this purging. Thirdly, according to other means that God himself doth use towards them that have the said hope for the purging of them, viz. according to the mercies which he bestoweth upon them, and according to the chastisements wherewith he doth exercise them. For these doth the Lord use (as before hath been mentioned) to kill the weeds of sin in men, and to make them the more plentiful in the fruits of righteousness. What is this but to purge them as here the Apostle speaketh, and as our Saviour himself speaketh in the very same case? joh. 15. 2. God's mercies are (as it were) the marling and manuring, or (to speak more plainly) as the mucking and dunging of our barren hearts: and God's chastisements and corrections, are as it were the ploughing of them, after they are so marled, manured, mucked and dunged: or as the harrowing of them to break their hard clods: and both are to make them the more fruitful in all goodness. As men therefore do look that their grounds should be the more freed from weeds, and bring forth the better crops of good corn, the more they dung, plough, and harrow them; so the more that God doth multiply his mercies upon his children, and exercise them with his corrections, the more he looketh they should be purged of sin, and bring forth the fruits of righteousness. Under this 〈◊〉 comprehend the purging of ourselves, according to any dignity whereunto God hath advanced us. As we do more wash our face then the inferior parts of our body, so the more eminent that any is in Church or common wealth, the more he ought to be purged from all vice, and the more also to shine in all virtue. Moreover, ●uery child of God is to purge himself, and to be so much the more holy, by how much the more impure, filthy & unholy he seethe other to be. Therefore the holy ghost by the examples of such as have been idolaters, fornicators, tempters of God, murmurers, profane persons, and otherwise wicked, doth provoke the children of God, the more to take heed of such sins: and the more to abound in the contrary virtues: 1 Cor. 10. 6. 7 etc. Heb. 12. 16 17. Jude 3. and 4. and 20. This is necessary, first in respect of God, that the more he is dishonoured by other, the more glory he may have by his children. Secondly, in respect of such wicked men themselves, for their better conversion: Mat. 5. 16. 1 Pet. 2 12. The like is to be said of purging ourselves according to the care that we see of other for purging themselves. The more we see other to purge themselves, the more also must we purge ourselves. Therefore doth God let us see and hear of good examples, that we should imitate them: Heb. 13. 8. james 5. 16. 17. 3. john 11. 1. Cor. 11. 1. 2. Cor. 8. 1. etc. Philip. 3 17. Last of all, the more unclean and polluted that we ourselves have been, the more we have given our members as servants unto uncleanness and to iniquity, before we had this hope in us. the more the Lord doth require that we should give our members servants unto righteousness, when we come to have this hope in us. This the Apostle Paul expressly commandeth in the very words before set down: Rom. 6 19 And this is plain by the doctrine of our Saviour himself. For from the particular experience of the abundant love of the woman towards him, that had found abundant mercy in the forgiveness of her abundant sins: from (I say) his particular experience of her abundant love, for his abundant mercy in forgiving her abundant sins, testified by abundant fruits thereof: viz. first by her bringing a box of precious ointment: Secondly, by her washing Christ's feet with her tears: Thirdly, by her wiping them with the hair of her head: Fourthly, by her kissing of them▪ Fiftly, by her anointing them with the foresaid ointment (that so they might not be clean with her washing, but also sweet with her ointment) by all these things our Saviour pronounceth, that many sins were forgiven her: and from all these things in her particular example, he insinuateth this general doctrine, that to whom much is forgiven, he loveth much: as contrarily, to whom a little is forgiven, he loveth a little. Luk. 7. 47. This we have seen by the example of Peter before. The more he had fallen and defiled himself by denying and forswearing of Christ, the more Christ afterward chargeth him to love him, and to declare his love by feeding his sheep the more diligently. joh. 21. 15. yea, before this charge, the more we have heard Peter to have testified his love towards Christ himself, by casting himself into the sea, as soon as ever he heard Christ to be on the shore, and by swimming unto Christ when the rest of the disciples (even john himself not excepted, who was the disciple whom Christ had specially loved) made no more haste, then to come by ship unto him. The more that Paul before his calling had blasphemed and persecuted Christ, the more being called he purged himself, and showed himself zealous of the glory of God, according to his former blasphemy: as also by more abundant labour for the Church: 1. Cor. 15. 10. and 2. Cor. 11. 23. He showed himself the more loving to the Church, according to his former persecution thereof. As the Scripture recordeth Bathsheba the wife of Vriah to have been a greater sinner by yielding to the adulterous lust of David, than Abigail: so when they were both the wives of David, it appeareth that she went further in purging of herself then Abigail. This (I say) appeareth as by many other testimonies of her greater godliness, so especially by those golden precepts of piety and virtue given to her son Solomon. Pro. 31. 1. etc. and often else where. Thus much of this effect of our hope; viz. of purging ourselves. The pattern according to which we are to purge ourselves, is Christ himself: as he is pure. This word as, is not a note of equality or parity, but only of similitude or likeness. As at the appearing of Christ, we shall not be equal unto him in glory, but only like him: so much less in this life can we be equal in lines, but only like him. This pattern is the most perfect pattern of all other: we are indeed sometimes exhorted to imitate and to resemble men; but they are no otherwise to be imitated and resembled, then only as they do imitate and resemble Christ: 1. Cor. 11. 1. Therefore john saith not, follow Note. them which are good. (For even the best have their faults, wherein they are not to be followed) but he saith, follow that which is good. 3. john. 11. That all that have the former hope must purge themselves, as he is pure, it is manifest, because we have heard before, that he is our King. Now we know and see by daily experience, that subjects for the most part do compose and frame themselves according to the example of their Princes. We have likewise heard, that Christ is the head, we the members: Christ is the husband, we the wife: Christ is the vine, we the branches. Must we not therefore purge ourselves, as he is pure? Are not the members of like nature with the head? Must not the wife frame herself (as near as can be) to her husband? And have not the branches, the same virtue and qualities that the vine? This condemneth the folly and madness of the Papists that have so many patterns of imitation as they have orders amongst them. Some are Dominicans, some are Franciscans, some are Benedictines, some are Augustine's. Some are black Friars, some white, some grey. I marvel also they had not some tawny, some russet, some green, some yellow, some blue: some of all other colours. If Paul condemned the Corinthians for holding some of Paul, some of Apollo's, some of Cephas some of Christ, 1. Cor. 1. 12. etc. would he justify the folly and madness of the Papists, in their foresaid multiplying of orders, and in propounding to themselves so many patterns of imitation, so different and divers every one from another? Christ is not to be imitated in those things that he did as God only: viz. in his miracles, whereby he declared himself to be God: nor in those things which were proper and peculiar to the office of his Mediation: but in those things which he did in the common form of a servant. Therefore the Papists are as foolish and mad for imitation of Christ in their lent fast, as they should be, if because he walked on the sea, therefore also they should take upon them to do the like. This pattern is not special for some, but general for all the children of God. For the Apostle saith, that every one that hath this hope in him, purgeth himself, as he is pure. As therefore not some, but every one that hath this hope in him, of being like unto Christ in glory at his appearing, and of seeing him as he is, must purge himself; so also not some, but every one that hath the said hope, must purge himself, according to this pattern. This therefore especially condemneth that strict sect of the Papists, called jesuits: which in a kind of extreme pride, in name, and in a more precise kind of imitation of Christ, as they pretend, do both single themselves from all other, and also advance themselves above all other. For doth not the Apostle in the place before alleged reprove the Corinthians, as well for holding some of Christ in a special manner, as for holding some of Paul, some of Apollo's, some of Cephas? And doth he not also thereby teach, that as albaptized into Christ, are Christians alike; so all (if any) must be also jesuits alike? Though in Cambridge, Christ College, and jesus College be two distinct colleges, yet in profession the names Christ and jesus are not so to be distinguished. To conclude this point touching this pattern according to which we are to purge ourselves. Let us remember what jacob did to have black and white spotted lambs, yea, what he did in that behalf, not of his own head, but by direction of God himself: as also let us consider the success thereof. Concer●ing this, it is said, that jacob took rods of green poplar, & of hazel, and of the chestnut tree, and peeled white strokes in them, and made the white appear in the rods, and then put the rods which he had peeled into the gutters and wairing troughs, when the sheep came to drink before the sheep, because they were then in heat when they came to drink. Wherefore did he all this? Because before he had made a covenant with Laban to have no other wages, than the party coloured sheep with great and little spots; all that were so spotted before, being first taken out of the flocks, and committed to the other sons of Laban to be kept by themselves three days journey from those that remained in the keeping of jacob. What was the success of this practice? It is further said, that the sheep being then in heat, (because it was then ramming time) and seeing those reds so peeled with white strokes lying before them, by the impression of them (but chiefly by the special providence of God) brought forth young of party colour and with small and great spots. Genes. 30. 37. etc. To apply this to our present purpose, as those sheep by beholding those rods so peeled with white strokes amongst the natural green that was left on them, through the special providence of God, did bring forth young party coloured, like to those said peeled rods in that manner laid before them: so if every one that hath that former hope in him of being at the appearing of Christ like unto him in glory, and of seeing him as he is, for the purging of himself would always lay before his eyes this excellent pattern of Christ himself here commended unto us, and seriously mark and observe the same, it could not be, but that through the gracious working of God, the sight of this pattern would make so deep an impression in the heart of such a man, that he should purge himself as Christ is pure: and be made like unto him in holiness and righteousness, for his better assurance of his future likeness unto him in glory. But therefore indeed do men continue the longer in their spiritual filthiness, and be not transformed into the likeness of Christ in the foresaid holiness and righteousness, because they do not so behold and consider this excellent pattern, as they should do. And this is a manifest argument, that whatsoever some men speak of their knowing Christ, and of seeing Christ, as also of their hope of being made like unto Christ at his appearing as well as any other, yet indeed all these are but words, because they do not purge themselves as he is pure. For if they had that hope they speak of, if they did so know Christ, and behold Christ as they boast they do, then doubtless they would purge themselves as he is pure. This must be applied to particular virtues, wherein Christ's purity doth specially consist: as to walking in love, as he hath loved us: Ephesians 5. 2. To running with patience the race that is set before us: looking unto jesus the author and finisher of our faith, who for the joy that was set before him, endured the Cross and despised the shame: Hebrews 12. 1. 2. and suffered for us, leaving us an example, that we should follow his steps, etc. 1. Pet. 2. 21. so likewise to humility, that in meekness of mind every man esteem other better than himself: not looking only on his own things (that is, on his own gifts, that himself hath received) but also on the things of other men: as having the same mind, that was even in Christ jesus; who being in the form of God, and thinking it no robbery to be equal to God, made himself of no reputation, but took on him the form of a servant, and was made like unto man, and was found in the shape of a man, and humbled himself, and became obedient unto the death, even the death of the Cross, etc. Phil. 2. 3. etc. The like may be said of other special virtues, and particular branches, of that purity that was in Christ jesus. All these things that I have now written of the dignity of the children of GOD, God himself write in the hearts of all, that shall read them thus written in paper. And he that hath loved them with such admirable and incomprehensible love, as to advance them to this unspeakable dignity, continue this his love in them, unto the end: and so purge and transform them into the holiness of Christ jesus in this world, that as hereby they do already know, that howsoever they be here of the world contemned, and made the offscouring, and (as it were) the scum of the world, yet at the appearing of Christ, they shall be made like unto him, and see him as he is: so indeed they may be so made like unto him, and so see him and his glory, and enjoy the same for ever and ever: Amen. FINIS. Faults escaped partly at the Press, partly by the default of him that copied out part of the Book. 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