CHAPTER 1.

AMongst many other sinnes of these last daies, in respect whereof the Apostle hath foretold by the spirit, that the times would be the more perillous, this is one, & not the least, that as men should be louers of themselues, so they should not bee louers of them that are good. 2. Tim. 3. 3.

Now as by wofull experi­ence we see other sinnes mentioned by the Apostle in the [Page 2] former place (according to his said Prophecie) to abound, so all men whose eies are not smitten with too great blind­nesse may behold the extreme hatred of the sons of men against [...]he children of God, and the manifold indignities that these do daily beare at their hands that know not how worthy their state and condition is. For this cause I haue taken in land this present treatise of the dignitie of God, children; both for their better comfort against all such in­dignities as daily the wicked doe offer vnto them: as like­wise for their better instruction how to carrie themselues towards such their aduersaries: and also that these their ad­uersaries may the better consider what they doe mo [...] [...] such indignities to them whom they ought to honor: that so seeing their fault in that behalfe, they may (if they be­long to God) repent thereof.

I am not ignorant that some things by diuers learned, godly, and reuerend men, haue beene written pertaining to this theame. 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 Kings Counsell, and chiefe President of his Court of Aids in Paris, hath written a godly Treatise in French, Of the excellencie of a Christian: which is also translated into English, and printed 1576.

In that worthy worke also of M. Rogers, published about some fiue yeeres sithence, there is one treatise (viz. the sixt) wholly of the priuileges of a Christian: which argu­ment differeth not much from this present theame, Of the dignitie of Gods children.

Otho Casmannus likewise a very learned and godlie man, hath written more lately two bookes in Latine, one intitu­led, Hominis spiritualis anatomia & meditatio, &c. The ana­tomie and meditation of a spirituall man, printed Anno 1605. the other intituled, Christianus nomine & re, &c. A Chri­stian in name and in deed, &c. 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 [Page 3] Place) hath written very briefly, and so long sithence, that his booke is worne (almost) out of date, (so easily doth this age neglect and forget things how good soeuer, of ne­uer so little antiquitie) and because also that booke is hard­lie now to be had. Againe, because M. Rogers his treatise of the priuileges of a Christian, being a part of his great booke, neuer separated from his other six treatises therein contained, is not therefore euery mans money: besides, because it goeth vnder another title, and doth handle but some part of the matter of this treatise: and lastly, because the two workes of Casmannus are only in Latine, and ther­fore not fit for common Englishmen, ignorant of the La­tine tongue: and because they are written in such a me­thod, as euery one vnderstanding the Latine tongue, can­not well conceiue the same; therefore, notwithstanding all those said workes, I haue thought it worthy the labour to write more largely of the dignity of Gods 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 lesse then either the booke of M. Rogers, or the two last bookes of C [...]smannus, and therefore the more ea­sily to be purchased by any of very meane abilitie. Such also as haue read the other bookes before named, shall not only finde the chiefe 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 thinke their labour lost in reading of this.

Now forasmuch as the Scripture ought to be the only ground of all Theologicall Theames: therefore for the foundation whereupon to build all my worke following, I haue the rather chosen 1 Iohn 3. 1. 2. 3. because some­times I haue preached of this Text, though nothing so largely as heere I doe write thereof. The words of the Apostle are these:

CHAP. II.

THe second word to be considered, is, What, or what manner. Hee doth not say, Behold the loue, but, Behold what loue, or, what ma­ner of loue, or, how great loue. This is a word commonly vsed in matters of admiration. When our Sauiour by his word had pacifi­ed the windes and the seas, it is said that the men that saw the said miracle, maruelled, saying, What man is this, or what manner of man is this, that both the windes and the sea obey him? Mat. 8. 27. In which place is the same word that is heere vsed by the Apostle.

So when the Angell was sent to the Virgin Mary, to tell her that she should conceiue the Sonne of God in her wombe, and when he had saluted her in this sort, Haile Mary, or, Reioice [Page 14] Mary freely beloued, &c. it is said, that she was troubled (or mar­uelled) 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 loue of God in making vs his children, heere spoken of, by an adiunct 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, then any waies 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 loue I thy Law! Psal. 119. 97. that is, I loue thy Law with a loue that cannot bee expressed. I am euen sicke of loue towards thy Law, as the Church speaketh of her loue towards Christ, Cant. 2. 5. How beautifull are the feet of them that bring gladtidings of peace! Rom. 10. 15. As if he should haue said, so beautifull, that no tongue of man can expresse the beautie of them, no heart can well comprehend it. And indeed we shall see by the han­dling of this dignitie of the children of God, that it is such, that as it is said of making Christ the stone which was reiected of the builders, to bee the head stone of the corner, This was the Lords worke, and it is maruellous in our eies, Psal. 118. 23. so it may be likewise said of the worke of our adoption, and of the loue of God in making vs his children, This is the Lords worke, and it is maruellous in our eies.

This circumstance noted by this word, is to bee ioined with the former word, Behold, the more to prouoke vs to long af­ter the knowledge of the excellencie of the children of God: especially after that knowledge that is by experience, sense, taste, and feeling (as it were) of the excellencie thereof. For no man so well knoweth this excellencie, or can so well speake or write thereof, as he that is partaker of it, and findeth the sweetnesse of it in himselfe. For this is that white stone promi­sed to them that ouercome, wherein is a new name written, which no man knoweth, sauing he that receiueth it, Reu. 2. 17.

The rather is this to bee ioined with the former word, to make vs more desirous of getting this title, and the more care­full [Page 15] to keepe it being gotten, yea to carry our selues according vnto it. All men doe gaze vpon the honourable titles of the world, and are in great admiration of them: but no man al­most doth once looke after this: yea euery man (almost) in respect of the contempt wherein this name is with the world, (afterward to be spoken of in handling this obiection) is afraid to be called or knowen by this name. As many of the chiefe Ru­lers that beleeued in Christ, for feare notwithstanding of the Pha­rises, durst not professe him, Ioh. 12. 42. so many hearing so much as often times they do, of the dignity of Gods children, haue some desire, and could be content to bee the children of God: but fearing the world, and the great men in the world, (especially such as to whom they doe specially belong) are loth to be seene to haue any minde or affection that way. But of these more afterward. Thus much of the second word in this text, preparing vs to thinke the more highly of the dig­nity of the children of God heere spoken of.

The third word is Loue. Behold what loue: This word setteth foorth the fountaine or principall cause of making vs the chil­dren of God, to be the loue of God. So it is said to bee the cause why God sent or gaue his onely sonne for vs, Ioh. 3. 16. and. 1. Ioh. 4. 9. wherof we shall heare more afterward. If the loue of God be the fountaine of sending his sonne, then also it is of our making or adopting to bee the children of God. For whence is it that we are made the children of God? Is it not by Iesus Christ? It cannot bee denied: and it shall afterward bee more plentifully prooued. Heerein the Lord differeth from men: for men cannot properly bee said to beget children of Note. loue. There may be, and is in men, a desire of children: but there cannot properly be a loue of children, till children bee begotten and borne. For how can men loue them that haue no being at all in nature? But God is said to loue vs, and in loue of vs, to make vs his children, or to beget vs againe to him­selfe, and so his loue towards vs is before we are borne againe, or begotten againe vnto him. As this loue of God was before the action of our regeneration, so it continueth euer after. Gods loue is vnchangeable. As Christ is the same yesterday, to day, and for euer, Heb. 13. 8. so is God in his loue towards them [Page 16] whom he loueth: yea, there is not only no change in him, but also with him there is no variablenesse nor shadow of turning: Iames 1. 17. But being to speake of this loue againe afterward, this in this place shall be sufficient thereof.

The fourth word heere to be obserued, is, the Father. As the former word setteth foorth the originall cause of our be­ing the children of God, so this setteth foorth the authour thereof, and the subject of that loue before spoken of: and that to be, not onely God, barely considered in his diuine es­sence, but as he is inuested with the title of a Father.

To speake more plainly: The loue before spoken of, where­by wee 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 Iesus Christ. And therefore when the Apostle Peter speaketh of this matter, euen of our regeneration, he saith not only, Blessed be God, but hee saith further, euen the Father of our Lord Iesus Christ, which of his a­bundant (or rich) mercy hath begotten vs againe, 1. Pet. 1. 3. God was alwaies the Father of our Lord Iesus Christ in the distin­ction of persons in the diuine essence: and so Iesus Christ, as the second person in the Deitie, was alwaies the sonne of the Father, euen before all times: so that there neuer was any time when the one of these two persons was not the Father, and the other the Sonne.

Secondly, this loue heere spoken of, commeth from God, not only as he is the Father of our Lord Iesus Christ, but also as by Iesus Christ he is our Father. To speake this also a little more plainly, the Apostle heere speaking of himselfe and of them to whom he did write, not only as the people of God, nor as the workes of God, but as the children of God, it was therefore the more sit that hee should describe God by such a title as was most answerable to that respect, wherein he speak­eth of himselfe 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 loue the Father hath giuen vnto vs, then, Behold what loue God hath giuen vnto vs. For the word God doth more fitly answer to the word creatures, or people, and the word Father is a plain [Page 17] correlatiue to the word children. Now although euer sithence the creation, and sithence the first time that there were any elect and beleeuing men, God was alwares their Father, yet as God was not so knowen to bee the father of our Lord Iesus Christ, in the old Testament, and before the mearnation and manifestation of Christ in the fleth, as [...]thence: so God also Note. did not so plainly open and manifest himselfe to be the father of the elect, as he hath done sithence the time of the Gospell. And therefore wee finde this title, Father, ostener attributed vnto 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 knowen by the name of The God of Abraham, the God of Izaak, and the God of Iaacob: but in the new Testa­ment he maketh himselfe knowen 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, euen one bodie with him. As the grace of God, which bringeth saluation vnto all men, is said especially to haue (as it were) broken foorth thorow all the clouds of ceremonies and other things, whereby before it was obscured, and so to haue shined more clecrelie and brightly now then euer before it did, Tit. 2. 11. so God doth make himselfe knowen by this blessed, sweet, and gratious name of Father, more now in the time of the Gospell then e­uer he did before.

This is the reason why the Apostle heere rather saith, Behold what loue the Father hath giuen vnto vs, &c. then, Behold what Ioue God hath giuen vnto vs, And although the name God bee in the very next words vsed, (that wee should bee called the chil­dren of God) yet this is only to teach vs, that we are to consider and apprehend God not onely in his diuine Ma [...]estie, (which consideration is enough to swallow vs vp, and to make vs feare and tremble) but also in the person of a Father, and as hee is our Father.

Notwithstanding, this that I haue 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 Sonne. As in the former Chapter, vers. 22. 23. and 24. the Apostle had ioi­ned them together, making the deniall of the Sonne to be the de­niall [Page 18] of the Father, and the continu ince in the Sonne and in the Fa­ther, to be all one. And as our Sauiour himselfe doth the like, saying, that He that honoureth not the Sonne, 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 vnderstood, but rather es­sentially, as comprehending the Sonne as well as the Father. Therefore, as there it is said, Behold what loue the Father hath giuen vnto vs, 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, euen of the Sonne, that he came to his owne, and his owne receiued him n [...]t: but as many as receiued him, to them hee gane power to be made the children of God, Iohn 1. 12. Therefore the spirit of God, which is the immortall seed whereby we are be­gotten againe vnto God, and made the children of God, (as afterward we shall heare) Rom. 8. 9. &c. and 1. Pet. 1. 11. and of­ten elswhere, 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 vs againe vnto God, to make vs the chil­dren of God, and to giue vs this loue, that wee should be called the children of God, as the Father and the first person in the Deitie. To conclude this point, as when we pray and say, Our Father which art in heauen, we direct our praiers immediately to the person of the Father by a kinde of excellencie, because he is Principium Deitatis, (not in time, but in order) the beginning of the Deitie: and yet in the Father we pray also to the Sonne and to the holy Ghost: so in this place this word the Father is to be vnderstood as well of the Sonne as of the Father. There­sore in the very next verse, without any further expresse men­tion of the Sonne, vsing only a relatiue, and thereby making a relation to that before spoken in this verse, the Apostle saith, that we know, that when hee shall appeare (or be made manifest) we shall be made like v [...]to him. These words must needs bee vn­derstood esp [...]c [...]ally of the Sonne, because the Father shall not appeare or be made manifest, but in the Sonne. But so neere is the coni [...]ction, or rather vnion betwixt the Father and the Sonne that heere and elswhere the holy Ghost meaneth both, by vsing a continued speech of one for both.

Furthermore, the addition of this word serueth to teach, [Page 19] that we are not made the children of God by the gifts, labour, and industrie of any man or Angell, but onely by God him­selfe. Therefore our Sauiour forbiddeth this name Father to bee attributed to any other then to God alone. Call no man (saith hee) your Father vpon the earth: for there is but one your Father which is in heauen, Matth. 23. 9. The Apostle Paul, ac­cording with our Sauiour, saith, there is one God and Father of vs all, Ephes. 46. and so by ioining these two words God and Father together, and vniting them in one, hee teacheth, that it is as absurd in religion, to say, there are diuers fathers, as to say there are diuers Gods, and that we may as well say there are diuers Gods, as diuers fathers. Whereas the Apostle calleth himselfe the father of the Corinthians, saying, Though ye haue ten thousand instructers in Christ, yet haue yee not many fathers: for in Christ Iesus I haue begotten you through the Gospell, 1. Cor. 4. 15. he speaketh of himselfe only as the instrument of God in their regeneration. He derogateth nothing from God, nei­ther arrogateth that to himselfe that was proper to God, but sheweth only that God had vsed him as his instrument of their first conuersion to him. Therefore before he had sharphe re­buked them for saving, I am Pauls, I am Apollos his, I am Ce­phas his, and I am Christs, Chap. 1. 12. And againe, Who is Paul? who is Apollos [...] but the Ministers by whom ye beleeued? and as the Lord gaue to euery man: I haue planted, Apollos watered, but God gaue the increase, 1. Cor. 3. 5. 6. Doe wee not heere plainly see, that hee 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 Iames, not only generally saying of all good and perfect gifts, that they come from the Father of lights, but also adding immediately touching the worke of our regenera­tion, Of his owne will begat he vs, &c. Iames 1. 17. 18.

I might confirme this against Papists, and also other Pa­trons of mans free will, by many other testimonies, and proue our regeneration to be wholly the worke of God, by shewing euery part thereof in our soule and in our body, to be attribu­ted vnto God; and by diuers other arguments: but because I shall (I trust) doe this in another place, and deale with this point againe in this Treatise afterward, therefore this shall suf­fice [Page 20] thereof in this place. And thus much also for the fourth particular word in this text.

The fift followeth, hath giuen. This word is added for two Hath giuen. con [...]iderations. The first is, to preuent an obiection, and to take away all conceit of our worthinesse of this honour of be­ing Gods children, and that no man might thinke God so to h [...] loued him for any goodnesse that was in him. This (I say) hee preuenteth, by shewing the manner of Gods loue in making vs his children. It is indeed an vnproper phase, to say that God or any other doth giue loue. It is more apt to say, that he sheweth loue: and therefore some Translators have so turned this wo [...]d in this place. But though this phrase of shewing loue be more apt, yet the other phrase of giuing loue is more naturall and agreeable to the proper signification of the wo [...]d heere vsed. And it is not to be doubted, but that the [...] it of purpose, first to exclude all merits and wor­thinesse of our selues, for d [...]seruing this loue of God towards [...] making vs his children, and to shew that this loue of God [...] a [...]d without any respect of any good in vs. So [...] words, loue and giuing l [...]ue, are as much as the word [...] other places, which is all opposed to merits in vs in [...] of God. [...] is called election of grace: and it is [...] that [...] be of grace, it is no more of worke: or else were g [...]e no m [...] [...]: but if it be of workes it is no more grace: or [...] were worke, no more workes, 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 remaine accor­ding to election, not by [...]kes, but by h [...]m that calleth) it was said vnto her, The elder shall s [...]ue the younger, Rom 9. 11. 12. And [...] afterward he concludeth, So then it is not in him that wil­leth, nor in him that runneth, but in God that sheweth mercy, vers. 16 Can there be a more plaine and manifest opposition and contrariety then this is? Verily it is so plaine and manifest, that all the cauilling and quarrelling wit in the world cannot wash the same away. Touching [...]ustification, it is said, that God hath saued vs, not by the workes of righteousnesse which wee had done, but according to his mercy, Tit. 3. 5. And againe: By the [Page 21] workes of the Law no flesh shall be iustified, Rom. 3. 20. and that we be iustified freely by his grace, verse 24.

Touching both our iustification and calling (whereby wee are made the children of God) the same Apostle also saith, that God hath saued vs, and called vs with an holy calling, not according to our workes, but according to his owne purpose and grace: 2. Tim. 1. 9.

In all these places, and touching these points, who seeth not a most euident opposition of Gods grace to our worthl­nesse, and that Gods grace doth exclude our worthinesle? I grant sometime grace mentioned, and sometime mercie, and that there is some distinction betwixt grace and mercie (as af­terward shall be shewed) 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 vsed for another.

Now let it bee noted that I said grace was opposed to our Note. worthlnesse, [...]ot to all worthinesse. When we heare that God hath freely of his owne loue made vs his children, this indeed excludeth al worthinesse of vs and in vs, from being any cause of making vs the children of God. Notwithstanding if wee looke to Christ Iesus and to that that he hath done, it is certain that God hath not, either saued vs freely, or freely ma [...]e vs his children: saue in the sending or giuing his sonne freely and of his owne onely loue, grace, and mercy, for the sauing vs, and for the making vs his children, that so by adoption we might be capable of saluation. Otherwise if we looke to that which Christ did for vs, being so freely giuen or sent in the world, in our behalfe, it is certaine that Christ Iesus by his passiue and actiue righteousnes, that is, by those things which hee suffred, and by that obedience which otherwise he perfor­med vnto God his Father for vs, hath both iustified vs, and also purchased this honour for vs, of being the children of God. Though therefore wee haue this honour freely and on­ly of Gods free grace in respect of our selues; yet it is not so free in respect of Christ (his sending only of Gods free grace excepted) because (as we shall afterward heare more large­ly) [Page 22] Christ hath most deerely bought all that wee haue, and most sweetly paid for it, in the satisfying the iustice of God in our behalfe. Thus much for the first consideration, why the Apostle vseth this phrase, that God hath giuen vs this lone of calling vs his children.

The second consideration is for the distinguishing of vs from Christ Iesus, and to teach, that though wee bee the chil­dren or sonnes of God, yet there is great difference betwixt Christ and vs in this behalfe. Christ, as hee is the second per­son in the Deity, is the Sonne of God immediately by nature, by communication of the whole essence of the Father vnto him, and from all eternitie before all times: so that there ne­uer was any time when God was not his Father, &c. as hath beene before said.

As Christ also was man, he was the Sonne of God, by mira­culous conception of the holy Ghost, and by a most wonder­full coniunction of the godhead and manhood together hy­postatically in one person. But we are the sonnes, or children of God immediately, and only by grace, by gift, by ad [...]ption, in, by, and through Christ Iesus, being incorporated and in­grafted into him, that is in himselfe the naturall, the eternall, & the only sonne of God; hauing no fellowes, either amongst men, or amongst Angels. Therefore hee is called Gods owne Sonne, Rom. 8. 32. his first be gotten Sonne, Heb. 1. 6. and his only be gotten Sonne, Iohn 1. 14. and 3. 16. and 1. Iohn 4. 9.

Now, as heere it is said, that God hath giuen vs this loue, to be called his children; so it is also said, that to as many as receiued him (that is, Christ) hee gaue prerogatiue to be the sonnes of God, euen to them that beleeue in his name. Ioh. 1. 12. In which place the holy Ghost sheweth the meanes more plainly, whereby we are the sonnes or children of God: namely, by receiuing Christ by faith, and by being through faith ingrafted into Christ.

Howsoeuer therefore wee bee called the sonnes of God as well as Christ, yet there is great difference betwixt Christ and vs in this behalfe: and Christ is in a farre more excellent ma­ner the Sonne of God, then either we or the Angels can claime the same title and prerogatiue.

Let vs heere note one thing more: viz. that the Apostle Note. speaketh not in the present time, saying, doth giue; but in the time past, saying, hath giuen. This obseruation is not to bee vnderstood onely of the first actuall beginning of our adopti­on and regeneration, but also of Gods eternall election of vs thereunto before the making of the world. For so the same phrase in the same tense importeth elsewhere. The Father that hath giuen them vnto me, &c. Iohn 10. 29. As thou hast giuen him power ouer all flesh, that he should giue eternall life to all them that thou bast giuen him, Iohn 17. 2. And againe: I haue decla­red thy name to the men which thou gauest me out of the world: thine they were, and thou gauest them mee. verse 6. In this one verse is the same word and tense twice. The same phrase and tense is often vsed 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 Fathers will which hath sent me, that of all which he hath gi­uen me, I should lose nothing, &c. Iohn 6. 39. But this shall bee sufficient for this obseruation, touching the tense heere vsed by the Apostle. And thus much also for the fifth particular word in this text.

CHAP III.

THE sixt particular word to bee considered, is, to vs. This setteth forth, the persons of whom the Apostle speaketh; and to whom God hath giuen this loue to bee called the chil­dren of God. Whom therefore hath God thus aduanced? and to whom hath hee giuen this great and admirable loue, to be called his children? Euen to elect men, to miserable, and wretched men: before blind, lame deafe, dumme, leprous, dead in sinnes and trespasses, sitting in darknes, and in the shadow of death, seruants of sin, and bond­men of the Deuill: yea, bound with such chaynes of Satan, as [Page 24] were ten thousand times worse, then all iron chaines in the world.

Euen as men (I say) that were before in this wofull, lamen­table, and most fearefull plight and condition, hath hee thus aduanced to the honour of his children. Is not this loue of God admirable? Is it not incomprehensible? Who is able to comprehend the bredth and length and depth, and height thereof? Ephes. 3. 18. Truly this loue is such, that as the Apostle cry­eth out touching the reiection of the Iewes for a time, and touching the calling of the Gentils, O the depth of the riches, both of the wisedome and knowledge of God! How vnsearchable are his iudgements, and his waies past finding out! Rom. 11. 33. So wee likewise touching this loue of God may, with admiration cry out, O the depth of the riches thereof! Yea, if we should measure Gods doing herein by carnall reason, wee should condemne Gods wisdome for foolishnes; for louing vs, beeing euery way so vile, so base, and so vnworthy of any loue of any other of his creatures: much more of his.

Yea, so much the more may we cry out with such admiratiō (as before) of this loue of God, because herein God hath passed ouer the Angels that fel as we had fallen, and hath not vouch­safed them the like loue, for restoring them, and making them his children, that he hath vouchsafed vnto vs. But of this more afterward. In the meane time this briefly shall suffice for this sixt word.

The seuenth is, that we should be called. What meaneth the Apostle by this phrase? That we should only haue the name That we should be cal­led. and title of Gods children, and not be indeede the children of God? Not so, for our Sauiour reproueth the Angell of the Church of Sardi For hauing a name to be aliue, who yet was dead, Reuel. 3. 1. In the world indeed so it is oftentimes, that men haue bare names and titles, & not the thing or benefit signified by such names, or belonging to such names and titles. Abso­lon was saluted by this name of King, God saue the King, God saue the King. 2 Sam. 16. 16. And that not onely by Hushai the Archit in policy, but also by many other; yet hee was not the King. The like title was for a time giuen also to Adonija 1. King. 1. 18. Yet he was not the King. So we haue known the [Page 25] name of the king of Portugal, giuen to one, that had no pri­uileges or royalties belonging to that name. So some noble men being condemned for high treason, and thereby tainted in their bloud, and hauing lost all then honours, are notwith­standing by many whiles they liue, in courtesy called by such honorable names as before they had: though they haue no other priuiledges belonging to such honorable names: the cutting off only of their heads excepted, whereas meaner per­sons for the like trespasses are hanged, drawen, 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 himselfe, who knoweth how to call euery thing by the right name: and calleth nothing amisse. This is manifest by the very next verse, where the Apostle saith not Dearely beloued, now are we called the sonnes of God, but now we be the sonnes of God. So also the word called is taken in some other places.

The Angell sayth of Christ to the virgine Mary Thou shalt call his name Iesus Luc. 1. 31. And againe: he shall be called the Son of the most high, verse 32. Doth the Angel meane Christ should be called Iesus, or Sauiour, and not bee a Iesus or Sauiour in­deed? or that he should only be called the sonne of the most high, and not be so indeed? verily he had no such meaning.

When Christ sayth of the temple, Mine house shall be called the house of praier &c. Marke 11. 17. his meaning is that it should be so indeed. So therfore is the meaning of the same phrase in this place.

But why doth the Apostle rather vse this phrase, then plain­ly Note. say, that wee should bee his children? It may bee hee would heerby insinuate, the meanes whereby we come to this honor, to be the outward calling by the ministry of the word. As when our Sauiour sayth, I came not to call the rig [...]teous; but sin­ners to repentance: Mat. 9. 13. hee insinuateth his calling by the word to bee the meanes 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 bee the meanes whereby God bringeth vs to this honour of his children.

Secondly, (not to stand vpon this reason) by this phrase that we should be called, he meaneth, not only that we should bee in­deed his children: but also that we should be so known and de­clared, yea, publikely proclaimed to all the world to bee the children of God. As an other Apostile sayth, that God was not ashamed to bee called the God of his ancient people Hebr. 11. 16. (Where also note the phrase, to be called, to signify so to bee indeed) so heere this Apostle telleth vs, that God is not asha­med, that wee should professe our selues to bee, and that wee should be called by other, his children. Herein therefore God differeth from many men, especially from some princes, who though they purpose secretly with themselues, whom by a­doption to make their children (hauing none by nature) and to whom to leaue their inheritances or their Crownes, yet for some considerations they will not haue this to be known. But it is otherwise with God. He hath so loued vs, that he doth not only make vs his children, but that also hee doth declare and publish and proclaime vs so to be.

3 From the former reason ariseth another, viz. that the A­postle vseth this phrase to teach vs, that if he be not ashamed, that such as we are, should bee called his children, then much lesse should we our selues be ashamed of this honourable title. If a great king be not ashamed that the sonne of a poore beg­ger, should bee called his sonne, is there any cause, why the said sonne of such a poore begger, should be ashamed to bee called the sonne of such a great King. In like manner, if God the king of kings, be nor ashamed that we poore beggers brats should be called his children, is there any reason, why wee should bee ashamed of so honourable a title? I could much amplify this point. But for further amplification therof, I do only wish, that if any for feare of the disgrace of the world (to be spoken of in the obiection following) be ashamed to call himselfe the child of God, and to carry himselfe accordingly: such an one do wel remember, what our Sauiour saith of them that are ashamed of him. & of his words, before such an adulterous & sinfull generation (viz. as this last age of the world is where in we now liue) to wit that he also will be ashamed of him, when he shall come in the glory of his Father, with the holy Angels Mark. 8. 38. For certainely in [Page 27] like manner will God the Father bee ashamed of all such, and wil vtterly deny them to be his children in the world to come, that were ashamed to bee called his children, and to liue as his children in this life. Yea this is the more certaine, because there is infinitely more cause why God should bee ashamed of vs, then why wee should be ashamed of him. Thus much of the seuenth particular word in this text.

The eighth word is, the children of God. Some read, the sonnes of God: but the originall is, the children of God: comprehend­ing sonnes and daughters, men and women: and so the same word is vsed, Iohn 1. 12. and 11. 52. and Rom. 8. 16. 17. and in many other places.

This is to be obserued, for the comfort as well of women, as of men; and for the instruction (as afterward wee shall heare) of one sex as well as of the other. And therefore the Apostle allegeth the words of the Prophet in the name of God him­selfe, speaking in this manner: I will be a Father vnto you, and ye shall be my sonnes and daughters, saith the Lord Almightie. 2. Cor. 6. 18. Heere wee see expresse mention as well of daugh­ters as of sonnes. This is to be the rather noted, because some in the brauery of their wit (or rather in the rage of their mad­nesse) doe not sticke to deny women to haue any part in the matters of saluation: although the Scripture doe both expres­lie say, that there is no exception of male or female with God, but that all are one in Christ Iesus, Galat. 3. 28. and although it doe also record vnto vs example as well of beleeuing women as of beleeuing men.

But what doth the Apostle heere meane by children? For the vnderstanding of this, besides diuers other waies how men may be, and are called the children of God, let vs know that in a more strict sense, this title, the children of God, is taken two waies: First, for all the members of the visible Church, so long as they continue such members, and that because of the outward couenant of God made with the whole body of the visible Church. In this sense it is said, The sonnes of God saw the daughters of men, that they were faire, &c. Genes. 6. 2. Heere the sonnes of God doe signifie such as professed themselues the sonnes of God, and so were of the visible Church. In the [Page 28] same sense also our Sauiour himselfe calleth the Iewes (euen in his time) generally by the name of children, saying, It is not meet to take the childrens bread, and to cast it to [...]helpes: Matt. 15. 26. Secondly, this title, the children of God, is taken for them that haue receiued the spirit of adoption, and that are regene­rated by the immortall seed of the spirit, and by the word of God. So it is taken in the place before alleged, Rom. 8. 16. 17. and often elsewhere: and so only (not in the former sense) is it taken in this place. For the Apostle speaketh of them that worke righteously, and are borne of God, as wee haue heard in the end of the former chapter: and of them that know that when Christ shall appeare they shall be like him, as appeareth in the next verse. But none worke righteously, &c. neither doe any know they sha [...]l be like vnto Christ at his appearing, but onely they that are by the spirit of God regenerated: and therefore the Apo­stle speaketh o [...]ly of such in this place.

To speake a little more of adoption and regeneration; for Note. the making thereof the plainer and more perspicuous, wee must vnderstand that the adoption of God differeth much from the adoption of men. For the ciuill Lawyers that write of [...] say that adoption must be of the yoonger by the [...] that he that adopteth a childe, must bee elder then the person adopted, neither doe they onely distingui [...]h thus betwixt adoption and arrogation; that arrogation is the taking of one to bee a childe, which is already of age, and at libertie, and (as we say) at his owne hand, and his owne man: but ad­option is of one vnder age, and of one that is in tuition, go­uernment, and gardianship of another: the ciuill Lawyers (I say) doe not onely write thus of adoption, but they also say, that adoption properly is when one that hath no children of his owne, doth adopt the childe of some other to be called by his name, or at least to be brought vp by him, and to bee his heire. God doth not so adopt vs: for hee hath a Sonne of his owne: yea more properly his owne, then any man can say of any childe in the world, because Christ is the proper Sonne of God from euerlasting, by communication (as wee haue heard) of the whole essence of his Father vnto him.

But the children of men are their children long after them, [Page 29] and therefore they are yoonger then their fathers. They are also children by taking some part of their parents nature, and that of their bodily substance only: for their soules are imme­diately from God: who therefore by opposition to the fathers of our bodies, is called the Father of spirits, Heb. 12. 9. and is said to forme the spirit of man, Zechar. 12. 1.

As for the great obiection that doth most trouble men, viz. if Note. God immediately make our soules, how then c [...]me we stained with originall sinne? it may receiue a double answer: First, that they come by sinne at their entrance into the body: as in old time men might get the leprosie by entring into an house only infected with the leprosie: 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 comming from one that had the plague. For the body is an house, or garment of the soule, comming from our pol­luted and defiled parents. Secondly, touching the said great obiection, 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 Sauiour, and his Apostles, especially of the faithfull so raised (Lazarus, Dorcas, &c.) how after their said restoring to life againe, they became sinners againe, and so subiect to death againe. For being dead, and their soules and bodies in death separated, it cannot be denied, but that during that time, they were free from sinne, both in body and in soule. If therefore this bee a curious question, how they became againe def [...]led with sinne, and to need to pray for forgiuenesse of their trespas­ses then also is the former. For there is the like reason of the one and of the other. To returne to our former speech of ad­option, although God haue such a Sonne of his owne, in whom he is well pleased, yea many other sonnes likewise by creation, keeping still that glorious image wherein they were created; (viz. al the blessed Angels) yet because Adam had transgressed, and that through his fal he had no children amongst the sons of men, therefore it pleased him also to adopt vs vnto him­selfe. This then is one difference betwixt the adoption of God and the adoption of men: that men only adopt children when [Page 30] they haue none of their owne: but God adopteth vs though he haue one of his owne by nature, and many by creation like vnto himselfe.

Another difference is, that when men doe 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 vnlike vnto him. For to make one like to ano­ther, passeth the worke of any man. But in our adoption to God there is not onely an acceptation of vs for his children, but there is also an actuall regeneration and second birth wrought in vs by Gods spirit (therefore called the spirit of adoption) whereby we are made like to our Father that doth adopt vs.

Secondly, men hauing no children of their owne, cannot adopt other in any or by any: but God hauing a Sonne of his owne (as we said) doth in him, and by him, and through him, (as it were by marying of vs vnto him, and incorporating vs into him) adopt vs for his children.

Moreouer, touching adoption, the whole number of chil­dren adopted to God, considered iointly together, are accoun­ted as one, viz. as a daughter, so made by marriage to the only Sonne of God, Psal. 45. 10. Hos. 2. 9. in which respect the whole Catholike 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 vnto Christ, Cantic 4. 8. 9. 10. and 5. 1. Iohn 3. 29. Reu 21. 2. and 9. and as of one wife, Ierem. 3. 1. &c. and the Church is said to be but one, euen 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 seuerally considered, according to the seuerall sex of e­uery one, they are called the sonnes 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 vse the relatiue his, saying, that we should be called the children of God, rather then his children, the more to keepe them to whom he wrote in a serious consideration of this their dignity whereof he speaketh, and to make them the more to [Page 31] lift vp their eies and their minds and whole hearts to him, whose children they are. Thus much (as breefly as I well could) for the consideration of the particular words of this exhortation, to the beholding of the great loue of God in making vs his children.

CHAP. IIII.

NOW according to my method and order first propounded to my selfe, I will more amply lay forth the mayne point of the dignity of Gods childrē, viz. How great, how admirable, & how incomprehensible this loue of God is in making & declaring vs to be the childrē 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 graue exhortatiō to the beholding thereof: cuery word wher­of is so emphatical & significant as we haue heard. And indeed so excellēt is it, that as M. Rogers saith (Chap. 3. of his sixt trea­tise) so I may also say, that when I haue said what I can of their state, I must confesse that I haue said but a little. NOtwithstan­ding I hope that this little shall be somwhat for the helping of them that considered not so much before: and for the prouo­king like wise of other to enter into further meditation of this argument, and perhaps to write more largely there of then I haue 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 weake ones as whose hearts are almost broken with the manifold indiguities that dayly they meete with in the world; and for the prouoking of all aduanced thereunto, to more thankful [...]es to him that hath so aduanced them: and to make such other vses, as after the point it selfe more largely handled, shall be breefely noted.

To come therefore to the matter: touching this dignity of the children of God, let vs first of all consider the same by the excellency of him whose children they are h [...]e sayd to bee. For he is described to be high and excellent to inhabite 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 haue [...] his hands, the deep places of the earth, the height of the mountains the sea &c. Psalm. 95. 5. and to haue greatnesse and power, and gl [...]ry, and victory, and praise, with all that is inheauen and earth: that his is the kingdome, and that he excelleth as head ouer alth [...] both riches and honour come from him, and that he reigneth ouer all, & hath power and strength in his hand, and is able to make great, and to giue strength vnto all &c. 1. Chron. 29. 11. 12.

Againe, who is the King of glory? The Lord, strong and mighty: euen the Lord mighty in battel: Psal. 24. 8.

And againe, The Lord raigneth &c. Clouds and darknesse are rounnd about his Righteousnes and iudgement are the foundation of his throne &c. Psal. 97. 1. &c.

But why do I thus discourse of his excellency whom the hea­uen and the heauen of heauens 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 himselfe? For is he not so excel­lent, that those creatures which next to himselfe are by crea­tion most excellent (I meane the Angels, for their excellency called princip l [...]es, powers, and mights &c) 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 seruants of God, that euer were amongst men) hearing his title of mercy, The God of Abraham, Isaak, and Iaakob, hid his face, being afraid to looke vpon him? Exod. 3. 6.

Is hee not so excellent, that when hee gaue his Law, there were thunders, and lightnings, and a thicke cloud vpon 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 [Page 33] smoake because the Lord came downe vpon it in fire: and the smoake thereof ascended as the smoake of a furnace, and all the mount (it selfe) trembled exceedingly? Exod. 19. 16. 18. Is he not so excel­lent, that when hee had so giuen the law, and when the people sawe the thunders and the lightning, and the sound of the trumpet, and the mountaine smoaking, they fled and stood a farre off: and said vnto Moses, Talke thou with God, and we will heare: but let not God talke with vs, 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 rent the mountaines; 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 couered his face with his mantell? 1 Kings 19. 11. 12. 13.

If any desire to behold more of the excellency of this God besides the booke of his excellent creatures, and besides those things before alleadged out of the booke of his word; let him further looke in the said booke of his word vpon the places following. Deut. 7. 9. 10. and 32. 4. 2. Chron. 20. 6. &c. N [...]hem. 9. 17. and 32. Iob 9. 3. &c. and vers. 14. and chap. 12. from 13. to the end Psal. 47. 3. &c. 84. 8. to 16. Isai. 40. 9. to 18. and verses 22. 23. 24. Isai. 42. 5. and 48. 12. Ierem. 10. 10. &c. and 51. 15. &c. and 31. 35. &c. and 32. 17. &c. Dan. 6. 27. Amos 4 13. and 5. 8. &c. Reuel. 4. 3. &c. and vpon many other the like places.

Let him also consider his most wise, powerfull, righteous, gratious, and euery way most admirable administration, and gouernment of all things in heauen, in earth, in the waters, and vnder earth and water. For as God made all things at the first most excellently, so he still gouerneth all things according to his first creation of them.

If God himselfe be thus excellent, how can his children be but excellent? For all the children of God are in some measure made like vnto him, euen in power, wisedome, holinesse, and righteousnesse, as afterward we shall heare. And they are not his children (by adoption and regeneration) that do not in the former things somewhat resemble him. Many men indeed haue children nothing like them, either in fauour or in con­ditions. But certainly there are none of the children of God, [Page 34] but are in part like vnto himselfe, yea, this is a most certaine note of a child of God, to haue the Character and similitude and image of God vpon him and in him.

As Adam who was the sonne of God by creation, Luk. 2. 38. was at the first (male and female) made and formed in the i­mage and similitude of God, so likewise are all these children of God by regeneration, of whom now I speake. How great therefore is this their dignity? The dignity of the sonnes 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 sonnes of men, their children are accounted most honorable and most noble; yea to be but sonne in law to a king, by mariage onely of a kings daughter, is accounted, & is indeed a very great ad­uancement: especially for a poore and meane man. When Saul the first king of Israel, and a wicked King, giuen in the Lords anger, offered his daughter Merab vnto Dauid, what answered Dauid? Who am I, or what is my life or the family of my father in Israel, that I should be sonne in law to the King? When againe Sauls seruants (set a worke by Saul himselfe) spake with Dauid secretly, to perswade him to take Michael, (an other of Sauls daughters, Merab being giuen to Adriel) and said, Behold the King hath a fauour vnto thee, and all his seruants loue thee: Be now therefore the Kings sonne in lawe. He answered againe to the same effect, that before he had done, Seemeth it to you alight thing, to be a Kings sonne in lawe, seeing I am a poore man and of small reputation? 1. Sam. 18 18. 22. 23. So Dauid, that could tell how to iudge of things, (as being then a Prophet, and hauing before that, written the 9. Psalme vpon the ouer­throw of Goliah) accounted it a very great dignity, (yea, too great for him being a meane person) to be but sonne in law to a King, to the first king of Israel, (and therefore the least; for as naturall things are least at their first birth or springing vp; so the dignities of men, of Kings, and other, are least at the first, and in time doe increase and grow to a greater state, and sta­ture) yea, also to a wicked King. For Saul before that, had shewed his wickednesse, both in offering sacrifice before Sa­muels comming & contrary to his direction. 1. Sam. 13. and al­so [Page 35] in sparing of Agag, and the best of the Amalekites sheepe and Oxen. 1. Sam. 15. Who then can sufficiently expresse the dignity of them that are the children of the most high God, King of kings, &c. by mariage vnto Christ Iesus, by adoption, and in­corporation into him?

Furthermore, concerning these children of God, let vs re­member that before said touching their regeneration by God himselfe. It is the worke of God only to make a child of God in this maner. In the time of the law (to speake according to the phrase of those times) men might beget children to other, and raise vp seed vnto other.

For we know that a man after mariage dying without issue, Note. the next of that kindred (not maried before) was bound to take the wife of him deceased; and so to raise seed vnto him: and this seed so raised, was accounted the seed of the dead, not of the liuing. Deut. 25. 5. 6. By adultery also in these daies the chil­dren of some are accounted the children of other. But certain­ly to raise vp such children to God, as here I intreate of, is the worke only of God himselfe. Men and Angels cannot beget such a sonne or daughter vnto God. This hath been proued by testimonies of Scripture before. Notwithstanding, I will now further prooue the same by the greatnesse of the sayd worke of regeneration. For indeed it is the greatest of all o­ther: (the personall vnion of the diuine and humane nature in the person of Christ only excepted) because it containeth (almost) all miracles mentioned in the Gospell to haue been wrought vpon men. What be those miracles? The giuing sight to the blind: hearing to the deafe: speech to the dumb: health to the sicke: strength to the lame: cleannesse to the leapers: life to the dead: and release and liberty to them that were posses­sed of diuels. All these are wrought at once in the worke of our regeneration. Wheras we were by nature spiritually blind, the eyes of our mind are lightned to see the great things of God, and the deepe secrets of his kingdome. Whereas by na­ture we are spiritually deafe, our hearts are opened, that our eares do attend to the word of God. Whereas by nature we are spiritually dumb, not able to speake a good word, our lips are so opened, that our mouth doth shew foorth the praise of [Page 36] God, and is able to speak of righteousnesse. Whereas by nature we were spiritually sicke, heart sicke, sicke vnto death: we are in regeneration restored to spirituall health in part, and cer­tainly 1 assured of perfect recouery of all our spirituall infirmi­ties at the last. Whereas by nature we were spiritually lame and impotent, not able to stirre hand or foot toward any thing that good is, we are in regeneration made strong (in time) to walke about, and to doe the workes of God in some measure. 2 Whereas by nature, we were wholly defiled from the crowne of the head to the sole of the foot, with a most noysome spi­rituall leprosie, ten thousand times more infectious and dan­gerous, then any bodily leprosie: we are in regeneration clen­sed thereof, and made as whole (as we say) as a roch: yea, wher­as by nature we were dead in our sinnes, we are in regeneration, raised vp to the life of God. Finally whereas by nature, wee were possessed spiritually of the diuell: yea, touching both our soules and bodies in his thraldome, not able to doe any thing, but what he would haue vs to doe and doing that with all delight: we are in regeneration released of this bondage and made the freemen of God himselfe; Are not all these great things? How did men admire the least such miracle, wrought vpon 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. Ioh. 9. 32. How great then and how wonderfull is the worke of all the former miracles, at one instant wrought. Verily farre greater, vpon the inner man, and being spiritually wrought then all the for­mer outwardly wrought vpon the outward man: yea, all the former are the greater, because by working of them in our re­generation, we are in a moment aduanced from hell to hea­uen it selfe.

The disciples which Iohn sent vnto Christ to know whether he were the Messias or no, or whether they should looke for another, were returned by Christ to Iohn with this message, Goe and shew Iohn what things ye heare and see: The blind receiue sight, the halt doe goe: and the leapers are cleansed, and the deafe heare; the dead are raised vp: and lastly he addeth as the grea­test of all, the poore receiue the Gospell. Mat. 11. 4. 5.

How did the poore receiue the Gospell? viz. to their rege­neration of being the children of God. And that the meaning of our Sauiour 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 vp of the dead to be greater then making the blind to see, the halt to goe, the leapers to be cleane, or the deafe to heare? The proofe of all these particular miracles to be wrought in our regeneration, wee shall heare after­ward.

In the meane time, hereby it is most euident, that the worke of our regeneration is the worke only of God. For God only worketh all miracles. Blessed be the Lord God, euen 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 proueth God to be God alone, by the effect of do­ing wondrous things. Praise ye the Lord of Lords: for his mercy en­dureth for euer, which only doth great wonders. Psal. 136. 3. 4. Da­rius an Heathen could acknowledge the working of signes and wonders in heauen 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 beene no good argument of our Sa­uiour to returne the messengers of Iohn with report of his mi­racles, for demonstration of himselfe to be the Messias which should come, and no other to be looked for. If any that is lear­ned desire further handling of this generall point, I referre him to Beza against Holderus, in pages 13. 14. 15. 16. 17. 18. 19. &c.

To returne to the former matter, the worke 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 bee a new creature. 2. Cor. 5. 17. In Christ Iesus neither circumcision a­uaileth any thing nor vncircumcision, but a new creature. Galat. 6. 15. We are his workmanship created in Christ Iesus. Ephes. 2. 10. Our new man also is said to be created in Christ Iesus. Ephes. 4. 24. Neither is our regeneration, as great only as the first crea­tion [Page 38] of man, but also greater; yea, then the first creation of all things. This is manifest by these reasons.

1. Because the first creation, was (as it were) but one worke: 1 namely to make that which was not made before. But in this worke of regeneration, there is a double worke, first to take a­way our naturall corruption, secondly in stead thereof to cre­ate and forme Gods owne image.

2. In the first creation, there was no opposition, no ene­mies, 2 no let, no hinderance to God. But in our regeneration, there are many and mighty enemies, and many great lets and hinderances, and as it were blocks layd in Gods way. Satan himselfe with all his angels and the whole power of hell, do labor what they can to hinder t [...]s worke: 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 doe striue and struggle with God, by all meanes resisting him, and opposing themselues vnto this worke.

Yea, sometimes the children of God themselues (euen being regenerated) doe interpose and oppose themselues to the re­generation of other. For did not Iohn say to our Sauiour: Ma­ster, wee saw one casting out diuels by thy name, which followeth not vs: and we forbad him, because he followed vs not? Mark. 9. 38. Could Iohn and the other disciples with him, forbid another casting out of diuels, in the name of Christ, and not hinder the worke of regeneration?

Peter aduised Christ not to goe to Ierusalem there to suffer those things which he was to suffer: Marke 8. 32. The like did all the Apostles: Ioh. 11. 8. Peter also seeing Christs glory in the mountaine, where Christ transfigured himselfe, being ra­uished therewith, would haue had Christ to haue continued there still, and to haue built three Tabernacles, one for him, another for Moses, a third for Elias. Mark. 9. 5. Could Christ by the foresaid counsell haue auoided death, and not haue hindered the whole worke of mans redemption, and there­fore also of his adoption and regeneration? yea, had not the hinderance of Christs death, been the way to haue fet all the saints from heauen, that in their soules had been there before, by vertue of Christs death, after their translation into heauen, [Page 39] to be suffered for them in earth? The taking away of the cause must needs be the nullifying of the effects, depending vpon that cause. If any in great place, doe bestow an office vpon an other as pretending the bestowing thereof to belong vnto his place; shall not the receiuer of that office (though hauing for sometime enioied the same) be dispossessed thereof after­ward by another, that shall find the right of collating the same to be in him, and neuer to haue been in the other that before had bestowed it? The like might besayd euen of the dispos­sessing of the soules of the righteous of heauen it selfe, if they had been admitted thereunto by virtue of his death, that had not died.

Thirdly, touching the difficulty of our second creation a­boue the first: in our sayd first creation God did no more for vs 3 in our kind, then for all other creatures in their kind. He made vs perfect: and so he made euery other creature perfect in his kind. But in our second creation, God doth not only more for vs, then for the Angels that had fallen, but also then for the Angels that stand, as afterward we shall heare.

Fourthly, in the first creation, God wrought as God alone: 4 but in our second creation, regeneration and adoption, it was needfull that God should be made man, and that God and man made one person, should worke the said worke of our se­cond creation, regeneration and adoption, as afterward also we shall heare more largely.

Fiftly, our first creation, and the first creation of all things, 5 was made as of nothing, so also for nothing. But our second creation was not only wrought of nothing, and of lesse (or at least worse) then nothing, (for the new man is formed in vs, but not of vs) but it was also wrought at a price, or by a price. Note. For Christ gaue himselfe for vs, and we are said, to be bought with a price: as likewise shall be shewed anon.

Sixtly, the first creation of all things was perfected, and 6 consummated in six daies: 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 speciall sinne (as who is not?) how hard a thing is it in long time, and by many m [...]es to represse and reforme the same? And though a man [Page 40] doe liue many yeeres after his regeneration begun, yet it is neuer perfected in this life; neither shall be, till our corruptible bodies haue put on incorruption; and till that that is mortall be made immortall.

Seuenthly, to illustrate this by similitude, as it is more easie for the potter, or glasse man, to make an whole house full of 7 pots or glasses, then to set one together, and make it as sound as it was, being broken all to peeces: so was it more easie for God at the first, to make an whole world of creatures, then now only to restore, and build man vp againe, and (as it were to set him together againe) being (touching the image of God in him) destroied, and (as it were) broken in peeces.

All this of the difficulty of our second creation, in compa­rison Note. of the first creation, is to be vnderstood, but only in res­pect of mans iudgement touching the difficulty of things: not simply in consideration of Gods power. For to speake simply of Gods power, all things are alike thereunto. There is nothing harder or easier then another with God. It is as easie for him to make an whole world, yea, many worlds, as to make the least creature.

By this greatnesse of this worke, the worke it selfe is the more manifest, to be the worke only of God. For if to make a man, or to make an whole world, be not the worke of any but of God himselfe (as the whole Scripture teacheth vs) how much lesse may we say, that any but God alone can regene­rate a man and make a man the child of God? this worke be­ing (as hath beene shewed) greater then the work of creation.

The more proper therefore that this worke of regenerati­on is only to God, the more excellent needs must be the con­dition of them, that by this worke are made the children of God. According to the rarenesse of the workeman, so is the worke it selfe esteemed.

If but one man in a country, or in a kingdome, can doe some speciall worke, in what estimation is the worke it selfe? what then shall wee say of this worke of regeneration, and of making the sonnes of men the sonnes of God, which none can doe in the world, but only one euen God himselfe? How honorable therefore is their state [...]

CHAP. V.

AS in the former Chapter the dignity of Gods children hath been declared by the excellency of God who is their Father, as also by this, that God only hath begotten them againe vnto himselfe, and that no o­ther can worke the worke of our regenera­tion: so now to set foorth the same further by the first and principall cause thereof, viz. by that which first mooued God so to regenerate and adopt vs vnto him­selfe, let vs a little more consider of the infinit loue of his to­wards vs in this behalfe, whereof before we haue heard, euen that that loue is the principall cause of our adoption and re­generation.

This loue of God is here to be considered two waies. First, as the cause of election before the foundations of the world were layd, both to adoption, whereof now we speake: and also to the fruition of all other mercies in this life and the life to come. Secondly, as it was afterward in the fulnesse of time de­clared, by the sending specially of his sonne 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 loue of God as of the cause of making vs his children, doth not speake in the time present, but in the time past, by that circumstance of time sig­nifying the said loue of God, not to be a new loue, or a pre­sent loue only, but an ancient loue, euen from the beginning. The same (besides the Scriptures before alledged) is expresly testified by the Apostle Paul, who not only saith that God hath elected vs before the foundation of the world, but also touching the cause and the end of our said election, hee addeth, that God hath then predestinated vs to be adopted, (or to bee made children) through Iesus Christ vnto himselfe, according to the good [Page 42] pleasure of his will, Ephes. 1. 5. that is, according to his meere and most free grace, without respect of any worthinesse of them, whom he hath chosen: and the words following of the princi­pall end of our election, viz. the praise of the glory of his grace, do further manifest his free grace to haue beene the principall cause of election to adoption, and to the sonneship (if I may so speake) of God. For if there were any other principall cause thereof then only Gods free grace, then 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 speciall people, because only he loued 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 meere plea­sure of God to haue bin the cause of making them his people: so and much more may be said touching our adoption to bee the children of God. Yea, so also it is said, that God of his own will hath begotten vs againe, &c. that is, of his meer loue, Iam. 1. 18.

As this loue of God (afterward declared by the act it selfe, of adopting vs to be his children) was thus eternall without beginning, so also it is eternall in respect it shalbe without end: Therefore it is called euerlasting loue, Ierem. 31. 3. and Iohn saith, that whom God loueth once he loueth to the end: Iohn 13. 1. And indeed whatsoeuer is without beginning, is also without end. Many things haue beginning, which shall haue no end, as all Angels good and bad, and the spirits of all men: but nothing shall haue end, that hath no beginning. Therefore as before we heard that all that are regenerated haue beene beloued of God without beginning of his loue, so Peter saith that such al­so are kept by the power of God vnto saluation, &c. 1. Pet. 1. 5. But of this before, Chap. 2. Neither only is that loue of God to­wards the regenerated euerlasting 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 worthinesse in them that are without beginning beloued. For how can they pretend any worthines in themselues to haue beene the cause of that loue, that was more ancient then themselues, yea then the world? The cause must be before the effect, and not the effect [Page 43] before the cause. In this respect therefore the dignity of Gods children is so much the greater; first because they are beloued of God: secondly because they haue been so long beloued of God: thirdly, because they haue been and are freely beloued of God: fourthly because the loue of God is euerlasting. Con­cerning the first; if the fauor of a king be as the dew vpon the grasse, Pro. 19. 12. and if in the light of a Kings countenance be life, and his fauour be like a cloud of the latter raine, Pro. 16. 15. what shall we say of the fauor of God, and of the light of his countenance that is king of kings?

The same is to be said of the antiquity of Gods loue. For as it is the greater grace and honor for a subiect, the longer he hath been in fauor with his Prince; so likewise that all the chil­dren of God haue been so long in fauour with God, and that God hath so long loued them, it cannot but be the greater honor vnto them.

Thirdly, the freenesse of Gods loue without respect of any desert in his children, doth as much dignifie his said childrē, as the free grace of a Prince without any desert or gifts, whereby to procure the Princes fauor, doth the more honor such a sub­iect as is in such free fauour with his Soueraigne.

Fourthly, and principally the loue of God is the more ho­norable in respect that it is euerlasting, because we see the grace and fauour of all Princes to be mutable. Though Ha­man were in such grace with Ahashuerosh that hee procured him to write his royall letters for the destruction of all the Iewes: yet we know what a change fell out afterward. Yea, how soone and vpon how light an occasion (euen vpon the false re­port only of flattering Ziba) was the great loue of Dauid qua [...] ­led towards Mephibosheth the sonne of his ancient and most faithfull friend Ionathan? Sith therefore the loue of mortall Princes is so vncertaine, it cannot but be the greater honor to the children of God, that they are so rooted and grounded in grace and fauor with God, that nothing whatsoeuer shall euer bee able to disgrace them with him, so as that he shall for e­uer cast them off. But this shall further appeare by other things, afterward handled concerning their further digni­ty. All this of the loue of God, of his ancient loue, and of [Page 44] his free loue, and of his vnchangeable loue towards his chil­dren, is the more honor vnto them, because as it is said, Iacob haue I loued and Esau haue 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 euill, to cut off their remembrance from the earth. Psal. 34. 16. And therefore the wicked haue no part in the foresaid loue of God, but it is proper and peculiar only to the children of God. And thus we see, that the foresaid loue of God towards his children is not only to be considered as the principall and first mouing cause of their regeneration: but also as a singular, and most honourable benefit and preroga­tiue. Thus much for the first consideration of the loue of God in making vs his children, viz. as it was the cause of our election at the first, euen before all times, vnto our adoption and regeneration to be made in time. Touching the second consideration of Gods loue in making vs his children, name­ly as it hath been declared particularly, in giuing his sonne for the effecting of our adoption whereunto we were predestina­ted and elected, it is said, So God loued the world, that he hath gi­uen his only begotten sonne, that whosoeuer beleeueth in him should not perish, &c. Ioh. 3. 16. If God so loued the world that he sent his sonne, that men might haue euerlasting life by beleeuing in him, then also in his said loue he sent his sonne to adopt them vnto God. For none can beleeue but such as are adop­ted, and haue the spirit of adoption, whereby to beleeue God to be their father. And adoption is one necessary step to euer­lasting life: and without adoption and regeneration, can no man enter into the kingdome of heauen, as our Sauiour tea­cheth Nicodemus in the same chapter.

Neither is it only manifest thus by consequence, that God so loued the world, (that is, the elect men in the world) that he sent his sonne for their adoption, but the Apostle doth also teach the same expresly; When the fulnesse of time (saith he) was come, God sent his sonne made of a woman, and made vnder the law, (that is, not only borne in the time of the law, but also made subiect both to the obedience and to the curse of the law) that he might redeeme them that were vnder the law, that they might receiue the adoption of sonnes. Galat. 4. 4. 6.

By these testimonies it is manifest, not only that God de­clared his great loue towards vs in sending his own and only sonne into the world, to make vs his children, but that also God the sonne was a principall agent in the work of our adop­tion and regeneration, as well as God the father: and that wee could no more haue been made the children of God without the worke of God the sonne, then without the worke of God the father.

The same is yet further manifest, by the Euangelists inter­pretation of the propheticall words of Caiph as spoken as hee 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 Euangelist) spake hee not of himselfe, but being high Priest that same yeere, he prophecied that Iesus should die for that nation: and not for that nation only, but that he should gather toge­ther the children of God that were scattered. Ioh. 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 obserued Note. that he speaketh not passiuely, but actiuely. He saith not, that the children of God might be gathered together, but he saith that he might gather together, &c. So he noteth that the gathering together and adopting of the children of God, is a worke of Iesus Christ as well as of God the father. The same our Sauiour himselfe testifieth, saying: Other sheepe I haue also which are not of this fold, them also must I bring. Ioh. 10. 16. he saith not they shall be brought, but that he himselfe must bring them. Peter accordeth with both the former testimonies, making this to be the end of Christs suffering once for sinnes, &c. not that we might be brought only to God, but also that he might bring vs vnto God. 1. Pet. 3. 18. As therefore we could not haue been saued without Christ, so neither could we haue been adopted without him.

Therefore also, as before we heard the dignity of Gods chil­dren, to be the greater by the worke of the father, so it is also the greater hereby, that the father worketh herein by the sonne: and the sonne worketh with the father as well in this [Page 46] our second creation as in the first: For Christ is the same in glory and excellency with the Father. Whatsoeuer is spoken of the Father (according to the Deity) the same may also be sayd of the sonne. For I (saith Christ himselfe) and my Father are one. Ioh. 10. 30. and the Apostle saith, that hee being in the forme of God, thought it no robbery to be equall with God. Philip. 2. 6. And he is called the heire of all things, by whom God the Father made the world: and the brightnesse of the glory, and the ingraued forme of his fathers 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 con­ceiued in the wombe of a virgin by the immediat operation of the holy ghost; and being personally vnited to the God­head, that both natures might make one person; and so vnited, being also altogether without sinne, vnspotted, vndefiled, most holy and righteous. In his offices also he was most ho­norable: being the onely King, Priest, and Prophet of his Church: yea, such a King, Priest, and Prophet, as of whom Da­uid and Salomon, and all their kingly posterity, with the Priests of the law, and the Prophets extraordinarily raised vp and sent to the ancient people of God, were but types, figures and shadowes.

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 honorable persons that any Prince doth imploy for the good of any other, the more is he dignified and graced, for whose good such honourable persons are so imployed.

Did not Balak King of Moab, much honour Balaam by sen­ding vnto him, first some of the Elders and Princes of Moab and Midian: Num. 22. 5. 7. and 13. and afterward more Princes and more honorable then the former? vers. 15.

Was it not a great honor to the Prophet Isaiah, that Heze­kiah sent Eliakim the steward of his house, and Shebna his Chaun­cellor and the elders of the Priests to aske counsell of him touching Rabsheka? 2. King. 19. 2. May not the like be sayd of Iosiahs sen­ding Hi [...]kia the Priest, Ah [...]kan the sonne of Shaphat, Achbor the [Page 47] sonne of Michaiah, Shaphan the Chancellor, and Asahia the Kings seruant, to Huldah the Prophe [...]esse for counsell from the Lord tou­ching the finding of the lawe [...] 2. King. 22. 12.

That the Centurion sent not one of his own seruants, but the elders of the Iewes vnto our Sauiour in behalfe of his sicke seruant, Luc. 7. 3. was it not to doe the more honour to our Sa­uiour?

If the sending of such honourable messengers were some honour to them to whom they were sent, what shall we thinke of Gods sending his owne sonne to vs, and for vs, to make vs his children? Doth not God thereby greatly honor vs? verely it cannot be denied: sith the sending of Christ was more, then if he had sent all the Angels in heauen. For Christ is made so much more excellent then the Angels, by how much more he hath ob­tained a more excellent name then they. Heb. 1. 4.

This is so much the more, because God sent not his sonne in glory, and to liue here in glory, but in basenesse and in forme of a seruant, cloathed with our base nature (yet purged from all corruption as soone as it was separated in the wombe of the Virgin to be that which afterward it was) and so to liue a while in pouerty, in shame, and in all contempt, and at the last to be put to the most shamefull death of the crosse, as though he had been a worme 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 honor to a poore, yea, to a trayte­rous subiect, being somewhere in captiuity, bondage, and great misery, if his Prince should abase his only sonne, and send him disguised in base apparell, and to vndergoe much po­uerty and other hardnesse, with shame also and contempt for a time, for the redeeming the said subiect and to bring him home to the Court of the Prince, there to eat meat with the Prince his sonne, and to be accounted as a companion of his? How great then, is this honour that God hath done vnto vs in sending his own sonne, and in exposing him to many, (yea to all) indignities to redeeme vs that we might receiue the adopti­on of sonnes?

Before I proceed any further, let me here insert another principall cause of our regeneration, viz. the mercy of God. [Page 48] This may seeme to be all one with the loue of God, before handled. And indeed it is so like thereunto, that it is often confounded therewith: so that the word loue is often taken for mercy: and mercy is often taken for loue, when there is speech of the dealing of God with men: especially in the mat­ter of election, calling and saluation. This may be obserued in diuers places before alledged, and therefore I stand not vpon 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. Loue may be and must be in man towards God: but it is very absurd to say that a man may shew mercy vnto God. Againe the loue of God hath respect vnto vs as being only the crea­tures of God; euen base creatures, such as were altogether vn­worthy so great honour of being made the children of God. But the mercy of God hath respect and relation vnto vs, not only as we are creatures, base, and vnworthy of the foresayd loue, but also as we were miserable, especially polluted with in­finit [...] yea, dead in all sinnes and trespasses; more then vnworthy of his fauour, euen such as had deserued his euerla­sting displeasure and indignation: as hauing been traitors and rebells against him in the highest degree. Furthermore, the loue of God is in order before the sending or giuing of Christ, being the cause both of our election, and also of send­ing or giuing Christ Iesus as hath beene shewed touching e­lection out of Ephes. 1. 5. 6. and touching the sending of Christ out of Ioh. 3. 16. But the mercy of God is only in Christ Iesus, and for Christ Iesus his sake, as afterward shall appeare.

Whereas it is said that we are elected in Christ, that is not to be vnderstood simply of election itselfe, but rather of the ends whereto we are elected, viz. adoption and saluation. To speake simply of election itselfe, it was meerly of the free loue of God, and the efficient cause thereof was only in God him­selfe. And so God hauing eternally decreed our saluation, did also at the same instant decree the meanes of our saluation; namely the giuing of his only sonne to be made man for vs. We were first in order elected to be saued, and then Christ was appointed and at the same instant destinated, to be the [Page 49] person by whom we should be saued. Therefore, as Peter saith that the Iewes had put Christ to death by the determinate counsell and foreknowledge of God, Acts 2. 23. so he calleth Christ alambe vnspotted, &c. ordained before the foundations of the world, 1. Pet. 1. 20.

Notwithstanding this priority of decreeing our saluation, before the sending of Christ was decreed, must be vnderstood of a priority in order in the nature of things, not of a priority in time. For both being eternall and before all times, (to wit the decree for sauing vs, and the decree for sending Christ to worke out that saluation for vs) one could not bee before an other in time. For in things eternall, there can be neither pri­ority, or posteriority in time. Thus then we see a plaine distin­ction betwixt the loue of God, and the mercy of God, either in our election, or in the worke of regeneration, or in any o­ther thing.

That the mercy of God was one of the principall mouing causes of our regeneration, viz. which moued God to worke this worke in vs, it is manifest also by the testimony of Peter. For he in his first Epistle and Chapter, hauing after his Apo­stolicall maner 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 Iesus Christ, who according to his a­bundant (or rich) mercy hath begotten vs againe, &c. 1. Pet. 1. 3. Is it not in these words plaine, that the Apostle doth make the mercy of God a principall cause first mouing God to beget vs againe? So the Apostle Paul in the worke of our saluation ioineth together the mercy of God, and the washing of the new birth, Tit. 3. 5. So also particularly speaking of his owne con­uersion from blaspheming, and from persecuting and op­pressing of the Church, to the true feare of God, and loue 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 receiued to mercy, or I found mercy. By the mercy of God here, I vnderstand the pity and compassion that God tooke vpon vs beholding vs in our miserable state by nature, being blind, deafe, dumb, lame, sicke, dead, &c. (as hath been said) and so his bowels of compassion being moued towards vs, and neuer [Page 50] ceasing to worke (as it were) in him till by the worke of our re­generation he had released and discharged vs from our fore­said miserable state and condition. I might speake in this place of the mercy of God in forgiuing our sinnes: but because I shall speake afterward of the forgiuenesse of sinnes amongst the benefits belonging to the children of God by their com­munion with God: therefore I will spare all speech thereof here. In the meane time that God hath shewed such mercy vn­to men, as to make them his children, it cannot but adde som­thing to their dignity. For as it is a great preferment to be be­loued of God, he being the King of kings: so it is no lesse mat­ter for such miserable, yea, rebellious and traiterous creatures, as we were, to find such mercy with God, as not only to be par­doned of all our sinnes, but also to be made his children: yea, this is the greater matter, because it is a speciall testimony of the loue of God before handled. For if he had not loued vs full dearely, he would neuer haue shewed such compassion vpon vs.

CHAP. VI.

TO returne a little backe, and to consider a little more of Christ Iesus as one of the principallest agents in our regeneration; all before spoken of the fathers sending of him is so much the more, because himselfe also came voluntarily and of his owne accord, e­uen freely offering himselfe to be so sent, be­cause he saw that no burnt offrings or other sacrifices would be sufficient for our saluation 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 [Page 51] for, did he any waies shrinke, or shew that hee repented of his former forwardnes? Nothing so: but he did most willingly proceed and go through with that which the Father had de­creed he should performe, and which himselfe had taken vp­on him to doe in our behalfe: viz. not only to accomplish and fulfill all righteousnesse, Mat. 3. 15. which actiuely was to be ac­complished and fulfilled by him; but also to suffer both po­uerty, reproch, contempt, and all other indignities, wrongs and iniuries with men: and euen the wrath of God his father, the torments of hell, and the sorrowes of the life to come in his soule as well as in his body, and in his body as well as in soule (we hauing deserued all these things) euen such paines and pangs as would haue broken the backe and very heart strings of all the Angels in heauen.

Notwithstanding, all that he suffered, onely whiles he liued in the earth long before his last passion, Ioh. 12. [...]7. and the very night before his said passion, in the garden, when he praied thrice, that if it were possible that cup might passe from him, and when his sweat was like drops of blood, trickling downe to the ground, Luk 22. 41. &c. and in his last passion it selfe, 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 then can be spoken) that, albeit till his time appointed was come, he did sometime auoid the rage and fury of his e­nemies, yet for all that he did often sharply reprooue his very friends that either gaue him any counsell to the contrarie, Mar. 8. 33. Ioh. 11. 8. 9. or that did any thing for to haue rescued him against his enemies that put him to death. Mat. 26. 53.

His threefold praier (before mentioned in shew to the con­trary) was not so indeed, because it was but conditionall, and shewed the greater extremity of his passion. For after the said Note. praier he did not only rebuke Peter for going about to rescue him (as was said) by smiting off the high Priests seruants eare: neither did he onely heale him whom Peter had so maimed, the better to shew that he neither had pleasure in Peters rash­nesse, neither had any spleen against the said high Priests ser­uant that had come out with other to apprehend him: but he [Page 52] did further also tell him, that if he would he could by his pray­er to his father haue obtained more then twelue legions of An­gels, to take him from them. Who then had laid their hands vp­on him? Mat. 26. 53. Doth not this most plainly testifie that he did all most willingly? Doubtlesse it doth. For otherwise he could as easily haue auoided, yea and confounded all the com­pany though comming foorth with swords and stanes to take him, as by telling them that he was the man they sought for, he made them to goe backward and to fall to the ground. Ioh. 18. 6.

By these things therfore, that God so loued vs, that to make vs his children, he sent his owne sonne, and that in forme of a seruant, yea, and worse then a seruant vnto wretched men (not for doing any thing (as Paul for biddeth vs to be the seruants of men. 1 Cor. 7. 23.) but for suffering any thing at their hands: And that the sonne himselfe did also this most willingly and cheerfully without any constraint, doth it not manifestly ap­peare, that the adoption of the children is much graced and honored?

Yea certainly, the more is that their adoption to be the chil­dren of God graced and honored by all things before spoken of, because as Christ was therefore sent, and did therefore come, and being come did also willingly vndergoe and suffer all, so also he did effect that, which was so the end of his send­ing▪ comming, and suffering. For so it is said of him (not of the father) that as many as receiued him, to them he gaue prerogatiue to be the sonnes of God; (or to be the children of God) euen to them that beleeued in his name: Ioh. 1. 12. And so although it be said in one respect that he is not ashamed to call vs 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 vnto glory. and also he is expresly intituled by the name of Euerlasting father: Isa [...]. 9. 6. Moreouer by these things thus written, it is most apparant, that Christ hath not onely made vs the children of God, but also that he hath paid full deerely 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 siluer or go [...]d, but his owne most pretious blood. 1. Pet. 1. 18. 19. and by the blood of Christ are ment all [Page 53] those his dreadfull sufferings before mentioned. If God had sent all the Angels of heauen and they had taken our nature vpon them, and therein had shed their bloud for vs, 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 leaue that which was not, and to returne to that which was, it is much, and exceeding much, that God hath honored mankind, especially his children, by giuing vnto them all li­uing creatures, to be killed for preseruation of their present life. Much more then is this honor (and ten times greater then the heart of man can conceiue) that God hath not spared his owne sonne, but giuen him to the death. Rom. 8. 32. (yea, to such a death as he suffered, euen the cursed death of the Crosse) that being dead in sinnes we might be made aliue. Ephes. 2. 5. and so receiue 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, euery time we see sheepe or lamb, or pigeon, or chicken, or any thing els, by butcher, or by any other body, to be killed for vs; it were (I say) a wor­thy meditation, if then we could thinke and say, This is a great honor of God towards vs, that this innocent and harmelesse creature must die to preserue vs aliue. But (O Lord) how hast thou honored vs, by giuing thy sonne, thy only sonne, thy sonne whom thou louedst most deerely, euen as thy owne soule, thy sonne Iesus, to be slaine, and to suffer more then a thousand bodily deaths, to make vs thy children, that so we might liue in thy sight!

Did not Abraham greatly honor God, when he was so wil­ling, to take now (without delay or any stay for issue of him) his sonne, his only sonne, his sonne Isaack (in whom the pro­mise was made of blessing for all nations) his sonne whom he loued most tenderly, (not only for natures sake, but also for the promise sake) and to goe to the land of Moriah (an vn­known country) and to offer him (that is, to kill him with his own hands, not to giue him to another to be offered and kil­led) for a burnt offring (an honourable but an hard and wofull kind of death, for the naturall father to put his own naturall [Page 54] sonne vnto) vpon one of the mountaines which God should shew him Genes. 22. 2. (he could not tell where) did not Abraham (I say) greatly honor God, by being willing and ready to doe it; and by going so farre in the doing of it, that the knife was in his hand to haue killed his owne sonne vpon Gods comman­dement in that behalfe; and that therefore he had done it in­deed, if God himselfe had not countermanded him, and for­bidden it? Doubtlesse Abraham did so thereby honour God, that Abrahams faith in that behalfe hath beene the more re­nowned and honorable euer sithence, and shall be renowned and honorable to the end of the world.

How then hath God honored vs by giuing his sonne for vs? and how hath Christ Iesus honoured vs by giuing and offring vp himselfe a sweet smelling sauour and sacrifice to God for vs, that did by our sinnes stinke most noy somely in the nostrills of God? Abraham had receiued his sonne from God: God had not receiued his sonne from vs. Abraham might haue had an other sonne from God, as well as he had Isaak: God could not haue an other besides Christ. Abraham did owe his sonne, and all that he had; yea, himselfe also to God: God oweth nothing to vs.

Abraham had a commandement to offer his sonne Isaak vnto God. Had God any commandement, or could any com­mand God to giue his sonne vnto vs and for vs. Abraham and his sonne both were to dy at the last. The sonne of God was as immortall and free from death as God himselfe, because he was God with his father. Abraham had had his sonne but a while: but God had had his sonne from all eternity. Abrahams sonne was like to himselfe but in part: Gods sonne was perfe­ctly and fully like vnto him.

In all these respects and in diuers other, we plainly see how much more God hath honored vs by giuing his sonne, as also how much more Christ hath honoured vs by giuing himselfe for vs, then Abraham honored God, by giuing his sonne vnto God, that had first giuen him to Abraham.

Againe were it not a great honour to any poore and base subiect &c. being in miserable bondage and captiuity (as be­fore I said) for his Prince being wise and knowing what he [Page 55] doth, or for such a sonne of such a Prince to giue a very great price for his ransome? who then can expresse the honor that Christ Iesus hath done to vs, in that being the sonne of his fa­ther, tender and deere vnto him (as Salomon speaketh of himselfe in respect both of his father and mother. Pro. 4. 3.) and being euen the sonne of his fathers desires (as Bethsheba spake of Salo­mon and to Salomon. Pro. 31. 2.) and being full of wisedome and grace, Luk 2. 40. and being the wisedome of his father Luk. 11. 44. And hauing all treasures of wisedome and knowledge hid in him, Coloss. 2. 3. who (I say) can expresse the honor that Christ Iesus, being such as he is and alwaies was, hath done vnto vs in gi­uing a greater price for our ransome and adoption to his fa­ther, then all the kingdomes of the world (ten thousand times told) are worth? For do we not account of all things, according to the price that wise men doe giue for them? Is then the a­doption of Gods children lightly to be accounted, for which Christ gaue as great a price as for our saluation? This of the price which Christ hath giuen to make vs the children of God, is the more, because he gaue not the same price or any o­ther, for to redeeme the Angels (that kept not their standing) that they might with vs receiue the adoption of sonnes.

Before their fall they were so much more glorious then man before his fall, by how much more their habitation and employment in heauen, was more glorious then Adams in earth: yet, hath Christ Iesus, in making in vs his children alto­gether passed them ouer: and they are still reserued in euerla­sting chaines vnder darknesse, vnto the iudgement of the great day. Iude 6.

How greatly therefore hath Christ honoured vs by giuing such a price to make vs the children of God, who dwell in houses of clay, and who touching part of vs are but wormes meat, whereas he hath giuen none at all, for them that before their fall, were most glorious spirits, dwelling with God him­selfe in heauen?

Because also the holy ghost is of the same glory and excel­lency with God the father, and God the sonne, therefore the worke of the holy ghost in our adoption is likewise to be con­sidered with the worke of the father and of the sonne. For the [Page 56] father and the sonne worke not without the holy ghost. As in the first creation it is said that the spirit of God moued vpon the waters, or sate vpon the waters, and vpon the whole matter of all things before created (euen as a bird sitteth vpon her egs) to bring the said first matter into forme and fashion, and so did immediatly execute that in the first creation which God the father had decreed, and which God the sonne had spoken concerning the said creation: so in our second creation and adoption God the father and God the sonne work not imme­diatly but by God the holy ghost.

The same holy ghost also is he, by whom the comming of Christ into the world, his death, and other things he suffered, euen the whole price which hee gaue of his actiue and passiue obedience for vs, is applied vnto vs.

Our Sauiour 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, &c. That which is borne of the flesh is flesh, and that that is borne of the spirit is spirit, &c. and againe, The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it commeth, nor whither it go­eth; so is euery man that is borne of the spirit. Ioh. 3. 5. 6. 7. 8.

Yea the spirit of God seemeth to be that very immortall seed of our new birth whereof Peter speaketh, 1. Pet. 1. 23. I know that other doe interpret the word to be that immortall seed there spoken of, because it is said, not of mortall, but of immortall seede, by the word. Notwithstanding to me it seemeth otherwise, be­cause the Apostle changeth the first preposition (of) vsed in the first place, into another, viz. into (by) vsed in the second place in speaking of the word. And therefore I doe rather thinke the word there to be noted, as the instrument onely, whereby that immortall seed of our new birth before spoken of, is conueied into vs. This (I say) I doe the rather thinke be­cause of the change of prepositions, the Apostle not saving, being borne anew, not of mortall, but immortall seed of the word, but saying in this last clause, by the word.

Yea, I am, and shall be the more fully perswaded of this in­terpretation to be the right (till I shall heare, or see better rea­son then I haue done for the former) because of the places be­fore [Page 57] alleged, to proue our regeneration to be of the spirit of God, as well as of the father, and of the sonne, and because the preposition of, first vsed in that place of Peter, is so constantly vsed in all the former places concerning the spirit, viz. Ioh. 1. 13. and 3. vers. 5. 6. and 8.

I acknowledge the word to be called seed, in respect of the fruits of righteousnesse, Luk. 8. 11. but for the reasons before alle­ged, I cannot yet thinke it to be there vnderstood for the seed of our regeneration, any otherwise then it is the instrument of conueying the spirit of God into vs.

Moreouer, 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 witnesse to our spirits that we are the children of God: Rom. 8. 15. 16.

So then the holy ghost doth both immediatly beget vs to God, and is also a witnesse 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 vsed for the dignity of Gods children; sith they haue so honourable a father, and sith their adoption is thus honored, with the worke of all the three persons in the Deity; and sith the originall cause of the said adoption is both the free loue of God the father in sending his owne and onely sonne; and of the sonne in comming so willingly and submit­ting himselfe so cheerfully to so base a condition for the effe­cting of the said adoption; and sith also he gaue so great a price for it, it cannot be, but the worke it selfe is very honorable.

Thus we see, that they that be againe so regenerated of him, and by him, by whom they were at the first made, haue 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 heauen heauenly: of God the father (of whom the whole family in heauen 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 spirituall, 1. Cor. 2. 15. So they are not only humane, by the humane nature, but also diuine by participation of the diuine nature: 2. Pet. 1. 4. not touching their substance, but [Page 58] touching diuine qualities and operations.

Such therefore, and only such may truly speake of nobili­ty. For only they may most truly say, they are borne of God, as we haue seen before, chap. 2. 29. and as the Apostle speaketh afterward chap. 4. 7. And they onely may most truly also say further, that they are the generation of God, Acts 17. 28. and that in such maner, as that thereby they are citizens of heauen, and inhabitants together with the glorious Angels: as afterward we shall heare more at large.

In respect of this nobility, and without this, all other nobi­lity is nothing in Gods sight. Yea, that which our Sauior spea­keth of the Iewes particularly, may be said generally of al that are not the children of God, They do the works of their father the diuell and the lusts of their father they will doe Iohn 8. 41. 44. Not much vnlike also is that description of the King that is the sonne of nobles, that eat in time for strength, and not for drunken­nesse. Eccles. 10. 17. For what doth Salomon by this description teach els, but that such kings are most renowned and noble, which doe adorne their kingly descent with true piety and so­briety? And though Salomon speake but of eating in time for strength and not for drunkennesse; yet by this one vertue hee meaneth all other. And of this vertue he maketh choice a­boue 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 vse of meats & drinke, and to eat both only in time, and also for strength, not for excesse, 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 onely haue 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 diuell as doing his works, what greater basenesse, vilenesse, and ignobility can there be then to be such? Seeing therefore these things are so, who seeth not but that the state of Gods children is much dignified thereby? For who doth not highly account of nobility? what striuing, what labouring, sometime [Page 59] also what offering and paying is there for it? For it? For what? Euen for names and titles of nobility, which earthly Princes haue in their power to bestow? what striuing then, what labo­ring, and what praying, (in stead of paying) ought there to be for that nobility, which only commeth from the God of hea­uen and earth? Nobles here of the world sit with Princes of the world in their Parliaments, to make lawes for the gouernment of other. But it is better to receiue lawes from God then to make lawes for men: and it is much better for a man to go­uerne himselfe, then without that to prescribe and giue lawes for the gouernment of other. Last of all we shall heare after­ward, that the least of Gods children shall sit in greater place with Christ Iesus, euen to iudge the world, in his heauenly Parliament, then the greatest nobles that euer were in the earth did euer sit with any earthly Prince, in their earthly parlia­ments. Thus much for this point.

CHAP. VII.

HAuing hitherto spoken of the excellency of the authors of our regeneration, and of the prin­cipall motiues of them thereunto, &c. let vs in the next place consider what instruments the sayd authours haue vsed 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 himselfe (I meane Father, Sonne, and holy ghost) bee the onely authors of our regeneration, yet we heard before, that men are the instruments of God, whereby the immortall seed of our new birth is conueied vn­to vs, for the effecting of our sayd new birth. These are chiefly the ministers of the word, touching whome, as wee haue heard, the Apostle saith that some plant, and other wa­ter, but that God giueth increase; so hee also saith of him­selfe and all other that they are labourers together with God.

Now touching the ministers of the word, especially of the gospell, it is said for their commendation and honour; How beautiful are the feete of them that bring glad tidings of peace &c. Rom. 10. 15. out of Isa. 52. 7. Where the word of admiration, (how) is to be noted, as teaching, (as before hath beene insinua­ted chap. 2.) that indeede the calling of the ministers is more honorable then well can be expressed. The synecdoche also of their feete, put for their whole man, importeth that if the feete of them that bring glad tidings bee so beautifull, how much more beautifull should their faces be?

For what doth the glad tidings of peace there meane, but the preaching of the Gospell, which is the doctrine of our recon­ciliation to God, and of our peace made with God by Iesus Christ, by whom it pleased the Father to reconcile all things vnto himselfe, and to set at peace through the bloud of his Crosse, both the things in earth, and the things in heauen? Col. 1. 20. that is, both the elect liuing stil vpon the earth, and also elect, whose soules be­fore that time had beene translated into heauen. For as tou­ching the Angels of heauen, what neede they any reconciliati­on, or how could they be reconciled, that neuer had offended God, or were alienated from him? Therefore the gospell is cal­led the ministerie of reconciliation. 2. Cor. 5. 18 and the word of re­conciliation, verse 19.

It is also called the Gospell of peace. Ephes. 2. 15.

As the ministery of the Law may be called the ministery of wrath, because it discouereth our sinnes, whereby we deserue the wrath of God, and so it testifieth the wrath of God, (in which respect Iosias at the finding of the book of the Law, that had bin long hid, is sayd to haue rent his clothes, 2. Kings 22. 11. as perceiuing thereby the transgressions of the people, and the wrath of God hanging ouer their heads for the same) as (I say) the Law in that respect may ie called the ministery of wrath because it testifieth and sheweth the wrath of God prouoked by mens sinnes against the Law: so the gospell may be and is called the gospell 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. &c. and in man Note. likewise towards God, making them as meeke as lambes that [Page 61] were before as fierce as Lions & Tigers: but also because it testi­fieth God to be at peace by Iesus Christ with mē. In this respect therfore, wel might the Apostle, & wel might the Prophet say in commendation of the ministers of the gospell, How beauti­full are the feet of them that bring glad tidings of saluation! And if their feet are to be thought so beautifull, much more their fa­ces. The face of Moses hauing receiued that law that is, as wee heard, the ministery of wrath, was so beautiful and did so shine, that the people could not indure the sight thereof. Exod. 34. 30.

Wherefore did the Lord put such glory vpon the very face of Moses? was it not to make him in respect of his ministery, the more honorable with the people? What then is to be said of the ministers of the Gospell in the former respect?

Before the comming 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 iudgments of God against them, were so honorable that both God him­selfe ioyned the regard of them with the regard of kings, say­ing, Touch not mine anointed, and doe my prophets no harme. Psal. 105. 15. and also that kings were glad of their company, for the honoring of them before their people: 1. Sam. 15. 3. And ther­fore 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 Dauid were all euill.

In the time of our Sauiour such Prophets beeing in some sort ceassed, Iohn Baptist raysed vp betwixt such prophets and Euangelicall ministers, is commended by our Sauiour in this manner; What went ye out (into the wildernes) 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 flant & ruffle it out in silkes & veluets, and be georgeously aparrelled) are in Kings houses. But what went ye out to see? A Prophet? yea, I say vnto you, and more then a Prophet &c. So our Sauiour mag­nifieth Iohn Baptist, not onely aboue gallant and gorgeous [Page 62] courtiers, but also aboue the ancient Prophets: yet for al that, he commendeth the least minister of the Gospell aboue him, saying, Notwithstanding, he that is least in the kingdom of heauen, is greater then he, Mat. 11. 7. 8. 9. 10. 11.

The excellency also of the ministers of the word (especial­ly of the Gospell) is manifest by the honorable names and ti­tles giuen vnto them by God himselfe. For are they not called in a speciall manner, the men of God? 1. Kings 13. 1. 2. Tim. 3. 17. Be they not intituled the lights of the world? Mat. 5. 14: yea, was not Iohn Baptist called a burning and a shining candle, Ioh. 5. 35. Doth not the Apostle say of himselfe and of other: We are Embassadors 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 shepheards? Are not the ministers of the seuen Churches of Asia called starres and Angels? Reu. 1. 20.

Hath then the Lord alwaies imploied such honorable per­sons in the calling of his children, that is, both in the first ga­thering and begetting of them againe vnto himselfe: and also in the feeding, nursing, and strengthning of them being so ga­thered and begotten? And shall we thinke that the state of the children of God themselues is not likewise very honourable? Princes and other men of great place and wisedome, vse the more honorable persons in any businesse (as before vpon o­ther occasion wee haue heard by the example of Balak King of Moab, of Hezekiah, and Iosiah, &c. chap. 5.) by how much the seruice it selfe is more honourable. Shall we then thinke that the most high God of heauen, great in wisedom and pow­er, would imploy so honorable persons vpon a businesse not sutable vnto them? Doubtlesse as Princes sending forth such in Embassage, or employing in some other great seruice such as before were not very honorable, doe therefore grace and dignifie them with some new honorable titles, as of Knights, whereas before they were scarce esquires; or of Barons, where­as [Page 63] before, they were but knights; or of Earles, whereas before they were but Barons, & that to this end that their ambassage or other works wherein they are imployed may be the more honorably accounted of, yea, and because their emploiment being it selfe honourable, doth therefore require like honora­ble persons to be employed therein: so because the worke of our regeneration is very honorable, and to teach all men ho­norably to thinke of it, therefore hath the Lord with such Ti­tiles dignified and graced his seruants whom he doth employ to worke and effect the same.

If any, notwithstanding that before said of the excellency and preheminence of the ministers of the gospell (aboue the ministers of the Law, euen aboue the great prophets) shall for all that conceiue more honourably of the prophets, then of the ordinary ministers of the gospell (though there bee no reason so to do, because as the ministery it selfe of the gos­pell is more honorable then the ministery of law and vnder 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 dayes, as well as it was preached in those dayes, for the begetting of the elect then liuing. So it is expressely sayd, whatsoeuer things are writtē aforetime are writtē for our lear­ning, that we through patience & comfort of the scriptures may haue hope. Rom. 15. 14. What hope can there be without adoption and regeneration, as shall afterward appeare? If then the former writings of the prophets be as well for the regeneration of children to God now, as the ministery of the present ministers; why may not those writers be as well called ministers for vs, as they were indeed for those ages wherein they liued? yea, they are so called; yea, they are sayd to haue ministred ra­ther for vs then for themselues, and for other, that then liued with them.

So sayth the Apostle Peter most expressely, speaking of the prophets that had enquired and searched of the sal­uation before spoken of by him, and saying, that vnto them it was reuealed that not vnto themselues, but vnto vs they should mini­ster the things which are now shewed by them that haue preached the [Page 64] Gospell, &c. 1. Pet. 1. 12. These words are not to be taken for a simple deniall, as if the Prophets had not ministred at all vnto themselues and to other of those times, the things that were afterward preached, but rather they are comparatiuely to be vnderstood, viz. that they did not so much minister those things to them of that age, as to succeeding generations. Ther­fore the regeneration of the children of God of these times, is not wrought only by the present ministery: but also by the ministery of the ancient Prophets.

How honorable therefore is that state and condition, for the better working whereof the Lord hath not only now gi­uen present ministers, and graced them with honourable names, but hath also so many yeers before raised vp such wor­thy persons as the ancient Prophets were?

With this argument from the excellency of the instrumen­tall fathers of our regeneration, let vs ioyne an other the like, from the excellency of the instrument it selfe, whereby the said instrumentall fathers doe beget vs againe vnto God, that is, from the excellency of the word of God. For this is it wher­of the Apostle Iames saith thus: Of his owne will hath he be gotten vs againe with the word of truth, Iames 1. 18. and whereby our soules are renued, or restored, Psal. 19. 7. The Apostle Paul also saith: In Christ Iesus haue I begotten you through the Gospell, 1. Cor. 4. 15. It is that also, whereby we being so regenerated and new borne, are fed, and nourished, and doe grow to a perfect man in Christ Iesus, 1. Pet. 2. 2.

This word of God is not onely excellent in respect of the author thereof: 2. Tim. 3. 16 and respect of the perfect matter therein conteined, (as afterward wee shall heare) but also for these attributes thereof, sure, right, pure cleane, (or cleane) true, &c. Psal. 19. 7. 8. 9. and for that it is called and is said to be the sword of the spirit: Ephes. 6. 17. liuely and mighty in operation, shar­perthen a two edged sword, entring thorow, euen vnto the diuiding a­sunder of the soule and the spirit, and of the ioynts, and of the mar­row, and d [...]scerning 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, then much fine gold: and to be sweeter then the ho­ny and the hony combe, 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 kingdome of heauen, because it is the word of that kingdome, Mat. 13. 19. that is, the word whereby we attaine both vnto the kingdome of grace in this world, and also the kingdome of glory in the world to come, but also by a double parable, (for the more cer­tainty thereof) it is commended to be better then all treasures, and then all pearles.

Paul also comparing the Gospell with the law, saith thus: If the ministration of death written with letters, and ingrauen in stones was glorious, so that the children of Israel could not behold the face of Moses for the glory of his countenance, &c. 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 righteousnesse exceed in glory, 2. Cor. 3. 7. 8. 9. Yea, so excellent also is the mystery of the Gospell, that one end thereof is said to be that vnto principalities and powers in heauenly places (that is, vnto the blessed Angels, waiting vpon God in the heauens) might be made knowen by the Church the manifold wisedome of God, Ephes. 3. 10. our Sauiour also threatneth, that such as should not receiue his disciples sent forth by two and two, to preach for a time for preparation of the way to the Gospell, should find it harder at the day of iudgement, then the inha­bitants of Sodom and Gomorrha, who had been most fearefully destroied with fire and brimstone from heauen, Mat. 10. 15. The Apostle also speaking comparatiuely of the punishment of the transgressors of the law, and of the Gospell saith: If the word spoken by Angels was stedfast, and euery transgression and dis­obedience receiued a iust recompence of reward, how shall we escape if we neglect so great saluation, which at the first began to be preached by the Lord, and afterward was confirmed vnto vs by them that heard him? God bearing witnesse thereunto both with signes and wonders, and diuers miracles and gifts of the holy Ghost? &c. Heb. 2. 3. 4.

In these two places ioyntly considered, we haue first an ar­gument for the excellency of the Gospell from the punish­ment of the contemners thereof. For first if they should re­ceiue [Page 66] so great a iudgement (not that resisted them, and draue them out of their countries with fire and sword, but) that did not receiue them which were sent only by their preaching to prepare a way for the Gospell; then (as followeth comparatiue­ly in the second place before alleged) how much greater shall the punishment of those be, that both neglect, and also con­temne, and persecute the Gospell? Doth not this comminati­on of so great punishment to the neglecters and contemners of the Gospell, much magnifie the excellency of the Gospell?

Againe, in the second place before alleged, we see other ar­guments for the excellency thereof, viz. first it was first prea­ched (touching the cleare manifestation of it) not by any ser­uants, (as in former time the word had been preached) but by the Lord himselfe, as before he had said, that in these last daies God hath spoken vnto vs by his sonne, Heb. 1. 1. Secondly that God himselfe had borne witnesse actually to the excellency thereof by signes & wonders, &c. thirdly that he also graced it with many gifts of the holy ghost, according to former prophecies in that be­halfe, especially that of Ioel, 2. 28. so applied by Peter, Act. 2. 17

To conclude therfore this argument, sith this word of God is so excellent, (whereby the regeneration of the children of God, of whom I doe now speake, is at first wrought, and after­ward perfected,) shall we not thinke, that the state of such chil­dren of God is also excellent?

Do not wise men according to the worthinesse of any work apply and vse the more worthy instruments about the same? Much more therefore are we to thinke the same, of the most wise God.

CHAP. VIII.

HItherto we haue heard of the dignity of Gods chil­dren, by the efficient causes of their adoption, both principall and instrumentall. And all these causes touching their owne being haue beene externall. [Page 67] For although the spirit of God be within in vs, when it doth a­dopt and regenerat vs, and so may be called internal, in respect of the operation thereof in vs, yet it may be accounted exter­nall in in respect of the being that it hath of it selfe, and by it selfe, without vs.

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 meer internall efficient cause of our said adoption and regeneration: or as the first step and degree thereunto.

It may be considered first as a meere inward thing: because all the being of it is altogether within vs, not at all without vs. 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 receiue the spirit of adop­tion, and be regenerated the children of God: and also after­ward do feede so vpon him, that wee grow vp to a perfect sta­ture of him. Therefore these phrases, to come to him, to eat his flesh, and to drink his bloud are often vsed (especially Ioh. 6.) to ex­presse our communion with him by faith, and to signifie our beleeuing 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 foun­taine of all other vertues (afterward to be spoken of) wherein likewise consisteth our regeneration and new birth. For by faith our harts are purified, Act. 15. 9. and faith worketh by loue, Galat. 5. 6. and this loue is the fulfilling of the Law. Rom. 13. 10. and the bond of perfection. Colos. 3. 14. and commeth out of faith vnfeined. 1. Timo. 1. 5. and therefore fayth vnfained may be said to bee the next cause of our communion with Christ, and consequently of all other things, wherin our regenerati­on doth consist.

As also, not beleeuing God, and beleeuing the diuell, were the first degrees of mans fall, Genes. 3. 3. and 6: so to cast away al giuing credit to the diuell, and to beleeue in God, is the first degree of our regeneration and new birth, whereby, wee that were fallen are raysed vp againe.

This faith is the beleeuing of all things past, of all things present, of all things to come, conteyned in holy Scripture for vs to beleeue: neyther only the beleeuing of them historical­ly to be true, but also the particular application of them to our selues.

The very wicked themselues, doe beleeue the truth of the Scriptures historically: yea, many of the reprobat, yea, the ve­ry Diuels themselues do so beleeue and tremble: Iames 2. 19. Mar. 1. 24. But the wicked (though elected) before their calling, do not beleeue by particular application; because then their harts should be purified from their wickednes (as before we heard) they hauing apprehended Christ that gaue himselfe for vs, not only to redeeme vs from all iniquity, but also to purge vs &c. Tit. 2. 14. and that he might sanctifie and clense vs, &c. Ephes. 5. 26. The wicked also (though elected) are in the power of Satan (as after­ward we shall heare) and to be accounted of the world. But by faith we ouercome the world: 1. Ioh. 5. 4. and the Diuell himselfe: Ephes. 6. 16. 1. Pet. 5. 9.

The reprobat neither haue faith, neither can haue it: as for the reasons before vsed touching the wicked generally; so also because the decree of God touching their reprobation is as­well vnreapealeable and vnchangeable as the decree of God touching election: and those reasons which make also for the certainty and perpetuity of the elect, make also (for the most part) as strongly for the immutability of Gods decree touching reprobation.

That which hath beene sayd of the wicked that are elected (viz. before their calling) and of the reprobat to bee without faith, may much more be sayd of the diuels.

But for as much, as neither reprobat men, nor the Diuels can beleeue, because Gods decree concerning their reproba­tion is vnchangeable, therfore here may a question be moued, whether infidelity and vnbeleefe bee a sinne or no. For sith they cannot be saued, what sinne is it in them not to beleeue in him, by whom saluation is purchased? Nay rather, it may seem to be sinne, to beleeue that that is vntrue.

I answer to the latter first, that concerning the diuels, not to beleeue in Christ, with application to themselues, is no sinne in Note. [Page 69] them: because, as Christ came not to saue any of them, neither tooke their nature vpon him, so there is no commandement for them to beleeue in him as their Sauiour. Notwithstanding, God hauing giuen his sonne for the redemption of all elect men, therefore the diuels not beleeuing this or perswading a­ny of the elect not to it, do therein greatly sinne, and so they shall certainly aggrauat their condemnation. This then is breefely the solution of this question touching the Diuels, that they sinne not in not beleeuing in Christ for themselues, but that they sinne greatly in not beleeuing that Christ came to saue elect men, and in perswading any of them not to be­leeue it.

Touching reprobate men, though Christ came not to saue them, neither did so much as pray for them. Ioh. 17, 9. yet be­cause Gods decree in this behalfe is not particularly knowen vnto them, but God generally propoundeth his promises, not particulary telling any by his externall word, whose names are written in the booke of life, whose are not; but only reuealingthis by the worke of his spirit in calling them that are chosen, therefore the scripture pronounceth generally of all men that doe not beleeue, that they are condemned already: Iohn 3. 18. Who then are they that doe or shall beleeue? Only the elect. For therefore it is not onely said that All men haue not faith. 2. Thes. 3. 2. but also that faith is the faith of Gods elect. Tit. 1. 1. and, that as many as were ordained to life beleeued. Acts 13, 48. And, that if the Gospell be hid, it is hid to them that are lost. 2. Cor. 4. 3. If al had faith all should be saued, for by faith we are saued. Ephes. 2. 8. and The iust shall liue by his faith. Heb. 3. 4.

The faith of Gods elect is called most holy: Iude 20. and most pretious: yea, more pretious then gold that is tried in the fire: be­cause though gold be tried, yet it perisheth. 1. Pet. 1. 7. But they that trust in the Lord are like to mount Zion that standeth fast Note. for euer. &c. Psalm. 125. 1.

All the elect that haue faith, haue not the like measure of faith, because God that giueth it, giueth it as pleaseth him. Ephes. 1. 9. and 4. 7. and because all haue not the like meanes neither the like time &c, but where it is left, euen as a grayne of mustard seede (viz. not onely for quantity but also for qua­lity, [Page 70] quicknesse, life and efficacy) there it is most holy and pre­tious: because to such as haue such faith, nothing (making to Gods glory and their saluation,) is impossible, yea, all such things are possible. Mat. 17. 20. and 21. 21. and Mark. 9. 23.

If any obiect the former places, to be vnderstood of that kind of faith, whereby men wrought miracles, and which was but for a time: I answer, that although our Sauiour doe indeed deliuer those speeches by occasion of some miracles, which he had then wrought: yet they are also more generally to be vnderstood euen of a iustifying and sauing faith, as touching the obiect thereof, I meane, as touching matters that apper­taine to saluation: Otherwise that faith whereby a man is to saue his owne soule, should be inferior to that, and of lesse force then that, whereby he is to saue, (or in those daies was to saue) other, by such working of miracles: were not this absurd in diuinity?

Thus much shall suffice to haue spoken of faith in this place: either as a speciall and internall cause of our regenera­tion and new birth to be the children of God, by incorpora­ting vs in to the onely, naturall, and first begotten sonne of God: or at least as the first step and degree to our said regene­ration. More perhaps vpon other occasion, shall be spoken of this faith afterward. In the meane time, the more excellent that we haue heard it to be, and the more proper to the chil­dren of God, the more excellent also we must needs acknow­ledge the state of the children of God to bee in respect thereof.

The next point to be considered is the matter it selfe, wher­in chiefly the regeneration of the children of God doth con­sist. This is first of all, their communion with Christ. For Christ alone being the onely, naturall and proper sonne of God (as hath been said) no other can be the children of God (as now we speake) but only by communion with him, and incorpora­tion into him, whereby they may be (spiritually) flesh of his flesh, bone of his bone, and members of that body, whereof him­selfe alone is the head. So many as haue this communion with Christ, so many may truly bee called the beloued children of God. Therefore they that are so regenerated are said to be be­gotten [Page 71] againe in Christ Iesus, 1. Cor. 4. 15. to bee new creatures in Christ, 2. Cor. 5. 17. Galat. 6. 5. and to be created in Christ Iesus, 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 ought to be called the children of God. Such perhaps may be so accoun­ted by other, yea, peraduenture, they may so account them­selues. But as those that are begotten in adultery by an adul­terer, may be reputed the children of the lawfull husband to the adulteresse, 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 liuing in the Church of God doe pro­fesse them selues to be the children of God, and be so reputed by other, and yet haue no communion with Christ. Though they be reputed to be the children of God, yet they are no better then bastards, and bastards they bewray themselues to be, by their bastardly minds and conuersation.

Although therefore in one respect we reckoned Christ be­fore amongst the efficient causes of our regeneration, and that therfore in respect of his excellēcy our regeneration also is to be accounted the more excellent: yet in another respect, he may also be accounted the materiall cause of our regenerati­on, euen as naturall parents are both the efficient causes of our naturall birth, and doe likewise communicate the matter of their bodies vnto ours. And so the more excellent that before we heard Christ to be, the more we may againe conclude the dignity of Gods children to be by his being the chiefe mate­riall cause (as well as the efficient cause) of their regeneration. For as that that is made of siluer, or gold, or any other such like pretious matter, is it selfe more pretious then other things made of brasse, tinne, lead, yron, Copper, or any other such vile and base matter (the quantity of things being alike: other­wise a great vessell of copper may be better then a very small cup of siluer) so the more excellent that Christ himselfe is, who is the chiefe matter of Gods 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.

BVT leauing that point, (till afterward) let vs in the next place looke into the excellent gifts and graces, which by the former incorporati­on into Christ, the children of God doe re­ceiue, and in respect whereof we are said to be partaker of the diuine nature, and the which likewise may be esteemed as parts (as it were) of that matter whereof they do consist.

These things let vs consider by opposition of that vnto 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 him­selfe onely excepted) haue vtterly lost that excellent and glorious image, wherein Adam and Eue at the first were both created: Genes 1. 26. 27. This losse of that excellent and glo­rious image is described by this phrase of dying the death: Genes. 2. 17. This death was not a naturall death, but it was a spirituall death: It was not the separation of the soule and the body, but it was the separation of God and man, as touching that gratious familiarity which before had beene betwixt them. As the soule is the life of the body, so is God the spi­rituall life of the whole man. For man is not said to be aliue vnto God any longer, then he is in grace and fauour with God: so that to die the death in that place, was to be vtterly de­priued of the inherent grace and fauour 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 ouer head and eares in all sinne; and so now also in the state of condemnation: and were no more able (of themselues) to haue gotten out of the same, [Page 73] then a man drowned and dead in the bottom of a great riuer, or pond, is able of himselfe to get out. And this is that dying the death before spoken of, euen a spirituall death, ten thou­sand times worse then any naturall death: I meane, then any separation of the soule and body, though the same be by ne­uer so violent meanes. For it is the beginning and first step vnto that euerlasting death of body and soule, whereof after­ward we shall speake more at large: and from the which, neither wee could haue freed our selues, neither could any o­ther creatures, or all creatures, if God himselfe had not sent his owne sonne, as before hath been shewed. And that spiritu­all life which is contrary to the said death, and which is also the first effect of Christ in vs after that once wee are ingraf­ted 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 vs, let vs 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 vnderstood of all men by nature: viz. that they are dead in sinnes and trespasses. Ephes. 2. 1. without God and without Christ in the world (verse 12.) as not beleeuing in God or Christ, and therefore being condemned already, as before we heard our Sauiour to say: Ioh. 3. 18. and the rather were they so indeed dead in their sinnes, because they were the children of him that had the power of death, that is, of the diuell. Heb. 2. 14. com­pared with Ioh. 8. 44. For Sathan hauing once put out the light and the life of God in Adam, whereby he was the child of God, like vnto God, did make him a sonne to himselfe; so that as before hee did beare the image of God, so for e­uer afterward hee and all his (Christ onely excepted) did beare the image of the diuell: in which respect it is saide ge­nerally, that hee that committeth sinne is of the diuell: 1. Iohn 3. 8.

Thus we see, that our naturall state is not as the Papists plead it to be, by allegorizing vpon him that our Sauiour saith did fall into the hands of theeues, and was by them wounded and left halfe dead. Luk 10. 30. but farre worse: not halfe miserable, [Page 74] but altogether miserable: not wounded, and yet aliue, though halfe dead, but so wounded, that we are altogether dead.

We haue a vegetatiue and an animall life, as all liuing and brutish creatures haue: we haue a reasonable life, to talke, and reason and discourse, and determine and conclude of naturall things, and of things pertaining to this life, whereby we differ from beasts: but as touching the spirituall life whereby to thinke of any thing, to affect any thing, to approue of any thing, to speake of any thing, or to doe any thing towards e­ternall saluation of body and soule; and as touching that life of God, that is, that life that is acceptable to God, (as the worke of God: Ioh. 6. 29. and the workes of the Lord: 1. Cor, 15. 5. 8. are such as are acceptable to God) as touching this life (I say) which is the first degree and the very beginning of eternal life, to be afterward enioyed with God and his holy Angels in hea­uen, all the whole posterity of Adam (Christ only still excep­ted) is altogether void of. For as the root and stocke of a tree, being altogether dead without any sparke of naturall life ther­in, it is not possible that any of the boughs or branches can be aliue; and as it is not possible for those men and women that are altogether naturally dead (their soules and bodies being se­parated one from another) to bring forth liuing children: so it is not possible, that our first parents beeing altogether dead vnto God, and without the life of God before spoken of, we or any other of their posterity should be aliue vnto God.

They may seeme to haue this spirituall life, and this life of God, because after a naturall manner they can conceiue, and doe conceiue some things thereof; yea (sometimes) the grea­test mysteries thereof, either after a meere carnall sort; or by the speciall wisedom of God reuealing the same vnto them for the furthering of the saluation of other, and for the making of themselues the more inexcusable, and so for the increasing of their own condemnation: but in truth and deed they are altogether destitute of it. In this case it is with them, as it is with many a woman, that hauing a Tympany, & by the abun­dance of water, or of some other matter of the said Tympany or other such like disease, feeling some little stirring in her bo­dy, like the mouing of a yong infant, doth therefore thinke [Page 75] her selfe with child: and yet in the end she is deceiued, being not with child with any other thing then of a disease vnto death: so (I say) many naturall and wicked men hauing some similitude, and like actions of the life of God in them; and feeling as it were some little motions of such life, (as it were little flashes, suddenly wrought, and suddenly vanishing, like lightning) do therfore thinke themselues with child of Christ, and to haue conceiued him in the womb of their hearts, but in the end they are deceiued, and find themselues only with child of a spirituall sicknesse vnto death; that is, of hypocrisie and of a bare resemblance of the life of God in them, and not to haue that life it selfe.

This is not only euident by the former testimony of the A­postle, but also by another afterward in the same Epistle, where he describeth our naturall state and condition to be, that we had our vnderstanding darkned, and were strangers from the life of God through the ignorance that was in vs because of the hard­nesse of our hearts. Ephes. 4. 18. Thus (I say) in that place the Apo­stle describeth the state of all men naturally.

The same namely that we are all void of that life of God, is manifest by other reasons.

To omit that before insinuated, viz. that as the body is dead without the communion of the soule, so man cannot be aliue vnto God that hath lost his communion with God: and that indeed naturally men are without God in the world, and that be­cause they are without Christ: Ephes. 2. 12. by whom alone there is communion betwixt God and man, and in whom alone is that life so that he that hath the sonne hath life: and he that hath not the sonne hath not that life: 1. Ioh. 5. 11. 12. although after a common manner effectiuely we all liue, moue, and haue our be­ing in God: Acts 17. 18. To omit (I say) this reason, the same is further manifest, because all meer naturall men, are also with­out the immortall seed of God in them, whereby they should be borne againe the children of God. This immortall seed is the spirit of God, as before we haue heard. Meer naturall men therfore being without this seed, how can they haue the life of God in them?

Againe, if naturally we haue this life of God in vs, it must be [Page 76] in our soules, or in our bodies. It is neither in our soules, nor in our bodies: therefore not at all.

Touching our soules, what life of God can be in them, when as we cannot so much as thinke a good thought of our selues? 2. Cor. 3. 5. but al the imaginations of our heart are continu­ally euill: Genes. 6. 5. and when as we cannot so much as will any thing that is good of our selues; but it is God that worketh the will as well as the worke? Philip. 2. 13.

Where there is any life, there will be some hunger and thirst after meat and drinke for preseruing of life, or at least some desire of other meanes of life. But (alasse) so farre are we from all hunger and thirst after either bread or water of life, that we do vtterly refuse them and reiect them offered vnto vs. Yea, (that which is more) we lay foorth our siluer for that which is not bread: and we labour and take great paines for that which will not satisfie vs: Isai. 55. 2. Those things therfore being as it were the very breath of the life of God, if we haue them not, how can we haue that life of God it selfe? For what life can there be without breath?

If our soules be thus dead, what life of God can be in our bodies? As our Sauiour saith: If the light that is in vs be dark­nesse, how great is that darknesse? Matth. 6. 23. so may I say, If the life that is in vs be deadnesse, how great is that deadnesse?

Our eares cannot attend to the word of God, (therefore al­so not to any other goodnesse) except God open our hearts, Acts 16. 14. we cannot so much as turne our eyes from any vanity except the Lord do turn them, Ps. 119. 36. we cannot open our lips that our mouth may shew forth the praise of God, except God do open them. Psal. 51. 15. neither can we so much as say that Iesus is the Lord, but by the holy ghost: 1. Cor. 12. 5.

Moreouer, this our spirituall death doth appeare by our bearing all spirituall burthens (though neuer so heauy) with­out any sense and feeling of them. What is heauier then sand? yet all the sand [...]n the whole world, yea the whole earth with all the minerals of siluer, gold, lead, yron, tynne, and pewter, with all the quarries of stones, with all the buildings and all other creatures thereupon, is not so heauy as sinne. Did not the imputation only of other mens sinnes vnto Christ lie so [Page 77] heauy vpon him, that he (though he were God and man) was in such an agony that his sweat was like drops of bloud: yet doe all men remaining in their naturall state, and not being born againe, go vnder their own inherent sinnes, originall and actu­all, how long so euer they haue continued in them, and how­soeuer they haue multiplied and aggrauated them; they goe vnder them (I say) as lightly, without any sense or feeling of the waight and burden of them, as though indeed they had none at all. Is not this an euident argument of extreme dead­nesse? For what do they that are once dead feele, whatsoeuer is laid vpon them? To speake all in a word, and not to stand any longer vpon particulars, the Apostle from other scriptures doth not only say that we are dead vnto all goodnesse, but also that in euery part & member of our whole man, we are aliue vnto all euill. For thus he describeth the naturall state of all men: There is none righteous, no not one. There is none that doth vnderstand: there is none that seeketh God. They haue all gone out of the way: they haue been made altogether vnprofitable: there is none that doth good, no not one: their throat is an open sepulchre they haue vsed their tongues to deceit: the poison of Aspes is vnder their lips. Their mouth is full of cursing and bitternesse. Their feet are swift to shed bloud, &c. Rom. 3. 10. By these things we see, that though naturall men do liue, yet as it is said of the widdow that liueth in pleasures, that she is dead, whiles she liueth, 1. Tim. 5. 6. so it may be said of all naturall men, liuing in the pleasures of sinne, that they are dead whiles they so liue.

This our liuing vnto sinne and in sinne, (being dead to all goodnesse) may in some sort be called a spirituall life: not as spirituall is opposed to carnall, but in two other respects: first, because it is from that vncleane spirit, Mark. 1. 23. & 7. 25. 26 who is not only the father of lies, Ioh. 8. 44. but also of all other euill: secondly, because all the workes of a sinfull life are per­formed to the same vncleane spirit.

Therefore the Apostle saith not only, that we are (naturally) dead in trespasses, but also that wee walked in them after the Prince that ruleth in the aire, that is, according to his commaunde­ment and prescription: Ephes. 2. 2 Our Sauiour also saith that such sinnes are the workes and lusts of the diuell: Ioh. 8. 41. 44. [Page 78] And as Idolaters are said to sacrifice to diuels, 1. Cor. 10. 20. so all wicked men may be said to do all that they doe vnto diuels. Thus we see in part the miserable and wofull state of all natu­rall men. For what is more fearefull then death? when Saul did but heare (only by the father of lyes in the likenesse of Samu­el; and therefore the rather speaking the truth, that he might the more confirme Saul in his error touching the raising of Samuel) when (I say) Saul did but heare, that the next day hee should be deliuered into the hands of the Philistines and bee slaine, how did it affect him? How did it strike him with feare? verily so, that he fell straightway all along vpon the earth, and there was no strength in him: yea so that neither the woman, (the witch that had raised vp the diuell in the likenesse of Samuel) nor any of his own seruants with him could scarce fasten any comfort vpon him: 1. Sam. 28. 20. &c. If the very tidings of this naturall death be so fearefull, how much more fearefull is that spiritu­all death before spoken of?

Hauing thus in part shewed our naturall misery by these things spoken of our spirituall deadnesse, let vs now see the change that is made in vs by our incorporation into Christ, in our adoption, and regeneration. Let vs therefore vnderstand that in our said regeneration and new birth by Iesus Christ, we are deliuered from that our foresaid miserable state. As before we did beare the image of the earthly man. so now we beare the image of him, that is from heauen heauenly: that is, of the Lord Christ. As Christ in his diuine essence, is the brightnesse of the glory of the father, and the ingraued forme of his person, Heb. 1. 3. so we in quality being made partaker of the diuine nature; and be­ing in Christ made new creatures, and being also the workmanship of God in Christ Iesus, created vnto good workes, that wee should walke in them, (as hath been before shewed by seuerall scrip­tures) we are by this meanes made like to Christ Iesus, and con­sequently also to God himselfe.

As therefore the Apostle saith that naturally we are dead in sinnes and trespasses, so hee saith in the same place, that God which is rich in mercy, through his great loue wherewith he loued vs euen when we were so dead by sinnes (or in sinnes) hath quickned vs, (or made vs aliue) in Christ, Ephe. 2. 4. 5. Where let it be obserued [Page 79] that the word (quickned) 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 Christs filling all things in all things (or with all things) that is, with all gifts fit for euery one: so that the verb filled, is rather to be vnderstood in the first verse, then the verb quickned: and that first verse to be vnderstood as an amplification of the generall handled in the end of the former Chapter, by the particular instance of the Ephesians, as if he should haue said: As Christ hath gene­rally filled all things giuen vnto 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 sinnes: and so he describeth by that occasion their naturall state: vers. 1. 2. 3. and then he des­cribeth our new and spirituall state in the 4. and 5. verses by Iesus Christ.

But to leaue this place, and to returne to the former point of Christs freeing vs from spirituall death, and quickning vs and making vs aliue againe, Paul saith further, that Christ hath abolished death, and brought life and immortality to light through the Gospell: 2. Tim. 1. 10. which Gospell is therefore called the word of life. Ioh. 6. 68. Philip. 2. 16.

Our Sauiour likewise saith: Verely verely I say vnto you, the houre shall come, and now is, when the dead shall heare the voice of the sonne of God, and they that heare it shall liue. For as the father hath life in himselfe, so likewise hath he giuen to the sonne to haue life in himselfe. Ioh. 5. 25. 26. viz. to bestow life vpon all that the fa­ther hath giuen vnto him. Ioh. 10. 28. 29. Euery where (saith Paul againe) we beare about in our bodies, the dying of our Lord Iesus (that is, euery where we doe in a manner die daily for Iesus his sake. 1. Cor. 15. 38.) But wherefore? That the life of Iesus might also be made manifest in our bodies. 2. Cor. 4. 10. But what mea­neth he, by making manifest the life of Iesus in our bodies? No­thing but this, that by their constant, patient, and cheerfull sufferings of so many things (as it were so many deaths for Christs sake) all men might the better see, how Christ had quickned them, and what great measure of spirituall life he [Page 79] had wrought in them? So the Apostle telleth the Romanes, that they were dead to sinne, but aliue to God, in Iesus Christ our Lord. Rom. 6. 11. Of himselfe he saith, I am crucified with Christ, but I liue: yet not I any more, but Christ liueth in me: and in that that now I liue in the flesh, (that is, in this fraile and mortall con­dition, as the word flesh is taken, Heb. 5. 7.) I liue by faith in the sonne of God, &c? Gal. 2. 20. Many other the like places to the same purpose, I doe willingly for beare, that I may not be too tedious. By these we doe sufficiently see, that being borne a­new vnto God in Christ, we are not still-borne (as men vse to speake of children dead before birth) but that we haue a spiri­tuall life in him and by him. Yet let vs vnderstand this by the way, that our spirituall life by Christ Iesus, is not altogether the Note. same that our former spirituall death was by Adam, and by our sinnes traduced from Adam. For, as we haue heard, we were perfectly dead, (not halfe dead) in our sinnes by Adam: euen so dead that wee were altogether void of the life of God, and without any remnants of the former image of God in vs. But our life renewed by Iesus Christ, is not in this world perfect, and without some remnant of the old Adam in vs. Therefore we are willed euery day, to put off the old man: Ephes. 4. 2. and that we cast away all filthinesse, and superfluity of malitiousnesse. 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 vnto righteousnesse in true holinesse: Ephes. 4. 24. &c. No man therfore hath so put off or cast off the old man, but that there be still some ragges 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 apparell at once, but first one thing, then another, so is it with putting on of Christ Iesus. All our life here is but as it were the morning of the life to come, to dresse vs for our mariage vnto Christ: as Paul saith that he had prepared the Corinthians (that is, he had laboured to dresse them) for one husband, and to present them a pure virgin vn­to Christ: 2. Cor. 11. 2. Notwithstanding that which remaineth of the old man, is but (as I said) peeces and patches. For there is such a rent made in him by Christ, that all remaining is but as ragges, torne one from another, and not sowen together, [Page 81] and therefore such, as in the end will be the more easily shaken off. Though all our former sinnes doe remaine in substance in vs, 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 scarres remaining in his body (of the wounds which he had receiued before his death) and that the better to assure weake and vnbeleeuing 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 vnto his death: Rom. 6. 4. Colos. 2. 12. and raised vp likewise with him by his resurrection to newnesse of life, Coloss. 3. 1. there remaine some scarres of our old man and of those things whereby and wherein before we were dead, to put vs the better in mind, what we were by na­ture before Christ quickned vs and restored vs to life. The said sinnes also so remaining touching their bodies (as it were) are so without life by Christs quickning of vs, that they are but as dead carcases, to shew what a mighty victory Christ hath gotten in vs. Furthermore the most that can be said of the sinnes remaining in the regenerated, is this, that being woun­ded to death, they are mortified, as quicksiluer is mortified in oyntments. For as the quicksiluer in the bodily substance of it remaineth, but is killed touching the life and all hurtfull power that before it had, and so is made soueraigne to some healthfull vses by mixture of other things with it (which also may be said of the conuerting of any other things of a vene­mous nature in themselues, to be antidots and preseruatiues against poison by art, and mixture of other things with them:) so the sinnes of the regenerate remaining touching their car­cases, are spoiled of their life, and of all hurtfull power before in them: and being mixt (as it were) with the grace of God in­fused in vs, and communicated vnto vs 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 sinnes remaining in vs, after regeneration, it is no other then 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 moue a little; yet it is but for a time, [Page 82] and it can doe no harme at all.

This spirituall life thus hitherto spoken of, is to be discer­ned by our spirituall breathing, and by other spirituall effects thereof. As the naturall life is to be discerned by naturall brea­thing, and by other naturall effects sutable thereunto: so is our spirituall life by spirituall breathing, and by other spiri­tuall effects. By spirituall breathing, I meane spirituall thoughts and meditations of the mind and the like motions and affections of the heart. If therefore, whereas naturally our minds are set altogether vpon earthly things, there shall be such a change wrought in vs, that they shall be as much set vp­on the things that are aboue where Christ Iesus sitteth at the right hand of God, Coloss. 3. 1. as before they were set vpon the things here below: and if we shall couet and desire, and euery way affect heauenly things, as much as euer we haue done earthly, then shall we haue good testimony to our selues, that we are borne from aboue and are the children of him that is the father of lights and of euery good and perfect gift: whereas before also we loathed the Manna that came down from heauen, as much as the people of Israel euen loathed that Manna that God gaue them in the wildernesse for feeding of their bodies, we shall on the contrary hunger as much after the bread of God that la­steth to eternall life, and thirst after the water of life, which whosoeuer drinketh of he shall neuer thirst againe; and if we shall as new borne babes desire the sincere milke of the word that we may grow thereby, 1. Pet. 2. 2. this shall be a further assurance to our own hearts that we our selues are borne of God.

The like is to be said of other spirituall actions, so also of our spirituall growth and increase. For as the naturall child new borne doth daily wax and increase in stature and in strength till it be able to goe and to doe 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 mortall but of immortall 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 Christs doctrine touch­ing his flesh to bee meat in deed, and his bloud to be drinke indeed, This is an hard saying; who can heare it? and so take occasion to [Page 83] leaue Christ, and to walke no more with him: Ioh. 6. 60. and 66. They will be able to walke strongly vp and downe, not stum­bling at euery straw.

They will bee able to beare Gods chastisements without murmuring, & wrongs at the hands of men without seeking re­uenge, &c. They will be able to do the works of God, both be­longing to all Christians, and also which are more sutable to their speciall callings. These things (I say) and such like, will all borne againe, grow to doe: and by these things they shall dis­cerne their spirituall 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 spirituall age. For as it is a­mongst naturall men touching naturall strength, some are of a low stature, some of a taller, some are strong men, some are weaklings, yea, sometimes the yonger are taller and stronger then their elders by many yeeres: so is it amongst spirituall men touching this spirituall life, and this spirituall birth wher­of now we speake. 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 euerla­sting: Being once begun, it shall neuer haue end: being once giuen, it shall neuer be taken away. Our naturall life shall haue an end: (I meane the life of the body and soule together, be­gun and continued by naturall meanes) and no man knoweth how soone. But the life of God shall continue, as God him­selfe abideth for euer; and as the seed whereby men are begot­ten to this life, is not mortall but immortall. But of this also more afterward.

In the meane time, by that which hath been said, it may ap­peare, that this benefit of our spirituall life, is a matter well worthy of all good account and reckoning. This present life, which our bodies doe liue in this world, by their communion with the soule, is greatly to be esteemed: yea, more then all o­ther things appertaining thereunto. Satan himselfe could say vnto God, Skin for skinne, and all that euer a man hath will he giue for his life. Iob 2. 4. Amongst the benefits for which wisedome is commended about siluer and gold, and pearles, and all things that can be desired, length of daies is not only one, but also the [Page 84] first, and placed in the right hand of wisedome, whereas riches and glory are in the second place, and said to be in the left hand. Pro. 3. 16. Our Sauiour saith, Is not the life more worth then meat? Mat. 6. 25. What then is to be compared vnto it? what benefit shall a man haue by any other thing, yea, by all other things, if he haue not meat? The Prophet saith, that none of those that trust in their goods, and beast themselues in the multitude of their riches, can redeeme his brother (viz. appointed by God to dye) or giue a ransome for him (that is, no man can by any mony prolong the daies of his friend, or buy out his death) so precious is the redemption of their soules, &c. that he may liue for euer. Psal. 49. 6. 7. 8. 9. Is this naturall life so precious, which yet (as I said) shall haue an end, and no man knoweth, either how soon, or in what place, or in what manner? How excellent then is that spirituall life, the life of God, and the life that is eternall? The more excellent therefore that this life is, (being a part of that matter wherein consisteth our new birth, next to Christ himselfe, and comming by Christ,) the more excellent also is the new birth it selfe of the children of God, and their state and condition thereby. Thus much for the life of God, which all the children of God haue in their regeneration by Iesus Christ.

CHAP. X.

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, vn­derstanding and wisedome wherewith all the children of God are indued and enlightned. And these things are to bee taken as some [Page 85] 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 it selfe: Of these things I will speake as before I haue done generally of the life of God: viz. by opposing vnto them the naturall ignorance, foolishnesse, and madnesse of all naturall men not regenerated, that so by this opposition of their contraries, the said true knowledge, vnderstanding and wisedome, may be made manifest to be the more excellent things, and the more to set foorth the dignity of our regeneration. Now as these things (I meane this our naturall ignorance, foolishnesse, and madnesse) be contrary to true knowledge, vnderstanding, and wisedome, so the contra­ry may be said of these euils, that hath been said of those ver­tues, viz. that as those vertues 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 euils 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 vnregenerate, before ge­nerally touched.

Touching both these contraries, they are expressed first by certaine metaphors, the better to set forth their nature. These metaphors are, light and darknesse; sight and blindnesse, and such other phrases as are sutable to the said metaphors. Secondly, they are further taught by their owne proper words, euen the words before mentioned. Touching the foresaid metaphors the Apostle saith first of the two first couple (light and dark­nesse) The night is past and the day is at hand, let vs therefore cast away the workes of darknesse, and let vs put on the armor of light. Rom. 13. 12. And again: Ye were once darknesse, but are now light, walke as the children of the light. Ephes. 5. 8. And haue no fellow­ship with the vnfruitfull works of darknesse, verse 11. And againe, Who hath deliuered vs from the power of darknesse and translated vs into the kingdome of his deare sonne. Coloss. 1. 13. So he teacheth, that there is no participation of the kingdome of Christ, ex­cept first we be deliuered from the power of darknesse: And againe: But ye brethren, are not in darknesse that that day should come on you as it were a theefe; ye are all the children of the light, and the [Page 86] children of the day: wee are not of the night, neither of darknesse: 1. The. 5. 4. 5. Peter saith: Ye are a chosen generation, a royall priest­hood an holy nation: a peculiar people: that ye should shew foorth the vertues of him that hath called you out of darknesse into his maruel­lous light: 1. Pet. 2. 9. Iohn saith: The darknesse is past and the true light now shineth. 1. Ioh. 2. 8. Zachariah the father of Iohn Baptist saith: that the day spring from on-high had visited them, to giue light to them that sit in darknesse, and in the shadow of death. Luk. 1. 78. 79.

By darknesse in all the places before alleged is meant that extreme ignorance without any knowledge of God, where­with the minds of all men naturally are ouerwhelmed before such time as they be regenerated. The same is likewise signifi­ed by the word blindnesse in diuers other places. The Lord gi­ueth light to the blind. Psa. 146. 8. that is, the Lord giueth know­ledge to them that are ignorant. The Prophet also setting forth the glory of Christs kingdome, saith: Then shall the eyes of the blind be lightned: Isai. 55. 5. that is, then they shall been­lightned with the true knowledge of God, that before were al­together ignorant of him, and knew no more for their salua­tion, then a stone-blind man doth see colours. The same Pro­phet speaking of the office of Christ saith, that the Lord had called him &c. that he might open the eyes of the blind, and bring out the prisoners from the prison, and them that sit in darknesse out of the prison house. Isai. 42. 7. The Apostle Paul also speaketh the very like of his Apostleship, noting the end therof to haue been to open the eyes of the Gentiles (here he signifieth that be­fore they were spiritually blind) that they might turne from darknesse to light, and from the power of Satan vnto God. Acts 26. 18. Our Sauiour saith of euery plant whom the father had not planted, that they were blind leaders of the blind, and, if the blinde lead the blind, they shall both fall into the ditch. Matth. 15. 14. Vp­on the opening also of his eies that had beene borne bodily blind, our Sauiour saith: I am come vnto iudgement into this world that they which see not (that is, which are blind and ignorant of God and of the things pertaining to their euerlasting peace) might see: and that they which did see (that is, that thought they knew much) might be made blind: (that is, might haue that ta­ken [Page 87] from them which they seemed to haue: Luk. 8. 18.) Vpon which words of our Sauiour the Pharisies replying, Are we al­so blind? our Sauiour answereth further, If yee were blind, yee should not haue sinne &c. Iohn 9. 39. 40. 41. that is, if ye were ig­norant indeed, your sinne should be so much the lesse. I might heape vp many other the like testimonies touching the said metaphors of darknesse and blindnesse so applied: But these alleged shall be sufficient. They are both vsed in the former, and in other places to signifie the same thing, viz. the dark­nesse, blindnesse and extreme ignorance of our minds concer­ning God and our saluation, because indeed they are both of like nature. For he that is in darknesse can see nothing, though he haue neuer so good eyes: and he that is blind can likewise see nothing, though the sunne, or moon or starres, or candles, or fire be neuer so cleere or bright.

By these metaphors doth the holy ghost so often expresse our ignorance, because they doe best agree with that which before we heard of our being by nature the children of the di­uell, who is called the prince of darknesse: Ephes. 6. 12. and whose kingdome is said to be the place of vtter darknesse. Mat. 8. 12. and 22. 13. and 25. 30. as also because they doe well agree with the maine thing before spoken of the spirituall death of all naturall and vnregenerated men: for they that are dead are also depriued of all sight: and therefore they be in continuall darknesse. In which respect death is described to bee the land of darknesse. Iob 10. 21. and the Psalmist saith: Wilt thou shew a mi­racle to the dead, or shall the dead rise and praise thee? Shall thy lo­uing kindnesse be declared in the graue, or thy faithfulnesse in de­struction? then he addeth, Shall thy wondrous workes be knowen in the darke, &c. Psal. 88. 10. 11. 12. And finally that so we might the better see the vncomfortable, wofull, and most miserable estate and condition of all men naturally, to make them the more thankfull for their comfortable, ioyfull, and most bles­sed change by grace and regeneration. For is not darknesse one of the great iudgements inflicted by the Lord vpon the sonnes of men for their most hainous sinnes? was it not one of Gods fearefull iudgements in Egypt? Exod. 10. 22. When our Sauiour was most wickedly and vnrighteously put to [Page 88] death (the greatest sinne that euer was before committed) was there no: darknesse in all the land from the sixt houre to the ninth? Mat. 27. 45.

The like may be said of blindnesse: When the Sodomites came vpon Lot, to haue abused the Angels entertained by him, did not the said Angels smite them with blindnesse: Gen. 19. 11. Amongst the rest of the iudgemēts also which the Lord threatneth to the Israelites, if they should not obey him, &c, doth he not threaten to smite them with madnesse and blindnesse? Deut. 28. 28.

Where let it bee obserued that hee conioineth madnesse and blindnesse: let this (I say) bee obserued, for the bet­ter manifestation of that which afterward I shall say touch­ing the madnesse of all men naturally. When Elymas also the Sorcerer resisted Paul, was he not stricken with blindnesse for certaine daies? Acts 13. 8. Againe, who knoweth not by his owne experience, how fearefull a thing darknesse and blind­nesse is? when the mist and darknesse before signified fel vpon Elymas, did not he go about seeking one to lead him? doth not any man that is blind or in darknesse groap here and there? Is he not euery minute in danger? at least doth he not, and may he not continually feare? Is it not more vncomfortable to walke or ride one mile in the night, then six in the day time? If outward darknesse, and bodily blindnesse be so vncomfor­table, what (alasse) is to be said of inward darknesse, and of the spirituall blindnesse of the mind? If it be an heauy thing to be depriued of all light of Sunne, Moone, Starres, candle, and o­ther fire, how heauy is it to be vtterly destitute of the light of the Sunne of righteousnesse?

As darknesse and blindnesse bee most vncomfortable, so who knoweth not how sweet and comfortable the contrary light and sight are? And if the outward light and bodily sight be so sweet and comfortable, how much more sweet and comfortable are spirituall light, and the sight of the inward man? These things I might amplifie by many arguments, the more to set foorth the dignity of Gods children, that doe on­ly enioy the said spirituall light, and whose mindes doe be­hold and vnderstand the high things of God, pertaining to [Page 89] their saluation: but because it followeth to speake of them in the next place, therefore this shall be sufficient to haue spo­ken here.

Thus to leaue the former metaphors, I come to the things signified by them. Touching therefore the ignorance of God in all naturall and vnregenerate men, we heard before that the Apostle speaking of the Gentiles as they were such, had ioined these together, hauing their vnderstanding darkned, and being strangers from the life of God, through the ignorance that was in them. Ephes. 4. 18. To the same purpose speaking againe of the state of himselfe and other before regeneration he saith, We were in times past vnwise, &c. Tit. 3. 3. That which be­fore we alleged out of the third to the Romanes, as by other things to describe the naturall state of all men, so by this that none whatsoeuer doth vnderstand any thing, shall not need here to be repeated. Yea, so farre are all men naturally from all true knowledge of God, that they are vtterly vncapeable there­of. For the naturall man perceiueth not the things of the spirit of God. for they are foolishnesse vnto him: neither can hee know them; for they are spiritually discerned: 1. Cor. 2. 14. Yea, the more naturall wit and vnderstanding men haue (which is cal­led naturall wisedome, or the wisedome of the flesh) the further off they are from all true knowledge and wisedome of God. For the wisedome of [...]he flesh is death, enmity against God; not subiect to the law of God, neither indeed can be▪ Rom. 8. 6. 7. Therefore else­where the Apostle saith, that God hath not chosen many wise men after the flesh, but the foolish things of the wo [...]ld, and things that are despised, to bring to nought things that are, &c. 1. Cor. 1. 26. 27. By the neuter gender here hee meaneth the mascu­line, and by things hee vnderstandeth persons: as also wee haue the like phrase: Iohn 6. 37. Colossians 1. 20. Ephesians 1. 10.

This is a point of great moment, and the more worthy a little more to be insisted vpon, because many naturall men are men of great humane learning, in the tongues, in the arts, in all philosophie, in the lawes and statutes of kingdomes: in martiall and ciuill affaires for warre and for peace. And for such learning they are oft times in great reputation, [Page 90] in great honor and authority: euen aduanced to bee great states men, to stand before the mighty Princes of the world, to giue counsell vnto them, and accounted the only men for policy and gouernment of kingdomes. Such were Achitophel and Ioab; and such (no doubt) are many in these daies in many kingdomes: and such haue been many in all ages: which not­withstanding are so far from all true knowledge of God, that they doe vtterly distast the same, and oppose themselues with tooth and naile, with might and maine thereunto.

Some also (meer naturall men) haue such knowledge in the mysteries of God, that they can teach other, and being called to the ministery doe conuert others, themselues being casta­waies. For Iudas receiued gifts, and a commission to preach as well as other: and it is not to be doubted, but that he did some good by the exercise of his gifts, and execution of his com­mission, as well as other. For there is no commandement or commission from God, without a promise of a blessing: and there is no promise of a blessing, but that God some way or other, and in some measure or other doth performe the same: because he that hath promised is faithfull, Heb. 10. 23. Therefore our Sauiour saith, that in the last day many should plead that they had prophecied euen in his name, and that in his name they had cast out diuels: whom notwithstanding he would reiect as meer naturall and wicked men, saying vnto them, I neuer knew you, depart from me ye workers of iniquity. Mat. 7. 22. 23. what shal we say of such men, so highly accounted of in the world? so greatly aduanced? so deeply learned, euen in diuinity? and do­ing so great things? Are they all vnwise? Are they all without vnderstanding? Are they all fooles? yea verily: the Scripture and God himselfe that is only wise, and knoweth best what men are, hath so pronounced of them. Man therefore neede not feare to giue the like sentence and iudgement of such, so long as they continue naturall and wicked men themselues, though they conuert, and make neuer so many other wise and righteous. Such sentence and iudgement, is not the sentence and iudgement of man, but of God.

This appeareth by the description of true wisedome in the word of God. For Paul by opposing the word vnwise, to the vn­derstanding [Page 91] of the will of the Lord, and saying: Be not vnwise, but vnderstand what the will of the Lord is, Ephes. 5. 17. doth plainly teach true wisedome to be vnderstanding the will of the Lord, and that all that doe not vnderstand, what the will of the Lord is, are vnwise. But what will of the Lord doth the Apostle meane? Only that that is reuealed in his word. Therefore it is said that the testimony of the Lord giueth wisedome vnto the simple. Psal. 19. 7. and that the scriptures (that is, the word writ­ten) are able to make men wise to saluation. 2. Tim. 3. 15.

Therefore also the feare of the Lord (which is the keeping of Gods commandements. Eccles. 12. 13.) is often called the begin­ning of wisedome, or the chiefe and most principall wisedome. Iob 28. 28. Psal. 111. 10. Pro. 1. 7. Yea, the truth is, that there is no good and sound policy for the gouernment of kingdomes and common wealths, but by the word of God. Therefore in this very case the Prophet speaketh thus, to the Priests, and Prophets, and Doctors of the Law, that tooke vpon them to be politicians and states men without the word of God: They haue reiected the word of the Lord, and what wisedome is in them? Ierem. 8. 9.

So when Saul had made more haste then good speed in offe­ring sacrifice before Samuels comming, and that contrary to Samuels direction in that behalfe, Samuel feared not to tell him, that he had done foolishly, because hee had not kept the com­mandement of God: and that the Lord would haue stablished his kingdome for euer: but that now his kingdome should not continue, &c. 1. Sam. 13. 13. 14. Because also Asa, (though otherwise a worthy king) had made a couenant with Benbadad king of Sy­ria, to aide him against Baasha King of Israel, Hanani the Seer, did rebuke him in the very same termes, telling him that hee had done foolishly, &c. as Samuel had reproued Saul: 2. Chro. 16. 9. If therefore they were iustly charged to haue done foolish­ly, because they had done that which they did against the commandement of God: then by the same reason, all naturall men be no better then fooles, for asmuch as they doe all neg­lect and contemne the commandements of God.

The same is further manifest, because Moses exhorteth the Israelites to the keeping of Gods commandements by this [Page 92] argument, that they should be their wisedome and their vnderstan­ding in the sight of the people; which hearing all those ordinances should say, Onely this people is wise and of vnderstanding. Deut. 4. 6.

Moreouer, Christ Iesus is called the wisedome of his father, Luk. 11. 49. he is said, to haue all the treasures of wisedome and of knowledge hid in him: Coloss. 2. 3. Vpon him the spirit of wisedome and vnderstanding, the spirit of counsell and strength, the spirit of knowledge, and of the feare of the Lord doth rest, Isai. 11. 2.

Where the vniting the spirit of wisedome, vnderstanding, Note. counsell and knowledge, with the spirit of feare, doth teach, that where there is not the spirit of feare, but the spirit of bold­nesse, security, presumption, and other impiety, there is not the spirit of wisedome, of vnderstanding, of counsell, or of a­ny true knowledge, according to that before said in that be­halfe; He hath the seuen spirits of God in his hand Reuel. [...]. 2. that is, all the gifts of the spirit of God: which though he be but one in his essence, 1. Cor. 12. 11. Eph. 4. 4. yet is called seuen in respect of the diuersity of his gifts, and more specially because of the seuen Churches, to which he writeth those seuen E­pistles: and yet all that variety of gifts is called by the name of spirits, because one and the selfe same spirit worketh them all, or distributeth them all, as the former place to the Corinthi­ans witnesseth. As therefore none could haue any corne in E­gypt but by the hands of Ioseph, so Christ Iesus is the high Lord Treasurer of heauen for the dispensing of all the gifts of the spirit; in respect where of none can haue any but such only as come to his gates and giue attendance at the posts of his dores. Pro. 8. 33.

To comprehend all the arguments hitherto vsed in one, thus I argue against all naturall and wicked men: They that haue not the vnderstanding of Gods will reuealed in his writ­ten word: They that feare not the Lord in keeping his com­mandements: They that are without Christ Iesus, are vtterly voide of true wisedome, and therefore be starke fooles. All na­turall and wicked men are without vnderstanding of Gods will reuealed in his written word; They feare not God in kee­ping his commandements, and they are without Christ: Ther­fore [Page 93] they are vtterly void of true wisedom and be stark fooles.

If any shall reply and ask how it can be that all before men­tioned (naturall and wicked men) may be said to be without knowledge, or vnderstanding: I answer as before, with additi­on notwithstanding of Iohns words: He that saith, I know him, and keepeth not his commandements is a lyar, and the truth is not in him. 1. Ioh. 2. 4. For indeed how can any man say that hee knoweth God to be most iust, almighty, and able to be reuen­ged of euery sinne against him, and yet dareth to breake his commandements? And how can any man say that he know­eth God to be most wise, most gratious, most kind, most mer­cifull, and long suffering, and yet doth not loue him? Or how can he say he loueth him, and keepeth not his commande­ments? Ioh. 14. 15. It is therefore most certaine, that no man doth truly know God, that doth not loue and obey him.

But let vs shew the former point (all naturall men to be vn­wise and foolish) by some other reasons. Thus therefore I pro­ceed. True wisedome maketh them that haue it the better. All naturall and wicked men are no whit the better for all the lear­ning and other knowledge they haue. They lose all that they do according to such learning and knowledge. They get no­thing thereby but onely heape vp the more iudgement and condemnation to themselues. Luk. 12. 47. Therefore conse­quently they are vnwise and fooles. Doe we not so account of men in the world? viz. that they are very simple men, and of no vnderstanding, yea, starke fooles, that shall altogether bu­sie themselues, and spend their time, their strength, and their wits, and their mony about matters of no profit? or that shall toile and moile, early and late for trifles, and neglect matters of moment, & great worth? The best we say of such is, that they are penny wise, and pound foolish. Why then may we not so iudge and speak of naturall men, & of all continuing in their natural condition, which (as was said before by Isaiah) lay out siluer and not for bread, and labor and be not satisfied? Isai. 55. 2. and which follow altogether vaine things (as Samuel speaketh, which shall not profit them? 1. Sa. 12. 21. For certainly when they haue done al that they can, yet it may be said to them as Paul speaketh to the Romanes, What fruit haue you in those things? Rom. 621. [Page 94] Yea, though they should get neuer so much honour, and wealth in the world, yea, though they should winne the whole world, yet what profit shall they haue, if they lose their owne soules? Mark. 8 36. May not God say vnto such (for all their reputa­tion, for wisedome, &c.) as he said to the rich man, that hauing great increase of corne, took care only for building his barnes greater, and liuing after in pleasures, and neuer thought of any thankfulnesse to God or of doing any good with his abun­dance vnto men, O foole? &c. Luk. 12. 20.

Moreouer, as the word before translated vnwise, Eph. 5. 17. Tit. 3. 3. and foolish, Galat. 3. 1. signifieth mad men: so in truth naturall men are no better then those whom for distraction or losse of their naturall wits, we account mad men; yea, many distracted in their wits, or bereaued of their vnderstanding, ei­ther by abundance of melancholy, or by feares, or by some accident, or by age, &c. are in a far better state for the life to come then meere naturall men, so long as they doe so conti­nue. For I doubt not but that the very deere children of God regenerated by the spirit, and beleeuing in Iesus Christ, are subiect to that outward calamity as well as other; and as well as themselues are subiect to other diseases arising of naturall causes: and yet The foundation of God remaineth firme touching them: The Lord knoweth who are his. 2. Tim. 2. 19.

That it is so, that is, that naturall men (whiles they be such) are no better in their said naturall state, then mad men, yea, and that they are possest with a spirituall phrensie, or that at least they are no better then such as we call idiots or naturals, I make plaine by these furtherreasons.

1. When the prodigall child began to consider of his waies, and to bethinke himselfe of returning to his father, then he is said, to haue come to himselfe. Luk. 15. 17. The prodigall sonne therefore representing the state of all vnregenerate men, ther­by is signified, that as before his returne and submission to his Father he was no better, then as a man beside himselfe, and out of his wits, so all are the like before regeneration.

2. All that make more account of bels and bables, of counters and rattles, and of such other triffles, then they doe of siluer and gold, &c. are no better then mad men, or at least [Page 95] then naturall fooles.

3. All that refuse meat, drinke, and apparell (especially of the best sort) for their bodies and for this life, are no better then mad men, or at least then naturall fooles.

4. All that do continually hurt and wound themselues, and that seeke by all meanes to destroy themselues, are no better then mad men, or at least then naturall fooles.

5. All that put no difference betwixt any men but account all alike, and that especially regard the meanest more then the greatest, and their enemies more then their friends, and that will be aduised rather by fooles then by wise men, are no better themselues then mad men, or at least then naturall fooles.

6. All that wilfully transgresse the lawfull commande­ments of Kings, and so sinne against their owne soules, are no better then mad men, or at least then naturall fooles.

7. All that will not be kept within any bounds, but breake off all bonds, are no better then mad men, at least then natu­rall fooles.

Such are all naturall and wicked men, so long as they con­tinue in that state and condition.

2. They make more account of the riches, honours, de­lights and pleasures of this world, then they doe of the most pretious word of God, and of the things that belong to the life to come, in respect whereof all things in this world are no better then trash and dung.

3. They refuse Christ Iesus, and all other things pertaining to their saluation in him, offered vnto them in the word, as meat, and drinke, and apparell for their soules, of farre more worth then all meat, and drinke, and apparell for their bo­dies.

4. They doe daily hurt and wound their owne soules, and seeke by all meanes euerlastingly to destroy themselues, euen by so many sinnes as they doe daily commit.

5. They account no better of one man then of another: at least they account best of them that are the most vile: They doe more regard and feare simple, silly, weake, and mortall men, then they doe the most wise, mighty, fearefull, and im­mortall [Page 96] God: and haue the enemies of their saluation, which sooth them vp in sinne, and prouoke them daily thereunto by words and by example, in more estimation, and they are ra­ther aduised by flattering worldlings (such as sauor only the things of the world, not the things of God.) then they doe re­gard their most true hearted friends, that vnfeinedly wish, and by all meanes (admonition, counsell, reprehension, confe­rence, and praier) doe seeke and endeauour their saluation, or then they will be aduised by such as are wise in the Lord.

6. They doe euery day wilfully transgresse the most holy and iust commandements of the most holy and righteous God, and so doe more and more prouoke his indignation a­gainst themselues, that is the king of kings.

7. They will not be kept within any compasse, they will not be directed in the way that leadeth to eternall life, but breake ouer hedge and ditch out of that way: and they speake as the heathen did of whom the Prophet writeth, saying: Let vs breake their bonds, and cast their cords from vs. Psal. 2. 3. Ther­fore I may well conclude them all to be no better then mad men, or at least then naturall fooles.

They indeed doe so account of the most excellent seruants of God. For so was the Prophet termed that annointed Iehu to be king of Israel, 2. Kings 9. 11. So did Festus call Paul, when he spake most excellently of heauenly things. Acts 26. 24. and so naturall and worldly men doe daily cast this reprochfull name vpon the best children of God, esteeming them no bet­ter then a company of fooles, and mad men: but the truth is, that this belongeth to themselues, and they specially are the fooles, and mad men of the world, as the former arguments do demonstrate.

Let no man so wrest my words, as to vnderstand me to con­demne naturall wit, and vnderstanding, or policy, and lear­ning, &c. I doe not condemne them, but acknowledge them in themselues to be the good gifts of God. Notwithstanding such is the corruption of nature before and without regenera­tion, that meere naturall men not knowing how to vse them, doe therefore abuse them, the more to the dishonour of God, and to the encrease of their own condemnation, euen as men [Page 97] reaued of their naturall wits hauing a sword put into their hands or any other thing (good in it selfe) committed vnto them, do rather abuse all to the hurt of themselues and other, then do any good at all therewith.

In respect of all these things hitherto handled, as it is said of images that they are laid ouer with gold and siluer, and there is no breath in them, Hab. 2. 19. so it may besaid of meer naturall men touching the life of God, that how trim and gay soeuer they be in the world, and how great and glorious soeuer they ap­peare by their wit, or learning, or policie, &c. yet indeed they haue no breath at all of that life in them, neither any sparke of true wisedome. How base therefore is their state and condi­tion? yea, how fearfull and lamentable? For who doth not pity the state of mad men, and of such as by any meanes haue lost their wits? Many carnall men (I grant) doe carnally make a sport of mad men and naturall fooles: they make themselues merry with such (as the Philistims abused the blindnesse of Sampson and vsed him therefore to play before them, and to make them pastime, in their great meeting, and in their sacri­fice to Dagon their God. Iudg. 16. 25) Many (I say) doe euen so abuse the simplicity and lamentable madnesse of other to make themselues merry, but they should rather vse such ex­amples as glasses wherein to behold the iudgement of God vpon such, that may (perhaps more iustly) fall vpon them­selues. Therefore euery time they looke vpon such they should feare and tremble, lest God smite them with the like: yea they should be thankfull to God, and consider of his goodnesse in sparing them so long, whereas hee might haue made them such as those are, and those as witty naturally as themselues. In which respect also they should be the more carefull to vse their naturall wit and vnderstanding the more to Gods glory. Achish king of Gath, (though a naturall man, a wicked man, and an heathen man) when Dauid was brought in­to his presence, and fained himselfe mad before him, scrabling vpon the dores of the gate, and letting his spittle fall down vpon his beard (in driueling sort) said vnto his seruants, lo, the man is beside him­selfe, wherefore haue ye brought him vnto me? Haue I need of mad men, that ye haue brought this fellow to play the mad man in my [Page 98] presence: Shall he come into mine house? 1. Sam 21. 13. 14. 15. So little pleasure did Achish take in such: so far was he from ma­king himselfe merry with such, and from laughter at their be­hauiour, that hee was highly offended with them, that had brought him before him. Hereby then we see how odious a thing madnesse is. And indeed though some foolishly take pleasure in the foolishnesse and madnesse of other, yet tou­ching themselues, who abhorreth not the name of a foole? and who feareth not the state of madnesse? And who (I say a­gaine) not altogether void of reason himselfe, especially ha­uing any sparke of grace, doth not pitty both them that are voide of naturall vnderstanding, and also them, that hauing had reason (for some secret cause) are depriued thereof (with Nabuchadnezar) and possessed with the spirit of phrensie? Oh then what can be said of spirituall simplicity, and of spirituall madnesse?

The more wofull therefore and fearfull these things are, the greater is the dignity of the children of God, who onely are enlightned, and haue the eies of their mindes opened to be­hold the excellent wisedome of God; yea, who also are parta­kers thereof. For as Christ is before generally shewed to be their life, so particularly he is their light, their vnderstanding, and wisedome. For therefore is he called (as we haue heard) the sunne of righteousnesse, Malac. 4. 2. and, the light of the world. Ioh. 8. 12. and 9. 5. yea, (that it may the better appeare that life and light goe together) he is in one place called both life and light, Ioh. 1. 4. As therefore the children of God being partaker of Christ, cannot but be partaker also of life, so they must be also partaker of light: If they be in the light, and the light in them, how can they be in darknesse? The like is to be said of knowledge and wisedome: For Christ being the wisedome of his father, hauing all the treasures of wisedome and know­ledge in him, and hauing the spirit of wisedome, knowledge, and vnderstanding, yea, hauing all the seuen spirits of God (as hath been shewed) it must needs be that they that haue him, haue also true knowledge, and true wisedome. If they that haue him not neither haue life, nor light, nor knowledge, and that because they haue not him: then it must needs follow [Page 99] that they that haue him, haue also all those; and that because they haue him, and so far as they haue him. Therefore Christ is said to be made vnto them not only righteousnesse, but also wisedome, 1. Cor. 1. 30. So then, as all new borne being incorpo­rated into Christ, are also partaker of his wisedome: so also all that are out of Christ are also without wisedome. Therefore our Sauiour speaking of his children, saith, that to them onely it is giuen to know the secrets of the kingdome of God. Mat. 13. 11. Which are hid from the wise and from men of vnderstanding. Mat. 11. 25. viz. from them that are worldly wise: and who being af­ter the flesh doe sauor the things only of the flesh: Rom. 8. 5.

If also the feare of the Lord be (as we haue heard) the begin­ning of wisedome, and that wisedome doe consist in keeping Gods commandements, then all that are new borne, and so clensed from their sinnes, and sanctified to the feare of God, cannot but in that respect also be wise: the rather because it is expresly said, that whosoeuer is borne of God, sinneth not, neither can sinne, &c. Ioh. 3. 8. Dauid testifieth that by keeping Gods commandements, &c. God had made him wiser then his ene­mies: of more vnderstanding then all his teachers: and then the an­cient. Psal. 119. 98. 100. Though euery one of the children of God cannot thus compare for wisedome with their tea­chers and ancients, yet they may with their aduersaries: yea, why not also with their ancients and teachers, if such be not regenerated? For they that know the will of God and doe it, are more learned Doctors (though otherwise they be but sim­ple men, yea, not booke learned, viz. not able to read) then all other great doctors in the world, yea, then al doctors in diui­nity that are able to teach other, and doe teach other, and yet doe not themselues the things which they teach other. For hereby (as we haue heard) are we sure that we know him (viz. truly and rightly) if we keepe his commandements. He that saith he knoweth him, and keepeth not his commandements is a lyar, and the truth is not in him. 1. Ioh. 2. 3.

Such great Doctors therefore as haue knowledge without obedience according to their knowledge, doe indeed know nothing as they should. For what are they the better by the knowledge of any thing, if they know not him rightly that [Page 100] knoweth all things, and in the right knowledge of whom, and of Iesus Christ his sonne, whom he hath sent, is eternall life. Ioh. 17. 3.

Now touching the excellency of knowledge and wisedome, and thereby also of the state and condition of Gods children, as it appeareth by the metaphors before vsed, so the same is further manifest by many testimonies of Scripture. Iob mag­nifieth wisedome aboue gold and siluer, and the wedge of gold: aboue crystall, and the plate of fine gold: aboue the corall, and the pretious pearles, aboue the topaz of Ethiopia, and the wedge (againe) of pure gold, &c. Iob. 28. 15. &c. Salomon extolletn it aboue the merchandise of siluer, the gaine of gold, and aboue pearles; yea, he saith that all things that a man can desire are not to bee compared vnto her, &c. Pro. 13. 14. 15. &c. Where also it is commended by diuers excellent fruits, as by the length of daies, riches, glorie, pleasures eternall life and blessednesse. It is in like manner com­mended, Pro. 8. 10. 11. and 16. 16. In another place, he prefer­reth it before strength and weapons of warre: Eccles. 9. 16. 18. where in the latter comparison, the opposition he maketh of wisedome is to be obserued, viz. that he saith not but one foole de­stroieth Note. much good. but that he saith, but one sinner destroieth much good: so he sheweth his meaning by wisedome to be such wisedome, as whereby men take heed of sinne, and that (ac­cording to my former writing) all sinners are fooles; whereun­to it accordeth that Dauid saith not, The wicked man, or the sin­ner, but, The foole hath said in his heart, there is no God. Psal. 14. 1. and 53. 1. by the foole meaning the sinner and the wicked man.

Againe, what was it that first deceiued our first mother Eue? was it not a false hope of further knowledge? doth not this therefore shew that knowledge is a thing much to be desired? and that true knowledge is highly to be esteemed? Doth not Paul professe that he accounted all things losse, yea, as very dung: euen 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 doe plainly shew the great dignity of the children of God in respect of the said knowledge and wise­dome, [Page 101] 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.

LET vs now proceede 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 vs remember that before said, namely that euen when men are dead in their sinnes and vtterly voide of the life of God (before handled) then they are aliue vnto sinne. Being so aliue vnto sinne they are likewise seruants, not only thereunto, but also to satan him­selfe. For to whomsoeuer we giue our selues as seruants to obey, his seruants we are. Rom. 6. 16. Iob. 8. 34. 2. Pet. 2. 19. This seruice is the greatest slauery and bondage of all other: far greater then 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 heauinesse in them, and many praiers and ear­nest desires to be released thereof. But this bondage is such by the meanes of spirituall death, that there is no sense at all ei­ther of the heauinesse of sinne (as hath been before shewed) or of the bitternesse thereof: yea, though for bitternesse no wormewood nor gall be comparable to it, yet they thinke it as sweet as hony and the hony combe: yea, such delight and pleasure doe they take therein, that they commit the same with greedinesse. Eph. 4. 19. Therefore being offered liberty with most gracious conditions, they will by no meanes accept thereof.

Fearefull therefore in this behalfe is the estate and condi­tion [Page 102] of all men by nature: yea, hereby also doth that the better appeare which before I handled, concerning the naturall foo­lishnesse and madnesse of men. For who but fooles and mad men could beare such burdens as sinnes are, without sense and feeling? As therefore the very Philosophers accounted such sottish and senselesse persons for seruants by nature: so this seruile and slauish condition of all men by nature, is the more fitly handled in this place, next to that before of the foolishnesse and madnesse of all naturall men, because it is an effect or at least a consequent thereof. But what is the state of men by Iesus Christ in their regeneration? Truly a most sweet and gratious liberty and freedome. For as Christ is made wise­dome and righteousnesse, so also is he made redemption vnto vs. 1. Cor. 1. 30. and often doe we read that Christ hath redeemed vs. Tit. 2. 14. Galat. 3. 13. 1. Pet. 1. 19. and often elsewhere. Our Sauiour himselfe saith, that If men did continue in his word, then they should shew themselues to be his disciples indeed, and they should know the truth, and the truth should make them free. Ioh. 8. 32. and againe, If the sonne shall make you free you shall be free in­deed, vers. 36. He meaneth in this place, freedome from the yoke, bondage, and extreme slauery of sinne. When Peter had answered our Sauiour that Princes tooke toll or custome of strangers, our Sauiour replieth, then are the children free. Mat. 17. 26. That which our Sauiour speaketh in that case, may be much more vnderstood in this whereof now we speake, be­cause we speake of the children of God.

What Prince of power to deliuer, will suffer his subiects, es­pecially his children, to be in bondage and captiuity? 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 sinne?

Notwithstanding being freed from the seruitude of sinne, we are made the seruants of righteousnesse. Rom. 6. 18. But this seruice is perfect freedome. When any child, especially the sonne of a Prince, hauing been in captiuity to some enemies, is freed from the said captiuity, doth he account it any bondage to serue his Father and soueraigne? No it is his liberty and great honor that he may serue him. When men therefore are [Page 103] freed from the bondage of sinne and Satan, how great is their liberty, how vnspeakable is their honour, to serue their hea­uenly father, the king of kings? It is not possible to serue God in holinesse, and righteousnesse, till first we be deliuered from our enemies. Luk. 1. 74. 75. As a man loaden with many fetters and irons, cannot in any thing serue his Prince, till his said fet­ters and irons, be knocked off; so no man can serue God, ex­cept first he be discharged from the bolts and fetters of sinne, ten thousand times more heauy then any irons. Therefore Paul saith in the place before alledged, that Christ gaue him­selfe for vs, first, that he might redeeme vs from all iniquity; second­ly, that he might purge vs; and thirdly, to be a peculiar people vnto himselfe, zealous of good workes. Tit 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 freedome likewise and liberty is signified by that which before was alleged, that he that is borne of God, sinneth not, neither can sinne, because the seed of God abideth in him. 1. Ioh. 3. 8. that is, sinne hath not dominion ouer him as before it had: nei­ther can haue: because being once freed, he shall neuer returne into the bondage thereof: neither doth hee sinne with de­light therein so far foorth as hee is regenerated and borne of God. That sinne wherewith at any time he is ouertaken, is but a suddain passion of the old man remaining in him: suffe­red by God himselfe to preuaile 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 sinne, the Apostle insinuateth that seruing of God, in holinesse and righteousnesse which was before touched: and so the word not to sinne, is taken by our Sauiour, when he saith to the man re­stored to his limbs, Sinne no more, lest a worse thing happen vnto thee. Ioh. 5. 14. He meaneth not onely that he should abstaine from the euils forbidden, but that also he should performe the things required in the law of God. For the law of God saying not only Eschew euill, but also Doe good: Psal. 34. 14. he must be a transgressor of the law, not only that doth commit the e­uill forbidden, but also that neglecteth or omitteth the good [Page 104] commanded. So the distinction of sinnes of commission, and of sinnes of omission is as sound and true, as it is ancient and com­mon.

As God himselfe is not only free from all euill, but infinit also in all goodnesse: so his law is like himselfe, and doth as well command that which is holy and iust, as it forbiddeth all vnholinesse, and vnrighteousnesse. According to this law men shall be condemned, and that most iustly, as well for leauing vn­done good duties, as for perpetrating & acting of those things that are euill. It is not said, That euery tree that bringeth forth e­uill fruit, but which bringeth not forth good fruit shal be bewen down (or stubbed vp by the roots) and cast into the fire. Mat. 3. 10. And our Sauiour pronounceth sentence of condemnation, for not visiting the sicke, entertaining the strangers, feeding the hungry, clothing the naked &c. Mat. 25. 41, &c. By condem­ning notwithstanding them that haue not done good, he tea­cheth that much more they shal be condemned, that do com­mit that which is euill. Mat. 12. 36. 37. 1. Cor. 6. 9. Reuel. 21. 8. and 22. 15. So then this freedome of Gods children, is not on­ly a release from the most grieuous seruitude of sinne, but also a participation of holinesse and righteousnesse. Without this holinesse and righteousnesse our life before spoken of were no life; neither were our freedome any freedome, at least not worth the hauing. The soule of man may be as well without motion in the body, as the life of God without the fruits of righteousnesse. That which is spoken of faith Iames 2. 20. is true also of the life of God. What freedome also of any city is without commodities belonging thereunto? But of this a­non.

This also touching the fruits of righteousnesse, is to be vn­derstood in respect of the knowledge and wisedome before handled. For how can a man be accounted a man of know­ledge and wisedome, that sheweth not the same by his workes of knowledge and wisedome? And indeed we haue heard be­fore that our knowledge and wisedome consisteth in the feare of God, and keeping of his commandements. And the A­postle Paul describeth that excellent knowledge of Christ be­fore spoken of, to be not the knowledge of his natures, and [Page 105] person onely as they are things in Christ himselfe, but as they are effectuall in other, both to iustification, and also to san­ctification by the power of his death, and the vertue of his re­surrection; of the one to our release from that bondage of sinne before handled; and of the other, to the quickning of vs to newnesse of life. Philip. 3. 8. 9. 10. Therefore also Christ in the place before diuers times alledged, is said to be made vn­to vs not only wisedome, righteousnesse, and redemption, but also sanctification, 1. Cor. 1. 30. Therefore without Christ no more sanctification, then wisedome, righteousnesse, or redemption. In this respect, Christ is not only said to haue giuen himselfe for vs, that we might be pure or purged, and holy or sanctifi­ed: these things (I say) are not spoken in the nowne, or in the verbe passiue, as if either we or some other might purge and sanctifie vs, but in the actiue verb, that he might purge vs, &c. Note. Tit. 2. 14. and that he might sanctifie his Church, &c. Epo. 5. 26. to teach, that the purging and sanctifying of vs is the worke on­ly of Christ, as well as the redeeming, sauing, and iustifying of vs. The same is yet further taught by our Sauiour himselfe; As the branch cannot beare fruit of it selfe, except it abide in the vine, no more can ye except ye abide in me: and againe; without me ye can doe nothing, viz. that good is. Iohn 15. 3. 4. 5. and Paul accor­dingly saith, that the fruits of righteousnesse are by Iesus Christ. Phil. 1. 11.

All this is to be vnderstood 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 vertue to all in regeneration incorporated into him, and in whom he dwelleth by faith, euen as the naturall head of a naturall body, communicateth the vertue thereof to all the members of all the said naturall body. So that also is to bee vnderstood, that of his fulnesse we doe all receiue grace for grace: or grace vpon grace, or grace after grace. Iohn. 1. 16.

All hitherto spoken of our life, of our knowledge, and wisedome, of our redemption, freedome, and liberty, and of our sanctification, and holinesse, and righteousnesse (as the matter of our regeneration, and things wherein the Note. [Page 106] same doth consist) must be vnderstood to be by Iesus Christ in a double respect: first in that he hath purchased them for vs by the same price which hee gaue for our selues and for our saluation. Secondly, by working them in vs himselfe, being apprehended by a true and liuely faith: as hath been shewed before by the similitude of the vine and the branches, and of the head and the members.

Moreouer touching this holinesse and righteousnesse now in hand, we must vnderstand, that it must not only be inward, but also outward: not in heart alone, but also in our outward man, and in our outward behauiour. For Let your light so shine before men (saith our Sauiour) that they may see your good workes, and glorifie your father which is in heauen. Mat. 5. 16. Clense your selues (saith the Apostle) from all filthinesse of the flesh and of the spirit, that ye may grow vp to full holinesse. 2. Cor. 7. 1. he speaketh not only of filthinesse of the flesh, but also of the spirit: and therefore the holinesse there commended, and opposed to the former filthinesse, 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 abstaine from fleshly lusts because they fight a­gainst their soules, but also to haue their conuersation (namely their outward conuersation) honest among the Gentiles, that they which did speake euill of them as of euill doers, might by their good works which they should see glorifie God in the day of their visitati­on. 1. Pet: 2. 11. 12. Iames biddeth not only to purge our hearts, but also to clense our hands. Iames 4. 8. The Apostle to the He­brewes teacheth, that none can draw neere 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 euill conscience. Heb. 10. 22. that is, such as are sanctified as well in their outward beha­uiour, as touching their vnderstanding, iudgement, thoughts, memory, and affections.

This well agreeth with all before said of our faith, of our life, of our knowledge, and wisedome. The faith which is without workes is dead. Iames 2. 17. and 20. and againe betwixt both, viz. vers. 18. Shew me thy faith by thy workes. With the heart man beleeueth vnto righteousnesse, and with the mouth man confesseth [Page 107] to saluation. Rom. 10. 10. by confession of the mouth he mea­neth the acknowledgement and profession of Christ in all our outward behauiour. To the same purpose the Apostle also ap­plieth that of the Psalmist, I beleeued, therfore I spake, and saith, We also beleeued, and therefore speake. Psal. 116. 10. 2. Corinth. 4. 13.

The life of God before handled, hath been shewed not onely to be inward, but also to shew it selfe outwardly. The know­ledge also and wisedome of God renewed in the regeneration of the children of God, hath been declared to consist in the feare of God, and keeping of Gods commandements, which concerne as well the good cariage of all the parts and mem­bers of our bodie, as the disposition of our mindes and hearts.

This holinesse therefore and righteousnesse must be shew­ed by the gouernment of euery member, of the eie, of the eare, 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 euery such member. I forbeare the particular confir­mation of these things by shewing the particular scriptures for direction of euery particular member, because the labor were too great for me the writer, and for any reader. For indeed it would require a whole volume by it selfe. Yea and Otho Cas­mannus (in the beginning of this treatise mentioned) hath lear­nedly and religiously performed this. For his book intituled Hominis Spiritualis anatomia, &c. The anatomie of a spirituall man, is altogether of this argument. Whereunto the learned desirous to see the former point more particularly and largely handled, may repaire.

That this holinesse and righteousnesse whereof now wee speake (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 speake; sith that which hath been said before in that behalfe of the life of God, doth also belong to this ho­linesse and righteousnesse, which are but effects or fruits of our said life.

Now let vs further vnderstand, that as all other vertues are comprehended, vnder the former life, liberty, wisedome, holi­nesse, [Page 108] and righteousnesse, so specially that sobriety that is so commended in the scripture is a principall branch, as of all the former generally, so particularly of that wisedome. 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 wisedome; and the same word translated sobernesse 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 vseth a word that signifieth also wisedome) we are taught that sobriety is a speciall point of true wisedome.

This sobriety notwithstanding that now we speake of, is not only the moderation of our selues for drinke (which is appo­sed to that foule sinne of drunkennesse, in these daies too too common) neither that only which is in apparrell (contrary to the disguised attiring of men and women, whereby the peo­ple of one country conforme themselues to other countries, directly against Gods word, Zeph. 1. 8. yea (like monsters), to other creatures; at least one sex to another, the women especi­ally wearing mens apparell, and men suffering their haire to grow like to women; both directly also against the word, that Deut. 22. 5. and this (as contrary to nature it selfe) 1. Cor. 11. 14. and whereby likewise the professors of sincerity conforme themselues to the world, and to the vanity vsed by the world, which is to be vnderstood as well forbidden by the Apostle in apparell as in other things, Rom. 12. 2.) Neither also is this so­briety (now spoken of) only that which is repugnant to other lightnesse, either in countenance, or in gesture (condemned with the former of apparell: Isai. 3. 16. and by it selfe 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 tricke of harlots. Pro. 7. 13. This sobriety (I say) doth not consist only in these things, but it consisteth in mo­deration of our selues, and of all our affections in any slate of life, (in prosperity and in aduersity) that in the one we be not drunken with delights and pleasures, with wealth and riches, with honors and preferments of this world: and that in the [Page 109] other we be neither surfetted with cares and feares: nor o­uercome with sorrowes and griefes: whereby (as drunken men) wee should be vnfit for other dueties belonging vnto vs.

He that is sober in this manner, is a wise man indeed. And this sobriety is the spring of all other holinesse, and righte­ousnesse, 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, euen in meere natu­rall men. Many naturall men, are as abstemious from wine and all strong drinke, and as far from all drunkennesse that way (I meane in their outward behauiour) as any other men. Many are as sober in their apparell, and as graue and modest in their countenance, gesture, speech, and all other behauiour, 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 our selues and of our affections in euery state of life, in prosperity and in aduersity, 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 Iesus Christ, are made the sonnes and daughters of God.

They that are not new borne, in their prosperity, pride is vn­to them as a chaine, and cruelty couereth them as agarment. Psal. 73. 6. The wicked is so proud, &c. that be thinketh there is no God. His waies prosper, &c. therefore he desieth all his enemies. He saith in his heart, he shall neuer be moued, &c. His mouth is full of eur­sing, and deceit, and fraude: Vnder his tongue is mischiefe and ini­quity: he heth in wait in the villages: in the secret places hee doth murther the innocent: his eies are bent against the poore: He lieth in wait secretly, euen as a lion in denne: Hee lieth in wait to spotle the poore, when he draweth him into his net. Psal. 10 56. 7. 8. 9. &c. Yea, he had said before in the same Psalme, verse 2. The wicked doth persecnte the poore, &c. he hath made boast of his owne hearts desire, and contemneth the Lord.

No maruell then though such contemne men especially their inferious. And thus indeed wee daylie see, how [Page 110] the wicked abuse all the mercies of God, either by all in tem­perancy (as if they were absolute Lords of all that they haue, and were not to giue any account to any) or by extreme pride and cruelty, carrying themselues like Lords and Kings ouer 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 haue, vse this world, and all things they haue in this world (honors, riches, authority, friends, &c) as though they had them not: that is, they so possesse them, and so dispose them, that they be no hinderances vnto 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 vncertaine riches, but in the liuing God: and they be rich in good workes, distributing and communicating vnto other according to need: and so laying vp a sure foundation to themselues against the time to come, towards e­ternall life 1. Tim. 6. 18. &c. They eat not their bread alone, but the fatherlesse eat thereofwith them. They see not any to perish for want of clothing: nor the poore to goe without a couering: but doe cause their loines to blesse them. They lift not vp their hand against the fa­therlesse, when they see they may helpe them in the gate, &c. Iob 31. 17. &c. They make not their gold their hope: neither say they to the wedge of gold, thou art my confidence. vers. 24. Thus did Iob. Thus did other that haue receiued the same spirit of adoption that Iob had. Is not this excellent wisedome? so to prouide to­wards eternall life as before we heard? and so to make them­selues friends with the riches of iniquity that when they shall want, they may be receiued into euer lasting habitations? Luk. 16. 9. Let the world account of this as they will. All they that vse it, shall find it a principall part of wisedome.

The like may be said of their vsing 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 dumbe in the cause of the children of destruction: they open their mouth and iudge righ­teously: and iudge the afflicted and the poore. Pro. 31. 8. 9. They de­liuer the poore that cr [...]e, and the father lesse and him that hath none to helpe him. The blessing of them that are ready to perish are vpon [Page 111] them, and they cause the widdowes heart to reioice. They put on iu­stice, and couer themselues: Their iudgement is as a robe, and a crowne: They are eyes to the blind, and seet to the lame: They are fathers to the poore, and when they know not their cause, they seeke it out diligently. They breake the iawes of vnrighteous men, and plucke the prey out of their teeth. Iob 29. 12 &c.

Thus the children of God goe vpright in their prosperity, they reele not neither stagger, either to the right hand or to the left hand (as drunke with their riches and honours) but walke on right in the way, that God hath laid out before them towalke in. But what doe they in aduersity? The braines (as I may so speake) of their mindes are no more distempered, nei­ther are the affections of their hearts any more disordered therewith, then before with prosperity. For they carry not themselues as men without hope, but cheerfully and comfor­tably they looke to the cause in themselues: to the hand from heauen that sendeth the same: to the loue from which it doth proceed: to the end why it is sent: they remember what a blessed end other haue had of the like afflictions: and they forget not what comfort themselues haue had in former times in the like: perhaps also in greater dangers. According to these things they make such vse of all their afflictions, that they shall be able truly to say, It is good for vs that we haue been afflicted that we may learne thy statutes. Psal. 119. 71. So they neither be too much cast down with that which the righteous Lord laieth vpon thē: neither do they make too light account thereof. If they lose all that euer they had, wealth, and honor, and friends in one day, they murmur not against God, but humble themselues and say, Naked came we out of our mothers wombes, naked shall we returne thither: The Lord hath giuen; The Lord hath taken: Blessed be the name of the Lord. Iob 1. 21.

This sober & cheerful cariage of themselues in such a state, is the greater point of wisedom, if we shal cosider how the wicked are either hardned like brawne, that they make no reckoning of it, yea, that they scarce feele 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 kingdome, and his life, was not a whit moued with it, but in a brauery for all [Page 112] that commanded Daniel to be clothed with purple, and to haue a chaiue of gold put about his necke, &c. Dan. 5. 29) or else they are moued with it only for a time (as Ahab, 1. Kings 21. 27.) returning afterward to their former sinnes that procured it: or els 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 heauen himselfe. But I will not stand vpon these things; being especially more particularly handled by M. Rogers in his sixt treatise, viz. of the priuiledges of Christi­ans: and hauing my selfe some occasion to speake of them af­terward in this treatise. In the meane time we see the wicked in euery condition of life to reele and stagger like drunken men: in either of both conditions falling most dangerously: and (as Salomon speaketh of drunkards, Pro. 23. 29.) euery where meeting with woe, with sorrow, with strife, &c. with wounds, with­out cause.

The like may be said of the children of God touching the moderation and sobriety of all their affections, anger, ioy, greefe, loue, feare, &c. 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 alwaies in such sort watchfull, that although the diuell their aduersary compasse the earth to and fro, and walke about neuer so often. Iob 1. 7. and neuer so diligently, like a roaring Lion seeking whom he may deuoare, 1. Pet. 5. 8. yet he doth not take them so napping, that he doth so preuaile a­gainst them, as he doth against other: neither doth any euill so ouertake them, but that before hand they be in some mea­sure prepared for it.

This watchfulnesse is an effect of the said sobriety, as sleepi­nesse, drousinesse, and security is an effect of the contrary. For as it is in that sobriety which consisteth in abstaining from wine and strong drinke, and in the contrary thereof, namely being drunken with wine wherein is excesse. Ephes. 5. 18. viz. that the more sober and abstemious any man is, the more vigilant and watchfull also he is; yea, the apter for vigilancy and watchfulnesse: and on the contrary, the more any man is o­uercome with wine, or other strong drinke, the more apt he is [Page 113] to sleepe; yea, the more heauy and drowsie: so the more sober any man is touching the former moderation of himselfe in e­uery state and condition of life, the more vigilant and watch­full he will be to take heed of all spirituall danger: and on the contrary, the more liberty men doe giue to their affections, and the more they are drunken and ouercome either with ri­ches, honours and pleasures, on the one side; or with cares, feares, and sorrowes on the other side, the more sleepy also they are in their minds, and the sooner ouertaken with dan­ger. This watchfulnesse is according to the former sobriety, viz chiefly of the inward man. As the former sobriety is of the affections, so this watchfulnesse is of the mind; namely, when that is alway forecasting of dangers, and seriously studying and meditating how to shun and auoid the same. In which re­spect it is said, that the wise mans eyes are in his head: but the foole walketh in darknesse. Eccles. 2. 14. that is, a wise man is neuer se­cure, but alwaies carefull and looking about him, for the pre­uenting and auoiding of dangers: but a foole is alwaies in dan­ger and continually ouertaken with some euill or other, as one that walketh in darknesse falleth into this hole or that: or at least stumblethat at this and that. That like is in another place, A prudent man seeth the plague, and hideth himselfe, but the foo­lish goe on still and are punished. Pro. 22. 3. and 27. 12. In these places it is to be obserued, that this watching (whereof now I speake) is commended as a speciall point of wisedome: and that therefore as it concurreth with the sobriety of the inward man before spoken of, so also it is not vnfitly here handled with that before said of wisedome. Doth not this therefore much also increase the foresaid dignity of Gods children? ve­rily it doth: this being considered that wicked and naturall men doe daily fall into infinit dangers, as euen now was shew­ed, by want of this watchfulnesse.

CHAP. XII.

AS I haue before spoken of some particular branches of the life of God and wisedome, and holinesse before generally handled; so I might likewise speake of the rest: For the very least is of great price, and doth not a little amplifie the dignity of Gods chil­dren. But so to particularize in this place, would be too tedious. I shall also by other occasions speake of some of them afterward: and such as I shall not at all speake of, may be esteemed by that which I write of the rest. Notwith­standing that such as I haue not handled, or shall not speake of, may be the better considered, let me adde something tou­ching the loue of the children of God, towards God and men, as that indeed which comprehendeth all that shall be omit­ted, which is also the fountaine of all the other particulars of the former life of God, &c. it being the fulfilling of the law and bond of perfection, as before we haue heard.

But of this loue of the children of God towards God and men, I will only speake very briefly, leauing the rest to the consideration of the reader.

Some perhaps may looke that I should haue spoken there­of before; but seeing our freedome from sinne to serue God in holinesse and righteousnesse, doth so depend (as wee haue heard) vpon wisedome, (such as be fooles being commonly accounted seruants by nature) and seeing the sobriety before handled is of so neere kindred (as it were) to the said wisedome, that it is called (as we haue likewise heard) by the same name: and seeing the foresaid watchfulnesse doth also so depend, (as hath been shewed) vpon the said sobriety, therefore I thought it not amisse to handle all the said particulars together, as I haue done.

To come now to the loue of God and of men, let vs only [Page 115] obserue this one point, namely, that it is as proper to the chil­dren of God only, as the life of God, wisedome, freedom from the bondage of sinne, with liberty to serue God in holinesse and righteousnesse, the sobriety and watchfulnesse before handled. All that are not the children of God, but be wicked and meere naturall men, are as far from all right loue of God and men, as they are destitute of the former life of God, of the former wisedome, and of the other things before spoken of. As none haue the life of God, neither are wise, neither are freed from sinne, neither can serue God in holinesse and righteous­nesse of life; neither are sober in the manner before described, neither can be watchfull for the auoiding of dangers, but on­ly the children of God; so none can rightly loue God or men but only they.

Touching the loue of God this is manifest, because if we be the friends of Christ, if we doe what soeuer be commandeth vs, Ioh. 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 Gods enemies, how can they loue him? Againe, these words are often confounded in the Psalmes, 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 lambes Psal. 37. 20. Psal 68. 1. the wicked are said to be ene­mies to the Lord, and hate him: and againe; God will wound the bead of his enemies, and the harry pate of him that walketh in his sinnes: vers. 21. So the wicked (according to that spoken before of wisedome) 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 haue heard before, that the wicked doe not know God. Can they loue him, whom they know not? The same is to be said of their loue towards men. For how can they loue men, when they loue not God? How can they loue the lesse, when they loue [...]ot the greater? If they loue not God of whom they receiue all that they haue, and who receiueth no­ [...] [...] them, [...]ther is any waies chargeable vnto them; [Page 116] how can they loue them from whom they receiue nothing, or very little, and that only as from the instruments of God? and vpon whom they are forced to bestow somthing of their owne, and so to be at charge with them? For these reasons and the like, when the Apostle in the place before alledged had des­cribed vs in our naturall state, and being vnregenerated, to be vnwise, disobedient, deceiued he addeth further that we were hatefull, and hating one another: Tit. 3. 3. So the wicked are both hated of other, and doe also hate other: and nothing but ha­tred is to be looked for amongst them.

This hatred of the wicked against God and men, is a nota­ble testimony of that extreme foolishnesse and madnesse (be­forespoken of) which is in the heart of the wicked. For what extreme madnesse is it for mortall men, that are but as the pot in the hand of the potter, to hate the immortall God, who be­ing of all might and power, is able when he will, to breake them all in pieces like a potters vessell? What folly also is it to hate all other, whereby to make themselues likewise hatefull and odious to all other? Doe not such both waies (as we say) much worse then bring an old house vpon their owne heads? They that make themselues odious to God and men, shall certainly smart full deeply and wofully in the end.

If it be obiected touching the loue of God, that Paul being but a naturall man, before he knew Christ so loued God, that he speaketh much of his zeale, and that in his said zeale his righteousnesse of the law was such, that he was vnrebukeable. Phil. 3. 6. and that that seemeth to haue been in truth and not in shew.

If any (I say) obiect this, I answer, that though the aforesaid zeale, and feruent loue of Paul were indeed true, as this word Note. true may be an attribute of the affections, and is opposed to hypocrisie, or to that which is but counterfet and feined, and as it signifieth vnfeined and without hypocrisie; yet as the same is an attribute of the obiects of the mind, and is opposed to erroneous, and signifieth right, so it cannot be said that the zeale or seruent loue of Paul was true.

Though he loued God vnfeinedly and in the truth of his affections from the heart, and so was very strict touching the [Page 117] outward righteousnesse of the law: yet it cannot be said that he loued God truly, that is, rightly; because his mind being not rightly informed, his iudgement therefore touching the prin­cipall causes why, and the manner how God was to be loued, could not but be erroneous. For so long as he knew not Christ but persecuted him, and the doctrine, and professors of him, and so much lesse beleeued in him, he wanted that which should haue giuen life to his loue. For, as we haue heard, Faith worketh by loue: Gal. 5. 6. and loue must come from faith vnfei­ned. 1. Tim. 1. 5. The like is to be said of the zeale of God in the Israelites, whereof Paul beareth them witnesse: and yet saith that it was not according to knowledge, Rom. 10. 1. 2. So also of the zeale of many other ignorant men: Howsoeuer their loue and their zeale may be said to be true, that is, vnfeined, and with­out hypocrisie, euen in simplicity, yet because it is without knowledge, and much more without faith, therefore it cannot be right, and therefore also not at all acceptable vnto God. For without knowledge, the mind (or heart) is not good. Pro. 19. 2. and without faith it is not possible to please God. Heb. 11. 6. Yea, Whatso­euer is not of faith is sinne. Rom. 14. 23.

That which I haue said of this loue towards God in meere naturall men, may be said of the like loue in the like, towards men: For that which condemneth the loue of such towards God how vnfeined soeuer, condemneth also the loue of such towards men, how earnest and feruent soeuer the same bee.

The loue therefore that is betwixt man and wife, betwixt parents and children, betwixt kindred, and betwixt friends, &c. the parties that doe so loue being not regenerate but meerly naturall, cannot be right, as not comming from sound know­ledge and faith vnfeined, neither being directed by the word, which is the only rule, both of affections, and also of actions.

Againe, the loue of such towards God and men, is most vn­certaine, and altogether vnconstant, so that to day a friend, and to morrow a mortall enemy. I will not stand vpon the ex­amples either of ancient or of later times, of such as haue see­med at the first to haue been very zealous of God, and for God, and yet afterward reuolted (such in old time were Ioash, [Page 118] 2. Chro. 24. and Vzzta. 2. Chro. 26. and Demas and many other, Heb. 10. 25. and in late times euen here in England Bonner, Harding, a brother of Doctor Reinolds, that is reported first to haue conuerted him to the truth, and yet afterward fell away from it, and by writing persecuted it.) I will not stand vpon these examples, but I will chiefly insist vpon the vncertain­ty and inconstancy of the loue of natural men towards other.

Touching this therefore, as Salomons words may be (by way of similitude) applied to other things, euen to the vncertainty and shortnesse of the prosperity of the wicked (as afterward also we shall see) so they seeme chiefly and most properly to be vnderstood of the loue of the wicked (either towards God or towards men, but in that place chiefly towards men) viz. Note. that it is like the cracking of thornes vnder a pot. Eccles. 7. 8. that is, though very great for a time, yet suddenly vanished away. This (I say) seemeth to be the most proper and naturall sense and meaning of that place: because Salomon hauing said in the verse next before, It is better to heare the rebuke of a wise man, then that a man should heare the song of fooles (that is, it is better to heare some sharpe words wisely by wise men spoken in the iust reproofe of sinne, then the soothing and faire words of foolish men, what protestation soeuer they make of their loue, and whatsoeuer their loue be for the present) Salomon I say, hauing so said, immediatly inferreth the former words as a reason and confirmation of these, and saith, For like the noise of the thornes vnder the pot, so is the laughter of a foole; meaning by laughter that which before he had meant by the word song: and by the word song vnderstanding the sweet and plea­sant words, whereby the wicked doe flatter and sooth vp o­ther in any sinne, as likewise their actuall testimonies, and ve­ry deeds of kindnesse shewed by them, for the better incou­ragement of other to such euill as themselues doe approoue. Of such loue Salomon saith, that it is but as the cracking or rat­ling of thornes vnder a pot: though vehement, hot and feruent for a time, yet by and by euen vpon nothing, or at least vpon trifling reasons (though sometime also vpon good ground) quailed, cooled, and brought to nothing: sometime also tur­ned into extreme hatred. Hereof there are many examples. At [Page 119] Iakobs first comming to Padan Aram to his vnkle Laban, how kindly and louingly was he entertained by Laban: what great signes did he shew, and what great profession did he make of loue? As soone as he heard he was come, he tarried not till he came to his house, but he ran out to meet him. What more? he embraced him. What more? he kissed him. What more? he brought him to his house. What more? he said vnto him, Thou art my bone and my flesh. What more? he abode with him the space of a mo­neth. What more? He said further vnto him, Though thou be my brother shouldst thou serue me for nothing? Tell me what shall be thy wages? What more? At his first asking he gaue him his daughter: yea, but not the right, but Leah for Rahel. Yea, but presently he gaue him Rahel also. Gen. 29. 13, &c. Here were great matters; who would not haue thought there had been great loue; and such as much water would not haue quen­ched? Notwithstanding how his heart was afterward changed, how his countenance was estranged, and how many waies he delt hardly with him, and worse would haue dealt, if God had not appeared vnto him, and commanded him to doe nothing but good to Iakob, we know.

Saul at the first is said to haue loued Dauid exceedingly: 1. Sam. 16. 22. yet afterward when Dauid had much more deserued his loue, he hated him as extreamly; yea, his own sonne Io­nathan also for his sake: 1. Sam. 20. 30. Yea, he so hated all the Lords priests for his sake, that for the supposed fault of one, he commanded them all to be slaine. 1. Sam. 22. 18. yea, though he did afterward with teares relent vnto Dauid, acknowledging him more righteous then himselfe: 1. Sam. 24. 17. and so making a great shew of renuing his first loue, yet presently againe he persecuted him as eagerly as before. The like may be said of the loue of the said Saul towards his owne Sonne Ionathan, to whom he was bound by nature: but of this before. Iehoram King of Israel one while could call Elisha the Prophet by the name of his father: 2. Kings 6. 21. against whom notwithstan­ding such (immediatly almost) was his indignation, and fury, that he said, God doe so, and more also to me. If the head of Elisha the sonne of Shephat, shall stand on him this day. vers. 31. To day Herod could so reuerence Iohn Baptist, that he heard him gladly, [Page 120] and did many things, &c. yet the next day he beheaded him, vp­on the request of an whorish, and wanton damsell. Mark. 6. 20. &c? Demas one while was the familiar friend of Paul, Colos. 4. 14. Philem. 24. but not long after he forsooke him, and made more account of this present world, that is, both of the things, and also of men of this world: 2. Tim. 4. 10. What also may be said of the great fauour of Ahashuerosh towards Haman, to whom he did not only command that all his seruants should bow their knees, Ester. 3. 2. but who also was all in all with him, so that he obtained of him letters written in his own name, and sealed with his own seale for the destroying of all the Iewes in one day? Notwithstanding this great grace did not only die suddenly, and with speaking of one word, but it was turned also into such vnreconciliable indignation, that Haman was hanged in a moment, vpon the same gallowes which he had prepared for Mordecas. Ester 7. 9. 10. So may all Hamans, euen such enemies of the Lord and of the Lords people, be disgra­ced, and perish in the end, that do not (as Paul did before his calling) belong vnto the Lord.

The like we see by daily experience: For be the loue of the wicked either towards the children of God, or towards them of their own crue and sort, neuer so great, neuer so hot, neuer so burning, yet euery trifle putteth all cleane out: and for eue­ry toy they are ready to fall out with their ancientest, and the best friends they haue: and oft times they become as bitter e­nemies, as euer before they were feruent friends. Sometimes they fall out in play: somtimes vpon the false reports of tale­bearers: somtimes for a matter of profit, though perhaps not of a penny value: somtimes for an vnkind word: somtimes vp­on meer suspition: somtimes vpon mistaking either of some speeches, or some actions: and somtimes vpon other occasi­ons. But why is the loue of the wicked so variable, so mutable, and so easily alienated from them towards whom it is? Euen be­cause it is not wel rooted & grounded; neither are they wel roo­ted & grounded in it. Ephes. 3. 18. They loue for profit, or for pleasure, or for some other carnall respect. Their loue is of the flesh, not of the spirit. The knot thereof is not made by thee­ternall spirit of God, therfore it is easily dissolued; As a stake [Page 121] stuck into the earth & not rooted, is easily plucked vp: As an house without ground [...]ill and good vnderpinning, especially standing bleakly, subiect to the winds, & hauing no defence of trees, of other buildings, or of hills, is quickly ouerthrown: so is the loue of the wicked straight quailed, and with euery little blast quite blown ouer. This especially may be said of the loue of the wicked towards the children of God. For although such loue on Gods part be not without his speciall prouidence; yea and oft times wrought by his speciall power of his speciall goodnesse: yet on the wickeds part, it is for the most part not grounded vpon the godlinesse, or goodnesse of such as they loue, but vpon some speciall respect vnto themselues. So Po­tiphar loued Ioseph, because he was a good steward for him, and the Lord blessed him in that which he took in hand: yea, all things that Potiphar had for his sake. So Pharaoh did afterward loue & grace the same Ioseph, because he had well interpreted his dreames: and had giuen good counsell against the time of dearth, signified by one part of the said dreames. So Saul loued Dauid for his skill vpon the harpe: the same may be said of o­ther.

Thus then we see what the loue of the wicked, and of meer naturall men is: and thereby how vile and base their state and condition is. For what a dogged nature is it to loue no longer then they see benefit towards them, and so to loue one while, that presently they hate; and oft times do hate more then they did loue? as Ammons hatred is said to haue been more against Tamar then his loue had been towards her. 2. Sam. 13. 15. Dogs loue in this manner: for let their masters that doe alwaies feed them, but vnawares tread a little vpon their foot, and they will be ready to bite them by the leg, if not to slie in their face.

It is far otherwise with the children of God. For so many as are new borne, not of mortall, but of immortall seede by the word of God, hauing purified their soules in obeying the truth, to loue bro­therly without feining, doe accordingly loue with a pure heart fer­uently: 1. Pe. 1. 23. Now although that place be vnderstood spe­cially of brotherly loue, yet he that loueth them that are be­gotten, will much more loue him that hath begotten.

And indeed how can the children of God but loue him, [Page 122] whom they know by his word to be so mighty, so infinit, so wise, so iust, and euery way so good in himselfe: and so graci­ous, so louing, and so mercifull towards them whom he hath so loued as to make them his children, in such manner as hi­therto we haue heard, and shall further heare.

As touching the loue of the children of God towards men, especially towards such as are the children of God with them­selues, how can they but loue them that are his creatures, and the workmanship of his hands, yea, and which doe re­semble their heauenly father, and their eldest brother, and that are stamped with the same spirit, wherewith themselues are stamped; that are heires likewise of the same inheritance; and for the loue of whom there be so many precepts to com­mand it, so many sentences to commend it: so many promi­ses to prouoke it: so many examples to encourage vnto it?

In all these respects, the said loue is very excellent and pre­cious; the more because it doth not only come from God a­lone: but also because that thereby we know that wee are tran­slated from death to life, and that we are of the truth, and shall be­fore him assure our hearts. 1. Ioh. 3. 14. The Apostle saith not that Note. thereby we are translated, and that thereby we are assured, but only that we know our selues so to be. So then this loue is a speciall part of the euidence of our saluation, and of our comfortable appearance before him both in this life, and also in the life to come, euen in the great day when all flesh shall be gathered to­gether, and when the books of all mens actions known and secret, shall be opened before him. That which the Apostle in the former Chapter vers. 29. had ascribed to the whole worke of regeneration, is in the places before alledged, ascribed to this one point thereof, viz. our vnfeined loue 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, comming from it: and therefore (as before we haue heard) it is called the fulfilling of the law; and the bond of perfection.

Our Sauiour also saith that vpon these two commande­ments, [Page 123] Thou shalt loue the Lord thy God with all thy soule, with all thy strength, and with all thy minde: and thy neighbour as thy selfe, hangeth the whole law and the Prophets. Mat. 22. 40 So that these two points, either as they are to be performed by vs, or as they Note. be performed for vs by our Sauiour Christ Iesus, are the text (as it were) of all the rest of the word of God: which is so excel­lent, that when Dauid had learned much thereof, yet he prai­eth 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 againe, Thy testimonies are wonderfull: therefore doth my soule keepe them. vers. 129. If therefore the word of God be so excellent, is not that also excellent, that is the chiefe subiect matter thereof and whereunto all that is contained in the word, some way or other may well be referred?

Notwithstanding, although this loue be so excellent, yet it is not (as the papists blurt it out, and stoutly defend it) the forme of faith. For then should it be a part of faith; yea, the chiefe part of faith, and that part without which faith should haue no being at all, because the forme doth giue being to that which is formed, and so it should be no otherwise distin­guished from faith then as a part of faith it selfe, which is di­rectly repugnant to that place, which they especially plead for the magnifying of loue: And now abideth faith, hope, and loue, these three. 1. Cor. 13. 13. For in this place we see the Apo­stle as plainly to distinguish loue from faith, as he doth distin­guish hope: and to make these to be three. How could this be, if loue were a part of faith? and if faith were no faith without loue? Indeed there is no faith without loue; but if therefore we should make loue to be the principall part of faith, we should make many a mad conclusion.

Againe, loue by the doctrine of the Papists, vpon the for­mer place, is better then faith. Can a part be better then the whole? Then it should be better then it selfe with addition of another good thereunto.

Loue also is an effect of faith, as before we heard out of [Page 124] 1. Tim. 1. 5. therefore it cannot be the forme of faith. Last of al, by faith we meane faith in Iesus Christ, and euery mans be­leeuing of the particular forgiuenesse of his own sinnes, and of his own particular saluation by Iesus Christ. The loue that is required of vs, was in Adam before his fall, in whom there was no such faith.

But to returne to the excellency of the loue before spoken of: as we haue heard the loue of the wicked to be very varia­ble, and soone quenched, yea, turned oft times into extreme hatred, so the loue of the children of God is most constant, and abideth to the end. Loue doth neuer fall away, though that prophecying be abolished, or the tongues cease, or knowledge vanish away. 1. Cor. 13. 8. The loue of the children of God being sin­cere without dissimulation, Rom. 12. 9. well rooted and grounded, Ephes. 3. 18. vpon the word, and in Christ Iesus, it is constant without wearinesse, either in affection, or in action: Gal. 6 9. As God loueth to the end, whomsoeuer he loueth, Ioh. 13. 1. so his children walke in the steps of the same loue: Ephes. 5. 1. 2. To conclude this point, the more excellent this loue is (a speciall 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 pearle of great price in an earthly dunghill: and a foole may as soone as a wise man find a great iewell in the mire of the street: but this heauenly pearle and iewell of loue, whereby we doe most re­semble God, and shew our selues to be borne of him, 1. Ioh. 4. 7. and whereby all men doe know vs to be the disciples of Christ, Ioh. 13. 35. This (I say) is not to be found in the dunghill and my­ry heart of naturall and vnregenerate men, that are only of the earth earthly: It is only to be found in the children of God, that are borne from aboue, and by their regeneration are from heauen heauenly, as he is into whom they are incorporated; whose hearts are sanctified by the word, Ioh. 17. 17. and purified by faith, Acts 15. 9. as before we haue heard. Thus much of the loue 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.

THus we haue heard of the precious free­dome of Gods children, in that they are not only discharged from the seruitude of sinne, but are also made the seruants of God, and may serue him in holinesse and righ­teousnesse: from whence it commeth, that they are sober, watchfull, and louing, as be­fore we haue heard.

There remaineth yet a further degree of the said liberty and freedome of Gods children, as one special part (as it were) of the matter of their new birth: and as one speciall 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 en­franchized and made free of a most excellent, of a rich, and of a glorious city: euen of the heauenly Ierusalem, wherof many glorious things are spoken, in many places of the scripture (as the Prophet speaketh of the old Ierusalem in the same respect viz. as it was the Church of God, Psal. 87. 3.) especially in the 21. Chapter of the Reuelation: where it is most excellently and diuinely described, not only, as it is in heauen with God, and in the presence of God, and of his holy Angels; but also as yet it is and shall be vpon earth. Of this excellent and glori­ous city are all the chilldren of God made free, beeing re­leased from their naturall seruitude, and bondage vnto sinne.

This freedom of the new Ierusalem seemeth to be noted by the Apostle to the Hebrews, where after the opposition of ma­ny and diuers things whereunto they were not come, as vnto the mount that might not be touched, to the burning fire, to black­nesse, and darknesse, and tempest, and the sound of a trumpet, and the voice of words, &c. (by all which hee meaneth their deliuerance from the Lawe which consisted in the let­ter, not in the spirit) then hee addeth, that they were [Page 126] come vnto the mount Sion, and to the city of the liuing God, the celestiall Ierusalem, and to the company of innumerable Angels, and to the assembly and congregation of the new borne, which are written in heauen, and to God the iudge of all, and to the spirits of iust and perfect men, and to Iesus the Mediator of the new Testa­ment, and to the bloud of sprinkling, which speaketh better things then that of Abel. Heb. 12. 22. &c. 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 speake yet a little more of this freedom: As apprentices that serue in Cities (in London, Canterbury, Yorke, Norwich and other) when they haue serued a certaine time, according to the custome and order of such Cities or other townes corpo­rate, then they are not only released from their seruice, but they are also themselues made free of the Cities, and do enioy diuers priuileges and benefits belonging to such Cities: so they that are released from the bondage of sinne and satan, are made free also of the heauenly Ierusalem before spoken of; and do enioy the priuiledges and benefits thereof: such as do not belong to any forrainers, but are proper only to the chil­dren of God, and to those that are discharged of their masters, whom by nature they serued. Yet here this difference is not to be forgotten betwixt the priuileges of this heauenly City, and the priuileges of all earthly cities. For the priuileges of earthly cities are intended towards such as haue serued their times in some trade or other, as rewards of their said seruice, supposed faithfully to haue been performed by such seruants: but the priuileges of the heauenly city now spoken of are no rewards of our seruice to sinne 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 goodnesse: yet the more to comfort them against their former hard seruice of sinne, and against the daily re­liques of sinne in them, and the manifold stormes and tem­pest [...], whereu [...]to by the meanes thereof they are subiect.

Now the more excellent this heauenly city is the greater needs must be the benefits, and priuiledges belonging there­unto, [Page 127] and therefore also the greater benefit is the freedome thereof.

The freedome of Rome was wont to be so highly esteemed, Note. that Claudius Lysias a chiefe captaine for the Romans at Ieru­salem, acknowledged that freedome to haue cost him a great summe. Acts 22. 28. Paul also himselfe being free borne of that city, pleadeth his said freedome in that behalfe against those iniuries that were offered vnto him, vers. 25. and so by plea­ding thereof he found the more fauor, 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 sonnes (being of good yeers and growth) shall serue seuen, eight, or nine yeeres: yea, and to giue likewise good summes of mony right out with them, that they may haue the benefit of the freedome after their time expired; and also to procure the said freedome for themselues in diuers respects.

What then is the freedome of this heauenly Ierusalem, whereof now we speake, and for which Christ hath giuen a greater price, then 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 beeing free of the heauenly Ierusalem, wee haue our conuersation in heauen. Philip. 3. 20. that is, that we behaue our selues as citizens of heauen, liue according to the lawes which we haue from hea­uen, and do that which we doe as cheerfully and willingly as the Angels in heauen. Is this all? No: we haue liberty also to trade for heauenly wares, yea, necessity lieth vpon vs, and we are bound, and as it were by our baptisme (the seale of Gods couenant) sworne so to doe at our enrolment: yea, daily wee may, and we ought to trade euen for heauen it selfe.

As many free of London, by vertue of their said freedome do trade in other countries for such commodities as will be most vendible in London, and for the most benefit either of Londoners themselues, or of such as resort to London: so is it with all the children of God, that being released from their seruice of sinne, are made free men of heauen. For by this their [Page 128] freedome, they may trade, and do trade for heauen, and for the daily increase of that heauenly stock, which in their rege­neration their heauenly father doth giue them to occupy withall, and wherwith (as it were) to begin the new world: euen the world to come, whiles they liue as strangers in this pre­sent world.

From heauen, and from the father of lights in heauen, commeth euery good and perfect gift. Iames 1. 17. And this father of lights, being sole and absolute gouernour of heauen and earth, will not admit any to trade for any merchandise of his chiefe city (heauen) but only such as can (as it were) shew by their Inden­tures that they are freed from their seruice, and that they had their names also enrolled in heauen book. If they can shew this they shall be suffered to trade for any merchandise of the city: yea, they shall be sure, neuer to be bankrupts: but that they shall gaine well for themselues and their, Ioh. 7. 37. but of this afterward.

This freedome is such, that there is none so poore but may occupy frankly: for he may haue the best commodities of the city, freely and for nothing. Isai. 55. 1.

This freedome is the greater because the commodities of that city, are better then all other, and no where else to be had. According to the worth of any commodities of any country, so is the freedome for trading to such countries esteemed: es­pecially, if such commodities be not to be found in other countries.

This freedome is such, that as free men of London haue certaine priuileges, as well out of London, as in London, euen wheresoeuer they dwell: so likewise haue all that are free of heauen, whatsoeuer part of the earth they do inhabit.

By this freedome all partaker thereof haue this singular benefit, (be they neuer so poore) that if any man (how mighty soeuer) do them any wrong, especially by infringing their li­berties any way, they may haue their action against him in the Court of heauen: where they shall haue a good aduocate Christ Iesus the righteous, 1. Ioh 2. 1. where they shall be at no costs of suit: and where they shall be sure to haue so good au­dience, so vpright iustice, and so large dammages against the [Page 129] defendant that hath wronged them, yea, against any aduersa­ry, that he shall neuer be able to satisfie the same, but shall be forced to lie by it for euer, except the submit himselfe and be reconciled. Mat. 5. 24. 25. For shall not God auenge his elect, which crie day and night vnto him? yea, though he suffer long for them? I te [...]l you (saith Christ) he will auenge them quickly. Luk. 18. 7. 8. Is not this a great priuilege; for poore men to haue such iustice, against their mighty aduersaries? and to haue it speedily with­out such delaies as are often too vsuall in the courts of earth­ly Iudges vpon earth?

Lastly, this freedome is such that it can neuer be lost, it can neuer be forfeited: No man can euer put vs by it. No man? yea, no p [...]we [...] [...] all the power of hell. As the sonne himselfe that maketh vs free. [...]oh. 8. [...]6. [...] for euer Hob. 1 [...]. 8. As the truth whereby he maketh vs free, Ioh. 8. [...]2. abideth for euer. Psal. 19. 9. As the spirit by whom our names are enrolled in the book of heauen, and we are sealed to be made free, Eph [...]s. 4. 3 [...]. is an eternall spirit. Heb. 9. 14. As the city whereof we are made free, is not (as earthly cities) subiect 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 euerlasting habitation. Luk. 16. 9. so whosoeuer is once free of this city shal be free for euer: this freedome is an euerlasting freedom. Heb. 9. 12.

But touching all earthly freedomes, they may be lost, ei­ther by too long absence, or by not paiment of some yeerly summe of mony: or by not obseruing some other rites and customes of the cities whereof such freedoms are: or else they that haue such earthly freedoms, may be so imprisoned in their own country, or so captiued abroad, or so by sicknesse deteined in their own house, or otherwise in such condition; that although they haue their freedome. yet they shall not be the better thereby: yea, neither the children of any Princes, nor any Princes themselues are so free, but that they may come i [...]to captiuity, and bondage. But the children of God once made free, are free for euer; in all countries, in all condi­tions, in prosperity, in aduersity, in wealth, in pouerty, in pri­son, out of prison; in health, in sicknesse, yong or old: vnder [Page 130] the tuition of other, or at their own hands: in life, and in the houre of death. Yea, they alwaies haue the benefit of this freedome and liberty, and may as well trade for the commo­dities of heauen, in one condition as in another. Oh who would not haue such a freedome! How sweet, how pretious, and how honorable ought the name of this freedome to be! And how great, how ample, and how excellent is the dignity of Gods children in respect of this freedome!

CHAP. XIIII.

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 haue re­serued my speech therof 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 obiect thereof, as the oile maintaineth and nourisheth the fire in the lampe.

Although also Peter saith that we are regenerated, or be­gotten againe 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 vs as soone as the former things, therefore I may without any absurdity, here speake 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 meanes, is in the same subiect, and continueth the same time: but herein it differeth, that the obiect of faith is the whole word of God: but the ob­iect of hope is only the promises in the word. By faith we be­leeue all things written in the word; of things past, present and to come, (as hath been said in chap. 8.) But by hope we [...]e [Page 131] expect and looke for onely those things that are in the word promised to be performed her easter, either generally concer­ning the Church, or particularly concerning our selues. So all the good, promised hereafter to be performed, is beleeued by faith, and expected or looked for by hope. Euery truth therfore of God reuealed in his word written, is the obiect of faith: (For by faith we beleeue the word touching the creati­on of the world by the word: Heb. 11. 3.) but hope hath only relation to the promises of God. Therefore the Apostle ex­horting the Hebrews to keepe the profession of their hope without wauering. confirmeth the same by the faithfulnesse of him that hath promised. Heb. 10. 23. So he restraineth hope, only to the promises of God.

As by faith we beleeue as well the promises of this life, as of the life to come; and therefore the iust man doth liue by his faith, as well touching this life, as touching the life to come: so by hope we doe expect or looke for the performance as well of the promises of this life, as of the life to come. Notwithstan­ding, as the things of the life to come are the principallest ob­iect of faith, so also be they of hope.

This hope is as proper to the children of God as faith it selfe; because it is an handmaid only of faith: looking only for the performance of those things, which faith beleeueth shall be performed. Therefore it is ioined with faith, 1. Cor. 13. 13. Tit 1. 1. 2. 1. Pet 1. 21. and Iude 20. and 21. Therefore also these words, Faith and hope, to beleeue and hope, are often con­founded, and are vsed one for another.

This faith and hope are immortall; they shall neuer perish. The seed of saith is immortall; Christ Iesus the obiect of faith is the s [...]me yesterday, to day, and for cuer. By faith we ouer­come all things, and all things are possible vnto vs. How then can faith decav? By faith [...]e are also kept vnto saluation: 1. Pet. 1. 5. How then can faith itselfe perish? It faith perish, whereby we are kept vnto saluation, where is our safety? Peter proueth faith o be better then gold: because gold perisheth though it be neuer so well tried and refined in the fire. 1. Pet. 1. 7. How is this argument good, if faith may perish as well as gold? If faith do thus continue, then also doth hope: for these are [Page 132] twinnes, borne together, liuing together, and lasting one as long as the other. The hope therefore of Gods children shall neuer be frustrated: it shall not be confounded. Those things that proue the perpetuity of faith, proue also the perpetuity of hope. The same is also euident by the attribute liuing, wher­by Peter deseribeth the hope of them that be begotten againe, 1. Pet. 1. 3. Paul saith, it maketh not ashamed: Rom. 5. 5. Salomon saith, The patient abiding (that is, the hope) of the righteous shall be gladnesse. Pro. 10. 28 In this place and in that of Peter, let it be obserued, that hope is limited only to them that are begot­ten againe, and to the righteous.

This is the more, because we are as often taught that the hope of the wicked shall perish. When Salomon had said in that place before alleged, The hope of the righteous shall be gladnesse, presently he addeth, but the hope of the wicked shall perish. Bildad saith, that As the rush cannot grow without mire (or moisture) so the hypocrites hope shall perish. Iob 8. 13. Zophar saith, The eye of the wicked shall faile, and their refuge shall perish, and their hope shall be sorrow of mind: Iob 11. 20. The Psalmist saith, The desire of the wicked shall perish: Psal. 112. 10. If their desire shall perish, can their hope continue? Who doth not desire that which he hopeth for? Salomon saith againe, when a wicked man die [...]h his hope perisheth, and the hope of the vniust shall perish. Pro 11. 7.

Examples hereof are many. How vaine was the hope of the mother of Sisera, and of her wise la [...]es touching the safe returne of Sisera with great so [...]ile? Iudg 5. 28. How was the great boa­sting hope of great Goliah decerued? 1. Sam. 17. 44. The like may be said of Ah [...]b, touching good successe against Ramo [...]h Gilead: 1. Kings 22. 6. and of the hope of Saneherib touching the like successe against Ierusalem, 2. Kings 18 28. So also of the hope generally of all Papists; and particularly both of the Spaniards in the yeer 15 88, and also of many of our own Pa­pists here at home here to fore; and of late in the powder trea­son, and of many other.

What an excellent priuilege then is this of the children of God, that their hope grounded vpon God word, for things either of this life, or of the life to come, shall not be frustrated, but certainly accomplished? yea, that we may be the better [Page 133] assured, that our hope shall not deceiue vs, it is called the hel­met of saluation. 1. [...] hes. 5. 8. whereby we are taught, that as the helmet, or an head peace defēdeth the head from all wounds, so likewise hope is a principall part of the spirituall armor for the defence of a spirituall man, from spirituall dangers, and for keeping him from despaire of saluation. If hope bee a speciall preseruatiue against despaire of saluation, then also must it be against despaire of things promised for the com­fort of this life. Feare not little flocke (saith our Sauiour) it is your Fathers pleasure to giue you a kingdome. Luk. 12. 32. By the assurance therefore of a kingdome, hee strengthneth them a­gainst all feare of want of things for this life. Can we right­ly hope that God will giue the greater, and doubt or feare, that he will not giue the lesse, viz. the things of this life? yea, therefore hope is compared to a sure and sted fast ancre, of the soule, fastened to that which is with in the vaile. Heb. 6. 19. This is a sweete and most comfortable comparison, viz. of hope, not to an ancre only, but to a sure ancre, & to a stedfast ancre; not fastened in the bottome of the sea, in sand, or in any earth, but in heauen, euen in God himselfe, or in Christ Iesus more firm then any rocke.

How soeuer therefore the children of God be here (as it were) vpon the midst of the seas, tossed with mighty stormes and tempests, yet as a ship by a strong ancre, with a cable suta­ble, well fastened, is the more safe in great stormes and tem­pests, so according to the words of the same Apostle in the same place verse 18. the children of God by their hope well fixed and fastened vpon the things especially within the vaile (that is, in heauen) haue such strong consolation, as that no storms or tempests of all the power of hell it selfe, shall be able to re­moue the same, or at least so to remoue it, as that they shall suffer shipwracke. To the same purpose the Apostle Paul [...]oi­neth these two together, euerlasting consolation, and good hope through grace. 2. I hes. 2. 16. The faith euen of the best, and the best faith may sometime be so wounded, that it may for a time fall into a kind of swoone: as the faith of Peter did for a while: and of Salomon for a long time. In like manner, their hope may be much quailed, and shaken, and obseured. For faith [Page 134] being wounded, hope cannot be found; because it dependeth vpon faith. But neither faith nor hope can be altogether and vtterly ouerwhelmed.

This then is a most singular priuiledge and comfort. And hereby the children of God, in great afflictions of this life, in common death and famine, in speciall want and penurie, in sicknes, in prison, in banishment, in the hatred and malice of many and mightie aduersaries, in crosses abroad, and in cros­ses at home: as also in great assaults of Satan, in great accusa­tion of their owne conscience, in remembrance of their great and manifold sinnes set before them by Satan in all their co­lours, and amplified and aggrauated by all the circumstances that may be: by this hope (I say) the children of God in all these are most cheerefull and comfortable (as Paul was 2. Cor. 4. 8. &c.) when the wicked hang downe their heads, are op­pressed with cares, feares, and griefes, and doe vtterly despaire, and be also vncapable of all comfort. But of these things som­what hath beene said before, and more shall be afterward.

Now all before said of our life, knowledge, wisedome, holi­nes, and righteousnes generally, as also more particularly of our sobrietie, watchfulnes, loue and hope, is not so to be vn­derstoode as if the said things were in like measure in all the children of God. For all haue not the like outward meanes, whereby to atteine vnto them: neither the like time &c. Be­sides, as the hand of a man is greater then the hand of a child; and as the hand of one man is larger then the hand of ano­ther; and the larger the hand of any is, the more it will com­prehend of whatsoeuer 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 himselfe laid hold of by faith. For although euery one that layeth hold of Christ, layeth not hold of a peece 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 maner a­foresaid) and consequently he receiueth the more life, the more wisedom, the more sanctification generally, and parti­cularly the more sobriety loue and hope.

In the matter notwith standing of iustification this holdeth Note. not. For he that hath the least faith, is as perfectly iustified as he that hath the greatest. Our life, knowledge, wisedom, &c. doe admit plus & minus, more and lesse: But our iustification doth not so: No man is iustified in part before God, except he be iustified perfectly, and altogether. If a man could be iustified and discharged of all his sinnes, but only of one, and that one the least of all otehr, yet that one were sufficient to the eternall cōdemnation of that party, notwithstanding his iustification, and discharge from all the rest. The worke also of our iustifica­tion is but one worke, wrought all at once, not by degrees. But though our regeneration be so likewise, I meane 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 encreased. To shew this more Note. plainly (for I desire to be rather indeed perspicuous for the e­dification of the simplest, thē 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 whō plain­nes seemeth basenes) To shew this (I say) more plainely, 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 soone as eure he is out of the mothers wombe, is as perfectly borne as he that is 20. or 40. yeeres old; but being new borne he is not presently of his perfect stature, but commeth & groweth to that by degrees in time, by meate, & drinke, and other meanes fit for the same: so is it touching our regeneration & sāctification: we are new borne all at once, euen the first day we receiue by the word the spirit of adoptiō, but though the also we begin to be sāctified, yet we grow more & more therin afterward, as the new born babe doth in stature.

Last of all, the matter of our iustification is altogether with­out vs; euen wholly in Christ, as he did actiuely & passiuely o­bey his father, performing his whole wil for doing & suffering that which he required: but our spiritual life, and other things before spoken of, are things within vs. As Christ first ap­prehended [Page 136] by faith aloft (as it were) doth iustify vs in heauen, (hauing before notwithstanding here in earth fully satisfied his fathers will in our behalfe) so after ward, and from the very moment of our iustification, hee dwelling likewise in our hearts by the said faith spiritually, doth sanctifie vs here in earth. Within this exc [...]ption likewise of our iustification, to be without differing degrees of more or lesse, as are in other things before mentioned, I compre­hend the freedome of the children of God before noted, as one point of their being the children of God: es [...]ecially tou­ching the latter branch thereof; that is, not their freedome from the bondage of sinne and satan, but their freedome of the new heauenly Ierusalem, for trading and traffiquing for the merchandises thereof, as also for enioying other priuiledges belonging to the said freedome.

For to grant, that the freedom of the children of God from the bondage of sinne is not all alike (though in some respects it must be acknowledged to be like) yet this is most certaine, that the other branch of their freedome is alike in all. For one as well as another of them that are regenerated and borne a­gaine to God, haue the like freedome of heauen, and all may in like manner trade for the commodities thereof. Notwith­standing as they that are alike free of a city, neither haue all the like stock at the first to begin with, neither all the like dex­terity Note. to vse their freedome, and stock to the most aduantage of themselues, wherby some th [...]iue and prosper more then o­ther, so is it with the children of God.

Though they be all alike free of the heauenly Ierusalem e­uen of the C [...]ty of God which is called the kingdome of God: yet the Lord giueth not the like stocke, and portion of his graces to all where with (as it were) to set vp, 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 vs, is now by regeneration, through the great grace and mercy of God againe renued in vs.

It is (I say) only renued in vs that are regenerated. It remai­neth still in all the wicked and meere naturall 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 Diuell, which all naturall men haue by nature and by propagation from their parents, is the more increased in such, the longer they continue in their said naturall state. As naturall children borne in fauour like their father, the more they grow in stature doe the more resemble their natu­rall Father: so all naturall men being (as we haue heard) the children of the diuell, and fashioned in qualities like vnto him do the more resemble him, the longer that they cōtinue in their naturall state, & the more they heape sinne vpon 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 soeuer they be in bo­dy (bleare-eied, or squint-eyed, crook-necked, crook-backed, or crook-handed or legged, or hauing any other bodily de­formity) are notwithstanding more truly beautifull, then euer was Absolom, though In all Israel, there was none so much to be praised for beauty as Absalom because that frō the sole of the foot euen to the top of his head there was no blemish in him. 2. Sā. 14. 25.

This beauty of the body may decay by age, by sicknesse, and by diuers other meanes: There be many sinnes also, the continuance wherein doth take away the most excellent bodi­ly beauty that is. Doth not whoredome this oftentimes? For doth not that foule disease (not fit almost to be named) which for the most part accompanieth that sinne) eat vp a man with­in and without? doth not drunkennesse cause rednesse 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 sinne) comely and goodly persons?

As therefore Bathsheba speaketh euen to Salomon her sonne 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 [Page 138] speaketh to Salomon touching this matter, so say I, Fauour is deceitfull and beauty is vanity. Pro. 31. 30. But the image of God renued in the new birth of the children of God, and the spiri­tuall beauty therof shall continue for euer, in all sicknesse and in death it selfe; yea, it shall euery day increase more and more, as afterward we shal heare; yea, at the last in the resurrection al­so it shall be crowned with such a glorious beauty euen of the body (as in handling of the second verse, and of our future si­militude to Christ himselfe shall be shewed) as in respect wher­of, the goodliest beauty of any man or woman that euer was in the world, shall be seen to haue been deformity. Doth not this also amplifie the dignity of Gods 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, whatsoeuer other things meer na­turall men haue, or whatsoeuer resemblances be in some hy­pocrites, either of all the things before handled, or of some of them, yet in truth all such are vtterly void of them.

As before touching the life of God, we compared meer na­turall men to images, applying that vnto them that Habbakuk speaketh of images, that although they were laid ouer with gold and siluer, 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 meer natural men, and of all wicked men whatsoeuer: They haue a mouth and speake not, they haue eyes and see not, they haue eares and heare not: they haue noses and smell not, they haue hands and handle not: they haue feet and walke not: neither make they a sound with their throat. These things (I say) wherby images are thus described, may also be applied to all meer naturall men. For though such haue all such parts of men, yet they performe no office of such parts either towards God or men, which do belong vnto them.

Thus much touching the image of God renued 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.

AFter the efficient causes both principall and instrumentall, and after the materiall causes of our regeneration, so considered as we haue done: it followeth now that we should enter into consideration of the forme and of the end of our said regene­ration.

Touching the forme, it is very hard in so spirituall a thing to distinguish it from the matter. For what is this forme but our similitude and likenesse to the spirit of God, and therfore also to God himselfe? 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 haue the stampe and simi­litude of the spirit set vpon vs? Is not the sealing of letters or of other writings the imprinting of the similitude of the seale it selfe vpon the wax affixed to the said letters and other wri­tings? that is, the impression of the forme that is engrauen vp­on the said seale? And what is all this but that which we heard before, of the knowledge, wisedom, holinesse, righteousnes, &c. wherein consisteth the matter or being of the children of God? To passe therfore from the form, and not to be curious in distinguishing therof from the matter, let vs come to the end why God hath so loued vs, as to make, or to call, or to declare vs to be his children.

This is noted and expressed, to be the praise and glorie of his grace: Ephes. 1. 6. For these words are not there vsed as the end of our predestination onely, but also of the end whereunto wee were predestinated, namely that we might be adop­ted, or made the children of God. Afterward also in the same Chapter, the Apostle repeateth the same end of our election: viz. that wee Which first trusted in Christ, [Page 140] should be to the praise of his glory. Not much vnlike also is that place before alledged, touching the end of our deliuerance from our enemies, namely that we might serue him, &c. Luk. 1. 74. For that of our deliuery from our enemies, doth import our adoption, because all not adopted, are still in the hands of their enemies: and all that are deliuered from their ene­mies are the children of God. When the Lord also saith, If I be a father where is mine honor? Malac. 1. 6. doth he not insinu­ate, that this was the end why he had made them his children, namely, that they should honor him? But of all other places, that of Iames is most pregnant in this behalfe: Of his owne will begat he vs with the word of truth, that we should be vnto him, as the first fruits of the creatures: Iames 1. 18.

In this place the Apostle speaketh directly of our begetting againe, noting God himselfe to be the author thereof: his owne will to be the mouing cause of him there unto: the word of truth, to be the mea [...]s (all which haue been obserued before) and that wee might be the first fruits of his creatures, to be the end. What is it to be the first fruits of his creatures? Euen to be set apart in speciall manner for his seruice and glory, as in the time of the law, the first fruits were separated from all other, and set apart from all common vses (whereto other fruits might be applied) and dedicated only to the speciall seruice of Gods worship. Exod. 34. 25. Deut. 12 17

What can be greater then to honor or glorifie God? In that our Sauiour teacheth vs in the first place, and before all; vea, before the forgiuenesse of our sinnes, to pray Hal­lowed be thy name, or Glorified be thy name, doth he not thereby plainly teach vs, that the hallowing or glorifying of the name of God, is more then all other things? Doth not the Apostle teach, that this ought to be the end of all the fruits of righte­ousnesse, which are by Iesus Christ, viz. the glory and praise of God? Phil. 1. 11. Doth not our Sauiour himselfe complaine of the great trouble of his soule, and pray thus vnto his father; Now is my soule troubled, and what shall I say? Father saue me from this houre: but therefore came I to this houre. Father glorifie thy name: Ioh. 12. 27. 28. We see in this pra [...]er, Christ to be in such an a­gony, that (as he was man) he could scarce tell what he said: [Page 141] yea, that hauing praied the father to saue him from that houre, he correcteth himselfe, (not as acknowledging his former pe­tition to haue beene euill, but onely to make that better that was good before) that (I say) he so correcteth himselfe, by remembring that houre (from which hee praied to be deliue­red) to be the end of his comming, And by the last clause notwithstanding of the said praier, Father glorifie thy name, we see further, that hee preserreth the glorifying of his fathers name to the deliuerance from that houre, against which be­fore he praied. Doth he not thereby teach, that hee regarded not himselfe, but was well content still to indure that agonie, so that thereby he might glorify the name of his father? If Christ therefore did so highly esteeme of the glory of God, is it a small matter, that we are made the children of God for the glory of God? Doth not the Apostle further command, that whether we eate or drinke, or what soeuer doe, wee should doe all to the glory of God? 1. Cor. 10. 31. If then this ought to be the end of all things we doe, must it not be acknowledged to be more excellent then all things that we doe? For who will, or can deny the end of things to be more excellent then the things referred to the end?

Againe, what can be more honourable and glorious, then to serue him, that is most honourable and glorious? The greater that men are, the more honourable it is to serue them: therefore to serue a king, is more honourable then to serue a­ny other. How honourable a thing then is it to serue the king of kings?

Yea, bu [...] (will some man say) The Lord hath made all, things for his owne sake. Pro. 16. 4. that is, for his owne seruice and glo­rie. Nebuchadnezer also a reprobate and a most wicked man, is called for all that the seruant of the Lord: euen in and for the destruction of Ierusalem. Ier. 27. 6. and 43. 10. yea, the diuels in some sort doe the workes of God, in executing the commis­sion which God giueth them. 1. Kings. 22. 22. at least in per­forming the decree of God. Acts. 2. 23. If these things bee so, (as indeed they are) what singular thing, or what preferment or prerogatiue is it for the children of God to bee borne or made the children of God, for the glory of God, and to serue [Page 142] God? For do not all things, yea, do not the most wicked men; yea do not the diuels themselues the same? I answer, that this that I speake of the end of the adoption of the children of God, for Gods glory and seruice, is to be vnderstood of their seruing and glorifying God in a more speciall and excellent manner then other do: euen so much more as they are neerer to God, and more dignified and aduanced by God then other are How is this? Not by force (as it were) and only constrained by the ouerruling hand and power of God, but willingly and cheerfully with a minde to serue and glorifie God in that which they do: and being guided and directed thereunto by the same gratious spirit of God, whereby they are made the children of God.

In the greater place that any is emploied about an earthly king, or for an earthly king, the greater honor is such emploi­ment for him that is so emploied: So likewise the neerer the seruice of any is to the kings own person, the more honorable is the same seruice. God hath no greater emploiments, nei­ther any neerer to his owne person here vpon the earth then those things are, wherein he emploieth his children. Then such emploiment therfore cannot but be very honorable vn­to them.

Though all things be made to the glory of God in a gene­rall respect, and so accordingly do serue his prouidence, yet the elect and children of God in a speciall manner and mea­ning are called vessels of honor: as contrarily the reprobate are called vessels of dishonor: 2. Tim. 2. 20. Though therefore there­probate themselues do also serue God (in manner aforesaid) vet their seruice it is but base in respect of the seruice of his children, because such seruice is altogether seruise.

In the time of the law all beasts and fowles, Psal. 50. 10. &c. and all siluer and gold, Hag. 2. 9. were the Lords as wel as now: yet who knoweth not but that any beast or fowle, or siluer or gold consecrated to the seruice of the Lord, either first in the Tabernacle, or afterward in the Temple was the Lords in a more speciall, and a more holy, and a more honorable man­ner?

The like then might be said, and still may bee said of the six [Page 143] common daies, and of the seuenth. The six were and are the Lords as well as the seuenth, in a generall respect: yet the se­uenth was and is consecrated to the Lord in a more speciall manner: in respect whereof it is to be accounted more holy. For these causes there was more seuere punishment comman­ded to be inflicted vpon any common person, and was often inflicted by the Lord himselfe vpon any person whatsoeuer, that should apply such things as were specially consecrated to Gods seruice, to any common vse, then vpon 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 drinke in his own vessels (though it be not to be doubted, but that hee did abuse the meat and drinke to exeede, and therefore also the vessels themselues wherein he did so eat and drinke to Gods disho­nor) but when besides [...]s owne vessels, he must also haue the vessels of the Lord, which had been taken out of the temple of the Lord [...] house at Ierusalem; when these (I say) were brought out [...], and when hee and his Princes, his [...] in them, oh what a fearefull hand of God in [...] of a man appeared presently vpon the wa [...] before him: and how fearfull contents were written ther­by vpon the wall against him? For was not the kings counte­nance pre [...]ently chan [...]d? Did not his thoughts trouble him? Were not the ioynts of his l [...]ynes loosed? Did not his knees smite one a­gainst another? Did he not in a great extremity and agony crie aloud for the astrologians, Chaldeans, and soothsaiers? Dan. 5. 3. &c. Though he were a king, and a mighty king, yet he had been better to haue gone a thousand miles on his bare feet vpon an errand from God: yea, he had been better to haue eaten his fingers to the bones: yea, the very flesh from his armes.

Touching the seuenth day, now called the Lords day, though many disgrace it as being now but an ordinance of the Church not commanded of God himselfe to be sanctified, yet by how many iudgements of God vpon the prophaners thereof hath the Lord commended it to be inspeciall maner holy aboue all other daies?

So though the wicked themselues do serue the Lord gene­generally, [Page 144] yet the children of God are set apart and consecra­ted (as it were the first fruits, or speciall vessels of honor as we haue heard) to the seruice of God in speciall manner. yea, to returne againe to that similitude (that hath been before close­ly insinuated) as the counsellors to a king for matters of state, are subiects as well as other: and as they be subiects generally differ not from other; and yet being made choice of by the king, in some speciall manner to serue him, by consulting one with another, and conferring their wisedomes and counsels together, for the more good of the king, and of the whole kingdome, and being thereunto also sworne in a speciall man­ner: as (I say) such in these respects differ from other, and are more honorable then other; euen then 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 sinne as well as other; yet the Lord by making them his children hauing ad­uanced them aboue other, to be, as it were, of his priuy coun­sell: not to giue counsell to him that is the mighty counsel­lor, but to take his counsels from him: that is, such as to whom be may reueale his secrets: Psal. 25. 14. and as the Lord saith of Abraham, Shall I hide from him the thing which I doe? Genes. 18. 17. therefore and in this respect they are certainly more honorable then other men. If it be no small honor to be a priuy counsellor to a mortall king: how great should we thinke that honor to be of being one of those, to whom the king of glory doth reueale his secrets [...] Verily this honor is so much the greater, because our Lord Iesus Christ himselfe doth giue thanks to his father in this behalfe: yea because in his said giuing 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 vnderstanding and had reuealed them vnto babes, babes, and that only of his meere good will and pleasure: Mat. 11. [...]5. 26. So likewise afterward as he saith to his disciples, to you it is giuen to know the secrets of the kingdome of heauen, 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 giuen: Mat. 13. 11. But of this before, Chap. 10.

Thus much briefly of the forme, and of the end of the children of God.

CHAP. XVI.

IT may be now expected, that I should in the next place speake of the effects of the children of God: but I will not bee curious in distin­guishing effects from benefits, or commodi­ties belonging vnto them. I grant that by the exact rules of art, benefits properly are to be accounted adiuncts, or appurtenances and things belonging to another. But herein I will not be curious: but rather en­deauor to be plaine, and therefore to write for the vnderstan­ding of the simplest, then for the pleasing of such as respect method more then matter. That which is plaine and perspi­cuous may be vnderstood of all: but that which is curious & exact altogether according to the rules of art, is most for the capacitie onely of them that are acquainted with artes. Some effects of a thing are not to be denied to be also benefits there­of; or at least beneficiall thereunto: albeit that all benefits cannot aptly be called effects, as afterward we shall see in this matter of our adoption. For euery benefit belonging there­unto neither aptly or truely can bee called an effect thereof. Iustification 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 appeare. 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 vpon the communion of the new borne children of God with Christ Iesus, therefore although I haue before spoken somewhat of their said com­munion (Christ Iesus being shewed to bee the chiefe matter [Page 146] wherein their new birth and being the children of God doth consist, and all other points thereof before handled beeing ef­fects of the former) yet I will now returne againe thereunto, and lay the same more largely forth then before I haue done.

Touching therfore this communion, that we may yet better see what other benefits the children of God haue, and what fruits they bring forth thereby, let vs further vnderstand, that it is in the Scriptures expressed by diuers most significant me­taphors, and excellent similitudes.

For first, it is compared to the communion betwixt our bo­dies and our garments, in which respect we are bid to put on the Lord Iesus Christ: Rom. 13. 14. Secondly it is compared to the communion betwixt vs and our daily meate and drinke. In which respect Christ calleth himselfe the meat that abideth to eternall life: Ioh. 6. 27. and the bread of God which came downe from heauen, verse 33. and the liuing bread, which whosoeuer eateth shall liue for euer: and also saith that his flesh is bread, &c. verse 51. and that except we eate his flesh and drinke his blood, we haue no life in vs, verse 53. because his flesh is meat indeed, and his blood is drinke indeed. And that he that eateth his flesh and drinketh his blood dwelleth in him, and he in him: verse 55.

Thirdly, it is compared to the communion betwixt the vine and the branches. In which respect Christ calleth him­selfe the vine, and vs the branches: Ioh. 15. 5. and Paul expresly saith that we are branches &c. Rom. 11. 17.

Fourthly, it is compared to the communion betwixt the chiefe corner stone, and the rest of the building: Mat. 21. 42. Ephe. 2. 20.

Fiftly, it is compared to the communion betwixt a man and the house wherein he dwelleth. In which resoect Christ said before, that he dwelleth in them that eate his flesh and drinke his blood: so Paul saith (as before also hath beene shewed) that Christ dwelleth in our hearts: Ephes. 3. 17.

Sixtly, it is compared to the communion betwixt the head and the members. For he is said to be the head of his Church, and the Church is said to be his body: Ephes. 2. 20. and wee are called his members: Ephes. 5. 30.

Seuenthly, it is compared to the communion betwixt the man and the wife in marriage. Therefore he is often called the husband, and the Church is often called his spouse. And that which the Lord saith and promiseth of marrying the Israelites vnto himsefe for euer in righteousnes, in indgement, in mercy, in cō ­passion, and in faith fulnes, &c. Hosea 2. 19. 20. is to be vnderstood as of all other the elect as well as of Israel, on the one part: so also of the second person in the Deity (to be, after that pro­phesie, incarnate and made man) on the other part. For it can­not be vnderstood of the father or of the holy ghost, because they were neuer to assume our nature, whereby to be a fit hus­band for vs. Therefore also as the man and the wife, being be­fore marriage (or at least before contract) two, are after mar­riage and contract called one flesh. Gen. 2. 24. Mat. 19. 5. 6. so the Apostle vsing the same similitude of Christ and vs, saith, wee are of his fl [...]sh and of his bones: Ephes. 5. 30.

To shut vp this point, such is the communion betwixt Christ and the children of God, that the Apostle doth not on­ly account them compleat in him: Colos. 2. 10. but saith also that they are the fulnes of him that filleth all in all things: Ephes. 1. 23. and so he insinuateth generally, that Christ is in some sort vnperfect without the children of God, as the husband is vn­perfect without the wife: the head without the other mem­bers: a man without an house: the rest of the building with­out the chiefe corner stone: the vine without the branches; the meate and drinke without some to receiue them: and the garments without some to weare the same.

Now to returne to the former metaphors and similitudes, so many as the communion betwixt Christ the naturall sonne of God, and vs the adopted children of God is in Scripture expressed by: by so many waies is our dignity by thi commu­nion amplified and encreased.

For touching the first, was it not a great honour for Daniel (as the commandement of Belshazzar) to be clothed with purple, and to haue a chaine of gold put about his necke? Dan. 5. 29. Was it not more, for poore Mordecay before appointed to the sword, and who had before and who had before sit at the gate of Ahashue­rosh [Page 148] in sackeloth and ashes, to be cloathed with the kings roy­all apparell? Ester. 6. 8. 9. 10. 11. How honourable then is it for such beggerly persons as we were (that were not onely starke naked, and vtterly without any good apparell, but that also were clothed before with most polluted garments of all sinne, &c.) to be clothed with so rich a garment as Christ Iesus is? Verily neither Herod himselfe when hee clothed himselfe In his royall apparell, Acts 12. 21. not all the Princes in the world (that had not Christ Iesus) were euer so glorious in apparell, as the poorest child of God is that hath put on the Lord Iesus Christ. It was an honourable thing to the Israelites, that the Lord led them so through the wildernes, that for forty yeeres their clothes waxed not old vpon them, &c. Deuteronomie 29. 5. How honourable a thing then is it, for all the children of God (both yong and old, great and small) to be clothed with that garment, which as it is called the new man, so it will alwaies bee new, neuer worne, neuer threed-bare, or waxing old, but remaining as fresh for euer as it was the first day, euen the same ye­sterdaie, to day and for euer? Hebrewes 13. 8. for euer, (I say) not onely in this world, but also in the world to come.

Touching the second Metaphor, was it not an honou­rable thing for the brethren of Ioseph at their second com­ming into Egypt, to dine with Ioseph, and to haue meates set before them from Iosephs owne table? Genesis 43. 16. and 34. So also for Mephibosheth (though Ionathans owne sonne, and therefore of the blood roiall of Saul) to be fed with meate from Dauids owne table, a [...] one of Dauids own sonnes? 2. Sam. 9. 7. and likewise for Chinham the sonne of Barzillai, not onely to eate of Dauids meate, 2. Sam. 19. 38. but also to be a­mong them that should eate at Salomons table? 1. King 2. 7. Was it not a great honour also for the Israelites to be miracu­lously fed in the wildernes with Manna from heauen (which is therefore called angels foode) and with quailes, and with water out of the rocke? How honourable then is it for the poorest children of God, to eate of Christs owne flesh, and to [Page 149] drinke Christs owne blood? Verily, neither the meate of Dauid, nor the dainty fare vpon Salomons table, in his greatest glory, nor the dointiest fare of any other Princes in the world in their greatest solemnities, nor the Manna and quailes, and water out of the rocke before mentio­ned to be giuen to the Israelites, was euer comparable in any respect, to this diet of the meanest sonnes and daughters of God.

Touching the third former metaphor, what a strange thing is it, that such siences, as we were (though indeede com­pared to wilde oliue branches, yet ten times worse) should be grafted into so precious and pleasant a stocke as Christ is; and thereby bring forth fruits agreeable to Christ him­selfe? Iohn 15. 5. Philippians 1. 11. Though in our grafting Iouis omnia plena. the siences which we graft bee nourished by the vertue of that stocke, whereinto they are grafted, yet they bring forth fruit according to their owne nature, not according to the nature of the th [...]cke whereinto they are grafted. But wee beeing grafted into Christ, (not the better into the worse, but starke naught into the best) are both nourished by vertue from him; and also doe bring forth fruits agreeable to his nature, not to our owne.

Touching the fourth former metaphor, how great a grace is it for vs, that were so rough, and vnhewen stones as we were, to be hewen smooth, and made fit to bee coupled to such a precious corner stone as Christ is?

The same is much more to be vnderstood of the dignitie of Gods children in respect of the first former metaphor: For if it bee an honour to bee wrought and carued, and euery way made fitte to be coupled to such a precious cor­ner stone as Christ Iesus is, how much greater honour is it, to bee made an house for Christ himselfe to dwell in? yea, for him, not onely as man, but also as God and man? Hauing beene before habitations of Satan, and houses of vn­cleane spirits: Mat. 12. 43. &c. Is it not an honourable change of such to be made houses: houses? yea, more then houses: For God filleth all things and all things; (in some sort, as touching the essence of GOD, euen the wicked them­selues, [Page 150] are full of God: Is it not (I say) an honourable change of such as we were, to bee made houses, yea more then houses, euen holy houses, tabernacles, and temples of the liuing God? 1. Cor. 3. 16. and 2. Cor. 6. 16. verily touching this matter, this second Scripture before alledged, is the more to be obserued, because with the former point, of men to be houses and tabernacles and temples for God himselfe, and of Gods dwelling among men, and familiar walking or conuersing with them, the Apostle ioineth also another ancient promise of God, viz. that be would be a father vnto them, and that they should be sonnes and daughters vnto him. 2. Cor. 6. 18. Leuit. 26. 11. 12. For by this conioining of these two together, the Apostle doth most plainly teach that the former honour of being Tabernacles and Temples for God, is proper onely to them that are the sonnes & 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 beautie of it, was at the first made a palace for man to dwell in, so man himselfe in this second creation, is made a palace for God to dwell in.

Touching the sixt former metaphor, is it not more then meruailous, that such vile persons as we naturally are (euen little better then limmes of the diuell, at least his children and bondslaues, as hath beene before shewed) should haue so honourable and glorious an head as Christ Iesus is that sitteth at the right hand of God in the heauen, and hath the Angels (good and bad) in subiection vnto 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 bee clothed with a garment downe to the feete, and girded about his pappes with a golden girdle? to haue his head also and haires white as white wooll and snow? and his eies as a flame of fire? yea, to haue his feete like vnto fine brasse burning as in a for­nace? and a voice as the sound of many waters? yea, to haue (further) in his right hand seuen starres, a sharp two edged sword going out of his mouth, and his face shining as the sunne [Page 151] shineth in his strength? Reuelation. 1. 13. &c.

Neither is the dignity of the children of God thus ampli­fied in respect that they haue so excellent a head (excellent for power, for wisedome, for iustice, for meeknes, for good­nes for all things that are excellent) but also because as Christ hath no other body then his Church, so the Church hath no other head but Christ Iesus: and as none doth or can giue life to other, either to quicken them from the death of sinne here, or to raise them at the latter day (when before that, by the doctrine of the Papists themselues, the Pope shall be suppressed) as none (I say) can thus giue life to men but onely Christ Iesus (for who dareth say that the Pope can raise vp a man either from his sinne, or from the graue, especially when the Pope himselfe shall be dead?) so none is or can be the head of the Church but only Christ. Sith therefore Christ is not onely so excellent an head, but also the sole and onely head of the children of God, in this respect also it must bee granted, that their state is so much the more honourable.

Yea, this honour of the children of God by Christ Iesus his being their head, is the more, because as he hath not taken the nature of angels vpon him, but onely the nature of man, so hee is not the head of Angels, as he is of elect men. For as it is a monstrous bodie that hath two heads: so is it no lesse monstrous for the bodie to bee of one nature, and the head of another. And as the Angels cannot be (neither euer are called) the members of Christ, so Christ cannot bee 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 euery part and member of the body of Christ is said to receiue daily encrease (as it were) by nerues, &c. Ephesians 4. 13. 15. 16. Let no man here mistake me: As kings are called heads, that is, chiefe gouernours of their people, so Christ (not onely as GOD, but also as God and man) is the head and chiefe gouernour (and that absolutely, with­out any such limitation as kings haue) of the Angels, as well as of all other creatures. But in that speciall maner that he is head of men borne anew vnto God, hee is not the head of Angels. Therefore in this respect also the [Page 152] condition of Gods children is so much the more excel­lent.

Touching the seuenth and last former metaphor, what heart of man can conceiue the depth, the height, the bredth and the length of this loue of Christ, in matching and ioi­ning himselfe to vs, and vs to him? that hee (I say) that was the heire of all things, by whom the worlds were made, and who was the brightnes of the glory, and the engrauen forme of the person of God the father: Hebrewes. 1. 1. 2. and beeing in the forme of God, thought it no robbery to bee equall to God. Philippians 2. 6. 7. that hee (I say) should so cast his loue and liking vpon vs, as to take vs to be his spouse and wife, and that way also to make vs the daughters (as it were in lawe, and by marriage) to God the father? euen vs, that not onely had no portion, and were euery mothers childe of vs beggers brattes, but that also were base horne 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 childe whose nauell is not cut, neither is washed with water to soften him, neither is salted with salt (for the better hardning the nauell and the whole skinne; for the better strengthning of all the inward parts, and for the better decocting and consuming of all corrupt humors) neither was swadled with clouts, and whom being borne in misery there was no eie to pitie, or to shew compassion. so that hee 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, euen a crocked generation, hauing neither good face, nor good heart, nor good eie, nor any member well proportioned: yea, being altogether also without witte and vnderstanding of heauenly things (as wee haue heard) euen pure naturals (as wee speake) and no more able to conceiue the things of God, and per­taining to our owne good, then very ideots. Is not this wonderfull, that such an one as Christ was and is, should so vnequally (in many respects) match himselfe with such as wee were? and that by matching himselfe so with vs, should make such a change in vs: of crooked to make vs [Page 153] straight: of deformed to make vs beautifull: of beggerly to make vs rich: of fooles to make vs wise: of prophane to make vs holy: of earthly to make vs heauenly: and of children of the diuell, to make vs the children of God his father? What a preferment therefore is this? Were it not a great aduancement and a matter of exceeding honor for a mighty Prince to take some vagabond woman, poore, naked, deformed, miserable, &c. and to marry her to himselfe, and to put her presently in­to all costly and princely robes? yea, it was an honor 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 vertuous woman, to be taken to wife vnto Dauid? was it not also an high preferment for Ester a poore maiden of another nation, to be made wife and Queen to that mighty Monarch and Emperor Ahashuerosh, that raigned ouer an hundred & seuen and twenty Prouinces? How honorable then is it for vs, (more poore, base, miserable then any rogue) to bee married to the naturall and only sonne of God, hei [...]e and Lord of all things?

Verily this match is so much greater preferment of vs, then the former matches were, either of Abigail with Dauid, or of Ester with Ahashuerosh, because both Dauid and Ahashuerosh had many other wiues besides those: but Christ Iesus hath so matched himselfe with vs, that as he had no other before vs, so he desireth no other besides vs, but contenteth himselfe wholly with vs, and taketh as great delight in vs, as if we had been his equals when he first made choice of vs: and as though we had been as wise, rich, beautifull, vertuous, and euery way as glorious, as either he doth make vs (after his marying of vs) in this life; or as hee will make vs hereafter in the life to come.

To leaue these metaphors and similitudes, whereby hither­to the communion of the children of God is so described, and their dignity in such sort amplified, let vs further vnderstand that our said communion, is the more admirable in it selfe, and honorable to vs, in as much as thereby we cannot but haue communion also with the Father: because Christ and the [Page 154] father are one: Ioh. 10. 30 And the father is in the Sonne, and the Sonne in the Father: Ioh. 14. 10. 11. In which last place our Sa­uiour praieth, that as he and the father are one in another, so also the children of God (whom God had giuen to Christ: Ioh. 6. 37. and 17. 6.) might be one, (not only amongst themselues, but al­so) in them, that is, in the father and in the Sonne. Therefore our Sauiour likewise saith before, If any man loue me, he will keepe my word: and my father will loue him, and we will come vnto him, and will dwell with him: Ioh. 14. 23. Yea therefore Christ came into the world, and was made one with vs, that we might haue communion with the Father, and be made one with him: and as he was made one with vs to make vs one with the father, so also he did effect that for which he did come. Therefore the Apostle hauing 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 adde our contrary state in Christ, and by Christ, saying, But in Christ Iesus ye which once were farre of, are made neerer by the bloud of Christ, &c. vers. 13.

Hauing that communion with the Father, and with the sonne, we haue also the like with the holy ghost: and there­fore it is not onely said that they that are led by the spirit of God are the sonnes of God, but also that they that are the sonnes of God, haue receiued the spirit of God, whereby they [...]rie Abba father: Rom. 8. 14, &c. and againe: that because they are sonnes, God hath sent forth the spirit of his Son into their hearts, which crieth Abba father. Therefore also our Sauiour, Ioh. 14. (where he promi­seth the communion of himselfe and of his father, vnto his disciples) promiseth also to send the holy ghost, which should abide with them. Therefore also the holy ghost is said to bee shed on vs abundantly, through Iesus Christ our Sauiour: Tit. 3. 5. Finally, as by the sonne we haue communion with the father, so the holy ghost is the bond of our communion with the fa­ther and with the sonne. Through him (saith Paul) wee haue an entrance to the father by one spirit: Ephes. 2. 18. and by one spirit we are all baptized into one body, &c. 1. Cor. 12. 13.

Is not this then a great dignity? For this is one of the special­est promises that God hath made vnto his people, namely, [Page 155] that he will set his tabernacle among them, and that his soule shall not loath them, that also he will walke among them, &c. 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 themselues that God will neuer loath them, nor leaue them: Yea, we doe thereby further see, that he promiseth not only his presence but also his gratious presence, by his power to vphold them, by his grace to direct them, and by his goodnesse to giue them euery good thing. For hee is greater then all, Ioh. 10. 29. both in power and wisedome. Who there­fore can destroy or hurt them, whom he will preserue? In a strange country, and in places of danger, oh how great a com­fort is it to haue some companie? In such a place the truth of that is most apparant that Two are better then one, because if they fall, the one will lift vp his fellow: Eccles. 4. 9. 10. But alas, what is all the company of man, in respect of the society of God? They that haue God so with them, may truly say, If God be with vs, who can be (or what skilleth it who be) against vs? God is light, and in him is no darknesse: 1. Ioh. 1. 5. If therefore we haue him alwaies with vs, we shall be sure of light, whereby so to see our waies, that we may not erre. Yea God is the father of lights, from whom commeth euery good and perfect gift: Iames 1. 17. Therefore they that haue him their shepheard, may assure themselues 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 soules and guiding them into the paths of righteous­nesse: Psal. 23. 1. &c. Yea, they that haue thus God their shep­heard, shall be sure not only of green pastures, and water, but also that he will giue them that wine and milke, and bread, &c. whereby their soules may liue, and be made fat to eternall life. Isai. 55. 1. 2.

What a priuiledge is this? It is a great prerogatiue of the chil­dren of God, to be garded by an Angel, as afterward wee shall heare. But alas, smal cōfort is there in the presence of an Angel if God himselfe be not with vs. When the Israelites had so of­fended God, and prouoked his wrath against them by making a molten calfe, that he denied to go himselfe with them vnto the land which he had promised them, and yet at the praier [Page 156] of Moses was content to send an Angell before them to cast out the Canaanites, the Amerites, the Hittites, &c. 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. &c. There is therefore no comfort in the presence of any creature whatsoeuer, if God himselfe be not graciously pre­sent, with the eies of his fauour to behold them and their slate, with the eares of his grace to heare their crie: 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 himselfe in the three and thirtith of Exodus before alledged, vpon Gods deniall of his going in person with the Israelites, (offering notwithstanding to send an An­gell before them) Moses himselfe (I say) reasoneth the case with God in these words. saying, Wherein shall it be knowen that I and thy people haue found fauour in thy sight? Shall it not be when thou goest with vs? So I and thy people shall haue preheminence be­fore all the people that are vpon the earth: vers. 16. As the former sorrowing of the people in the beginning of the Chapter sheweth how heauy a thing it is to want Gods companie, though we haue the company of Angels, so what can be more plainly spoken then these words of Moses to shew how great preheminence there is in that gratious presence of God wher­of now we speake?

This priuiledge 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, instified, and which shall be glorifi­ed: Rom. 8. 31. and therefore before our calling (as wee haue heard) we are said to be without God in the world: Ephes. 2. 12. and it is before obserued, that the promise of Gods dwelling with men, and making them his tabernacles and temple, is ioined with another of making them also his sonnes, 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 haue no more part in this priuiledge then in the former. As the children of God may say, that when they are alone they are not alone, because God (euen the fa­father, [Page 157] sonne, and holy ghost) is alwaies with them: so whatso­euer company else the wicked haue, yet they may truly say they are alone; because God (euen the father, Sonne and holy Ghost) is absent from them.

As God is infinit and filleth all places, so he cannot but be wheresoeuer the wicked are. But cold is the comfort of this his presence only. For if their eies were opened to see him, they should see him no otherwise then Dauid saw the Angell of the Lord, between the earth and the heauen with his sword drawen in his hand, and stretched out toward Ierusalem: 1. Chron. 21. 16. What to do had the Angell of the Lord his hand so stretched out toward Ierusalem? euen to destroy it: 2. Sam. 24. 16.

Neither any otherwise should the wicked see the Lord to be present (if their eies were opened) then Balaams Asse saw also the same or another Angell of the Lord stand in the way, and a sword drawn in his hand, at the sight whereof, the Asse being stricken with feare flung the first time out of the way into the field: and the second time dasnt her masters foot against the wall: and the third time lay down vnder 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 reuenged of them for all their wickednesse. Thereby they should be so filled and possessed with feare, that they should be ready to fly (if it were possible) and to run away from his pre­sence. But whither should they flie from his presence? If they should ascend into heauen, be is there: If they should goe down into hell (or make their bed in the graue) hee is there: If they should take the wings of the morning, and dwell in the vttermost parts of the sea, yet thither should his hand follow them; and his right hand bold them from escaping. If they should say, the darknes shall hide vs, the night should be light round about them: Psal. 139. 1. &c. Therefore if God he thus from them touching his grace and only present in his wrath, power & iustice against them, what (alas) shall it boote them to haue any of his creatures with them? Truly no­thing at all: They were as good be alone. If Salomon say, Wo vnto him that is alone: for hee falleth, and there is no: asecond to to helpe himvp: Eccles. 4. 10. how much more wocfull is the state [Page 158] of the wicked, that are altogether destitute of the gracious presence of God? For if he withdraw himselfe from them, who dareth accompany them for any good?

By these things we see, how great the prerogatiue of the children of God is by their communion with God. But this is not all: For this communion with Christ Iesus, (and so con­sequently with the other two persons in the deity) is the more excellent, not onely in respect of the excellency of the per­sons, with whom our base nature is vnited; neither in other respects before spoken: but also because being once made, it is indissoluble, and vnteparable. All the vnions before mentio­ned, whereunto this vnion metaphorically and by way of si­militude is resembled, may be dissolued: For the garment put on is also put off: The most of our meat and drinke (touching the matter thereof) is eiected and cast out: The vine and the branches, as also any other tree and the boughs, may be diui­ded by the axe, or some other toole: 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 lawfull owner is cast out of his owne free-hold: The naturall head and the naturall body, yea the body and the soule of man are for a time separated by death: Finally by the same meanes, there is a separation betwixt the man and the wife. But nothing whatsoeuer can euer dissolue the vnion be­twixt the children of God and God himselfe, Father, Sonne, and holy Ghost.

As the personall vnion betwixt the two natures in Christ, (the Godhead and the manhood) could not be dissolued; euen when the humanity it selfe (touching the parts thereof) was by death for a time dissolued (the soule being in heauen with the father, and the body lying in the graue) but the knot once knit did continue in death it selfe, and shall continue for euer: so also is the vnion, betwixt God and the children of God an euerlasting vnion. As therefore the misery of man, is in the se­paration of man from God (who is blessed for euer, and bles­sednesse it selfe) so the happinesse of man is in his vnion and communion with God, especially in the continuance thereof for euer.

As all the wicked and vngodly are most miserable by their being without God in the world, (as before wee haue heard) euen so long as they so continue, because all that while they are as farre from heauen, as earth; yea as hell it selfe, and re­maine in darknesse and in the power of satan, Acts 26. 18. (oh wofull condition!) so all the children of God, hauing in their adoption this communion with God, are happy and ten times happy, because the benefit and comfort thereof hath no end.

CHAP. XVII.

TO proceed a little further into the foresaid communion of the children of God with Christ Iesus, and by Christ Jesus with the father and with the holy ghost: let vs some­what more behold the excellency thereof, by such benefits as the children of God doe thereby enioy: wherein all wicked and na­turall men (so continuing) haue no part or portion.

Here let vs first consider the great benefit of forgiuenesse of sinnes. It is indeed a principall point (as hath been before obserued) of that mercy of God which was one of the princi­pall motiues of God to worke the worke of our regenerati­on. And of that mercy of God I haue spoken a little generally before: Notwith standing this particular point thereof tou­ching the forgiuenesse of sinnes is a little more largely here to be handled, because this place (in some respects) is fitter for that purpose then the former: the rather because it is not onely 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 Iesus, it is manifest, because he is said to be the reconciliation for our sinnes, and not only for our sinnes, but also for the sinnes of the whole world: 1. Ioh. 2. 2. By reconciliation for our [Page 160] sinnes, and for the sinnes of the whole world, the Apostle meaneth, the sinnes both of all already regenerated and new borne; and also of other the elect of God in the world, remaining yet in their naturall and vnregenerate state. Paul also saith that Christ gaue himselfe for vs, that he might redeeme vs from all iniquity: &c. Tit. 2. 19. What is it to redeem vs from all iniquity, but to purchase a free and absolute pardon for vs of all our sinnes?

Moreouer he saith, that in Christ we haue redemption through his bloud, the forgiuenesse of sinnes according to his rich grace: Ephes. 1. 7. Coloss. 1. 14. In both which places let this be obser­ued, Note. that the Apostle interpreteth the redemption of the elect to be the forgiuenesse of sinnes. Why shall we so obserue this in­terpretation of the word redemption? Because thereby the Apo­stle insinuateth a twofold or double redemption wrought by Iesus Christ: one proper onely to the elect, consisting in the forgiuenesse of sinnes, 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 cere­moniall law: touching the going diuers times of the yeere to Ierusalem, and performing there diuers rites and ceremonies in the worship of God: namely the paiment of tithes, and of first fruits: the bringing of diuers oblations and sacrifices: as also touching diuers kinds of washings, and clensing men of the leprosie, of pollution by handling the dead, by any issue, &c. and concerning likewise abstinence from diuers 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 Iesus hath so nailed the whole law of ceremonies and ordinances to his crosse, that although Christ were taken down from the said crosse, that although Christ were taken down from the said crosse, yet they shall (as it were) so remaine fast fixed thereunto, that they shall neuer come downe, 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 comming of Christ, though the Iewes were bound to obedience of the ceremoni­all [Page 161] lawe, and did therefore sinne, if they did not obserue the same: yet the Gentiles (not incorporated into the Iewes) were free from it, and did not offend either by eating any thing for­bidden to the Iewe; or by intermitting any other rite of the sayd lawe: so now all that lawe being by Christ disanul­led, all are at libertie both the Iewes as well as the Gen­tiles: and therefore the Iewes do no more offend now, by do­ing any thing contrary to any point of the ceremoniall lawe then the Gentiles did in former time. Al men therefore what­soeuer, as well the wicked as the godly are partaker of this redemption and liberty: so that the wicked (of what nation soeuer) doe no more offend in eating of swines flesh, or of any other meate forbidden in the lawe, then they doe offend in eating of beefe or mutton, or of any other thing, that was alwaies permitted by the law. The same is to be said of doing any thing else contrary to any clause of the ceremoniall lawe.

This is a great libertie and redemption. For certainely the obseruation of the ceremonies of the lawe 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 paines in going so often euery yeere to Ierusalem, in what place soeuer of the land they did dwell. Besides, it could not but be somewhat tedious to vse so many washings and pur­gings: to be bound likewise to make fringes vpon garments; and not to weare a garment of linsie wolsie. The like may bee said of diuers other things; especially it could not but be very greeuous to be restrained from so many kindes of meates, 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 fowle that is called a good wit) from the sea mewe, frō the hare, from the conie, from all kind of shel-fish, because no shel fish hath any scales or sins: & frō diuers other the like things: to be (I say) restrained frō these things could not but be very grieuous. To be therfore enlarged in this be­halfe is to be acknowledged a great redēption, a great liberty: notwithstāding, that which is proper to the elect, is much grea­ter. This is also twofold: one frō the guilt & punishmēt of sin, [Page 162] other from the spot and blemish, or seruitude and bondage therof. These may be better distinguished in nature, then sepa­rated in time. For they do alwaies concurre and go together: where there is the first, there is alwaies the second: & where is the second, there is also the former. As soone as any is dischar­ged from the guilt and punishment of sin, so soone is the same party purged of the blot and blemish, and released of the bon­dage and seruitude of sinne. And where any is purged of the blot and blemish and released of the seruitude and bondage of sinne, there likewise is a discharge from the guilt and pu­nishment of sinne. 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 vs by faith, doth both purge vs of the spot and staine of sinne, and also release vs from the slauery and thraldome of sinne. Therefore in the place before alledged, it is not onely said that Christ gaue himselfe for vs that he might redeeme vs from all iniquitie, but the other is al­so added, viz. that he might purge vs, &c. these two are like­wise ioyned together, 1. Cor. 1 30. Where (as before hath beene shewed) the Apostle saith that Christ is made vnto vs, wise­dome, righteousnesse, sanctification, and redemption. The former (viz. release from the guilt and punishment of sinne) is to bee vnderstood by the word righteousnesse, 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, righteousnesse and sanctificati­on; as if the Apostle should haue said, Christ is made vnto vs righteousnesse, wherby we are discharged from al our sinnes in the sight of God, and sanctification, whereby we are released from the bondage of sinne in our selues; and so he is made vn­to vs perfect redemption; both as touching the guilt and punishment of our sinnes, and also as touching our re­demption from the slauery therof. Zachary also ioyneth both these together in words much like to those of Paul vnto Titus, saying that hee hath deliuered vs from the hands of all our enemies that wee might serue him without feare in all holinesse and righteousnesse. Luk. 1. 74. Deliuerance from our enemies [Page 163] doth signify our release from the punishment of sinne, and to serue God without feare in holinesse, &c doth import a freedom from the bondage of sinne: both because the seruant of sinne cannot be the seruant of God: For no man can serue two Ma­sters: (especially so contrary one to other, as sinne and God, yea as sinne and holines and righteousnesse) Math. 6. 24 and also because the seruice of God is sayd to be without feare. But in all bondage there is some feare. To shut vp this point, this I adde further, that though our clensing from the blot of sinne, and our release from the slauery of sinne, be but in part, and al to­gether imperfect in this life (according notwithstāding to that which before I haue said in this behalfe) yet our release and discharge from the guilt and punishment of sin is most com­pleat and perfect.

Hauing 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 sinne; for applicati­on let vs vnderstand that the Apostle expressely 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 forgiuenes of sinnes.

Moreouer, touching this phrase of hauing redemption in Christ, it is not so to be vnderstood, as though we had onely forgiuenes of sins by Christs dwelling in our hearts by faith: for Christ neither can nor will dwell in vs, till ous sins be for­giuen: so long as our sins are not forgiuen wee are Gods ene­mies, and Christ neither can nor will dwell in the harts of them that are Gods enemies: and so forgiuenes of sinnes must needs be in order before Christ take vp our hearts for his habitati­on. Againe, Christs dwelling in our hearts by faith, is rather an assurance of our foresayd redemption and iustification (that is, of the forgiuenes of sinnes) then our sayd redemption and iustification it selfe. It is also to be obserued, that he saith not that we are redeemed by him, but that wee haue redemp­tion in him. For therby he the better noteth, that wee are not onely redeemed by Christ, that is, that Christ hath not onely bought and paide for the forgiuenes of our sinnes, which one [Page 164] day we shall haue, but that all already borne againe, alreadie also are in possession of the sayd redemption, and already haue the forgiuenes of sinnes; and that so our sayd forgiuenesse of sinnes is the more certaine vnto vs.

Last of al, this phrase, in him, is very significant, as nothing our redemption and iustification there spoken of, not onelie to be by Christ, but also in Christ: nothing at all in vs, but wholly without vs, and altogether in Christ; as the sinnes for which Christ was put to death in our behalfe were altogether without him, and in vs, nothing at all in himselfe.

This redemption (the forgiuenesse of sinnes) is to be accounted as the fountaine of all other benefits following the same, and belongeth onely to the children of God.

Touching the first, (that forgiuenes of sins is the fountain of all other benefits following the same, the Lord promising to make a couenant with his people, for putting his lawes into their inward parts, and writing them in their hearts, and for himselfe to be their God, and them to be his people, he addeth this as the rea­son and fountaine of all the former articles of his sayd newe couenant, that he would forgiue their iniquity and remember their sinnes no more, Ierem. 31. 33. 34. The Prophet Dauid also pro­uoking his owne soule to praise the Lord, and all that was within him to praise his holy name, and not to forget his benefits, setteth the forgiuenes of all his sinnes in the first place, before the healing of all his infirmittes, the redeeming his life from the graue, and di­uers other benefits following, Psal. 103. 3. &c. thereby noting the forgiuenes of sins to be the first & the cause of al the other.

That this forgiuenes of sins is proper onely to the children of God, as it doth appeare by the place of Ieremie before men­tioned, where it is ioyned with writing his lawes 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 beeing his chil­dren hath beene shewed before, 2. Cor. 6. 18. and as the same is also apparent by other scriptures before produced, wherein the forgiuenes of sins is ioyned with our purging or clensing frō sin (a thing peculiar onely to Gods children) so the sayd point is further euident, because Dauid also ioyneth the for­giuenesse of sinnes, with an heart without guile. Psal. 32. 1. 2.

The mercy of God likewise (which chiefly consisteth in the f [...]rgiuenesse of sinnes) is restrained in Psal. 103. 11. 12. to them only that truely feare God. The children of God doe onely feare God truly: therefore the children of God haue on­ly interest in the forgiuenes of sinnes, and in remoouing them as farre from them, as the East is from the West. Therefore also all these three, the grace, faith, the title sonne, and the forgiue­nesse of sins are ioined all together. When Iesus saw their faith (viz. the faith of them that brought the palsie man, and the faith of the palsie man himselfe) hee said vnto him, Sonne thy sinnes are forgiuen: Mat. 9. 2. Mark. 2. 5. Yea, the same point is further manifest by Ephe. 1. 7. before alledged, because these words, we haue, must be vnderstood onely of himselfe and o­ther, whom before he had said to be elected to the adoption of sonnes.

Naturally the children of God are as well the children of wrath as any other: Ephes. 2. 3. viz. before their actuall adopti­on; yea, sometimes before their said actuall adoption and conuersion they are greater sinners then other. Is not this ma­nifest by the example of Manasses, of Mary Magdalen, of Paul of the theese vpon the Crosse, 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 haue been committed to the prison where Paul was, and where Paul in his bonds conuerted him? And this the Lord doth, the more to magnifie the riches of his grace towards such, for the bet­ter encouragement of other to seeke for the like mercy: 1. Tim. 1. 16. as also to teach them that haue such experience of his mercy in forgiuing them their so great sinnes both to loue him much, according to that much that is forgiuen them: Luk. 7. 47. and also to loue their brethren the more, and to be the more tender towards them, and the more ready to forgiue them wherein soeuer they shall trespasse against them. Mat. 18. 32. 33. Ephes. 4. 32.

Hauing thus shewed the forgiuenesse of sinnes to be onely in Christ, and by our communion with him, &c. as also to be the fountaine of all other benefits, and proper and peculiar only to the children of God, let vs now also see the greatnesse [Page 166] of this benefit.

This therefore is manifest, because Dauid pronounceth him blessed whose wickednesse is forgiuen, whose sinne is couered, 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 diuers comparisons of sinne in the Scripture. For it is compared to sicknesse, The whole need not the phisitian but the sicke: Mat. 9. 12. And the rea­sons of this comparison seem to be these. As sicknesse taketh away our stomacks from bodily meat, so doth sinne from the food of our soules, and from the meat that abideth to eternall life: Yea, it maketh such spirituall food to be much more loathsom vnto vs, then all or any bodily meat is to any sicke of any bo­dily disease.

As sicknesse taketh away our taste and rellish of all bodily nourishment, both meat and drinke, making that which some­time we thought very pleasant, and which is so in it selfe, to be bitter and most vnsauory: so sinne maketh the very word of God in itselfe sweeter then hony, and the hony combe: Psal. 19. 10. to be as gall or wormwood vnto vs.

As sicknesse taketh away the strength of the yongest and lu­stiest, and maketh them not able to goe vp and downe the house: much lesse to beare any burdens, or to defend them­selues against their enemies, &c. so sinne disableth a man from going about the works of God and of his own saluation: from bearing any crosses either from God, or from men: and from resisting the enemies that fight against his soule.

As sicknesse taketh away a mans knowledge and memory euen of his best friends, and maketh him to speake idely with his tongue, and with his hand to reach and to ketch he cannot tell at what, so by sinne we are bereaued of all good knowledge and memory: yea, and speake idly and wickedly: and doe occupie our hands and other members with matters altogether vnprofitable, where there is no fruit, and whereof (af­ter recouery of health, and true knowledge) wee are ashamed. Rom. 6. 21.

As sicknesse continued and not recouered causeth death at the last: so sinne when it is finished (and as it were thoroughly [Page 167] ripened) bringeth forth death: Iames 1. 15.

Sinne is likewise compared to an heauy and intolerable burden, Come vnto me all ye that are weary and heauy laden (viz. with your sinnes) and I will refresh you: Mat. 11. 28. There­fore Cain complained that his sinne was greater then hee could beare: Genes. 4. 13. And (alas) so heauy was the burden of sinne vpon Iudas, that to ease himselfe of that burden hee did not onely cast away, or deliuer againe to the cheefe Priests and El­ders, the thirty peeces of siluer which he had taken (as wages of vn­righteousnesse) to betray the innocent bloud of Christ, but that also departing afterward (in most dolefull sort) he went (and most desperately) hanged himselfe Mat. 27. 3. The like fearefull e­uent of the heauy burden of sinne we do too often see by too many examples. Wee heard also before that the very imputa­tion onely of our sinnes to Christ Iesus, the sonne of God & God himselfe, made him not only exceedingly to feare, and in his feare to offer vp praiers and supplications with strong crying & teares vnto God. Heb 5. 7. but also to sweat water and bloud Luk. 22. 44. and lastly to cry out most bitterly vpon the crosse vn­der the burden of our sinnes: My God, my God why hast thou for­saken me' Mat. 27. 46.

That some men feele not the sicknes and waight of sinne, it is because of another comparison also of sinne, viz. vnto death itselfe; O wretched man that I am, who shall deliuer mee out of this body of death, Rom. 7. 24. And you that were dead in trespasses and sinnes, &c. Ephes. 2. 1. As men therefore that are dead, though they died with an hundred plague-sores about them not hea­led, or hauing the waight of a great Church vpon them, doe feele nothing either of such sores, or of such waight: euen so is to bee sayd of them that feele not either the sicknesse or the heauinesse of sinne, namely, that it is, because they are dead in their sinne.

By these things we see, that all whose sinnes are forgiuen, are rid and healed of so many diseases, Psal. 103. 3. and released of so many burdens as they haue sinnes: and finally that they are translated from death to life. 1. Ioh. 3. 14. Is not then the forgiue­nes of sinnes a singular benefit?

Moreouer the greatnes of this benefit doth further appeare [Page 168] by another comparison of sinne, viz. vnto debt: Mat. 18. 24. &c. In which respect Christ teacheth vs to pray, Forgiue vs our debts, Mat. 6. 12. Yea, he whose sinne is least, is more in Gods debt, then he is able any way to discharge. Therefore in the parable of two debters, he that owed but fifty pence is sayd to haue beene as vnable 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 then 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 vnto them, for they will take no care to pay any man: therefore they borrow of euery man, and pay (almost) no man: so that it is half a won­der, what becommeth of all the mony they doe borrow. But though some be thus leaudly minded, yet most men haue so much ciuill honesty (at the least) by the light of nature, that they finde it very greeuous and troublesome continually to their minds, to owe more the they can pay. Al debt also aboue ability to pay is the more grecuous, the greater and mightier the creditor is to whom the same is owing. How great then is the debt of man vnto God by sinnelyea by the least sin! The danger of the least sinne (much more of many and great sins) is the curse of God, and euerlasting condemnation of body & soule: euen an infinit punishment according to the infinit ma­iesty of God that is by sin offended. Who the can expresse the greatnes of the benefit of forgiuenes of sinnes? It is a great benefit to be out of debt with men; so that a man may walke & go any where securely without danger: much more then is the benefite of the discharge of all our debt with God.

Last of al, sinne against God is compared vnto 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 traitour and rebell to bee pardoned by his Soueraigne, so is it not so much the more to be pardoned by God himselfe of all our treasons and rebelli­ons against him, by how much hee is greater then all earthlie princes? Verily this is not only more then any tongue of man can expresse, but also then any heart of man or wisedome of Angels can comprehend.

The same benefit of forgiuenes of sinnes is yet the greater [Page 169] because to whom God remitteth one sinne, to him hee remit­teth all: and whose sinnes he doth once forgiue, his sinnes hee doth forgiue for euer: whom once he doth acquit, discharge and iustifie, them hee wil neuer condemne or cal to account.

By all sinnes, I meane al the sinnes of Gods children both o­riginall and actuall; before baptisme and after baptism; before conuersion and after conuersion; of knowledge and of igno­rance; and once or often: yea as wel deliberately as vnaduised­ly committed.

Therefore Dauid in the place before vsed, Psal. 32. 1. 2. spea­keth of sinne indefinitely, without exception of any: and in the other place praiseth God expressely for forgiuing al his sins. The Apostle saith that Christ hath not redeemed vs from sin, but from all iniquity: Tit. 2. 14. So likewise in the other places before mentioned, the Apostles speake of sinnes indefinitely, &c. Ephes. 1. 7. Colos. 1. 14. not of sinnes before or after bap­tisme, or conuersion, &c. If by Christ wee haue forgiuenesse onely of originall sinne, or of sinnes before baptisme, and that wee or some other must make satisfaction for our actuall sinnes, or for sinnes after baptisme, (as the Papists teach) then hath Christ satisfied onely for the lesse, and left the greater to vs. For who knoweth not actuall sinnes to be grea­ter then originall? and sinnes after baptisme to bee more (at least for most part) then sinnes before baptisme. But of the v­niuersality of the forgiuenesse of sinnes, I hope to speak more (to the further comfort of such as are heauy loaden with theyr sinnes,) in another treatise.

The second point, that whose sinnes are once remitted, they are remitted for euer, is as certaine as the former: Because the couenant of the Lord is an euerlasting couenant: and his mercies are the sure mercies of Dauid: Isa. 55. 3. As high as the heauen is aboue the earth, so great is his mercy towards them that feare him. As farre as the East is from the west, so far hath he remooued our sins from vs. Ps. 103. 11. 12. As therefore the heauē and the earth shall neuer come together; and as the East and the West shall neuer meete: so the pardon of sinnes once graunted by the Lord to his children, shall neuer be reuoked & called backe.

The same is more plainly testified in the prophecy of Iere­mie, [Page 170] If the heauens can be measured, or the foundations of the earth be searched on: beneath, then will I cast off all the seed of Israel, for all that they haue done, saith the Lord: Ier. 31. 37. The first of these things is impossible: to wit, the measuring of the hea­uens, and searching of the bottome of the earth; therefore al­so impossible is the second: viz. that the Lord should cast off his people and children for their sinnes. Can a woman (saith the Lord also) forget her child, and not haue compassion on the sonne of her wombe? (note that hee vseth the singular number, to teach that he compareth him not to a woman, that hath ma­ny children, but to a woman that hath but one child, and that a sonne) Though they should forget, yet will I not forget them. Be­bold I haue grauen thee vpon the palmes of my hands; thy walles are euer before me, or in my sight: Isai. 44. 15. 16. Is this only spo­ken of the whole body of the Church? No: It is also to be vn­derstood of euery part and member thereof: especially of them that by regeneration are indeed made the children of God, as here we speake; and for their sakes only, and no other­wise of the body of the visible Church.

The same is yet further testified: Isai. 63. 16. Doubtlesse thou art our father. Though Abraham be ignorant of vs and Israel know vs not (that is, though if these were liuing, they would perhaps renounce vs and cast vs off, as hauing transgressed their pre­cepts, and not walked in the steps of their faith) yet thou O lord, [...]t our father, and our redeemer, thy name is for euer: that is, hough our sinnes be great and many whereby we haue pro­ [...]oked thee, and haue made our selues vnworthy to be called thy [...]hildren: Luk. 15. 21. yet thou hast pardoned our transgressi­ [...]n, and so redeemed vs, that thou wilt still continue thy mer­ [...]y towards vs.

The same did Samuel teach the Israelites, when they feared [...]eath because of their sinne in asking a King, besides all their other sinnes. Feare not (saith he) The Lord will not forsake his people for [...]s great names sake, because it hath pleased him to make you his [...]ople: 1. Sam. 12. 72. If the Lord for his names sake will not for­ [...]ke his people: then for his names sake also the Lord will not euoke any pardon of sinnes, once granted by him to his children regenerated. What an happy state and condition [Page 171] therefore is this of the children of God, so to haue all their great and manifold iniquities pardoned, that none of them shall euer be laid to their charge? as it is written Who shall lay anything to the charge of Gods chosen? (whom before in the same Chapter he had called Gods children) It is God that iu­stifieth. Rom. 8. 9. Therefore Iob, being assured that God would so iustifie him and pardon all his sinnes, triumphantly saith, Who is he that will pleade with me? Iob 13. 19.

I might further amplifie this benefit of forgiuenesse of sinnes, because the Lord therein hath passed ouer the Angells that haue forsaken their standing, and vouchsafed this grace onely to his children adopted amongst men. But because I haue had the like argument before therefore it shall not now be needfull to repeat the same.

Thus much of this point, touching the forgiuenesse of sinnes proper only to the children of God, and therefore also of their greater dignity thereby.

CHAP. XVIII.

NExt to the forgiuenesse of sinnes, let vs fur­ther consider, that as before we heard con­cerning the matter wherein consisteth the being of the children of God, they were restored from the death of sinne to the life of righteousnesse: so being thus altred and changed, they neither go backward, neither stand at a stay, but doe daily die more and more vn­to sinne: and doe daily likewise liue more and more vnto righteousnesse. And thus to proceed from the forgiuenesse of sinnes, to these things, is the method of the holy ghost in the scriptures. For Dauid doth not only pray to be clensed from secret faults, that is, to haue such sinnes pardoned vnto him, and therefore much more to be pardoned of his open sinnes, [Page 172] but also that hee might bee kept from presumptuous sinnes: Psal. 19 12. 13. Our Sauiour also teacheth to pray not onely for for­giuenesse of sinnes, but also not to bee led into tentation, and to bee deliuered from euill: Mat. 6. 12. 13. Therefore the Apostle Peter preacheth repentance, and forgiuenes of sinnes together: Acts 2. 38 Touching this present point, as before we heard the children of God by their incorporation into Christ in their new birth, to be reuiued again, and made aliue to God in true knowledge and wisedome, and in true holines and righteousnesse; so now let vs vnderstand, that the longer the said children of God continue so incorporated into Christ, the more sap and ver­tue they receiue from him; and that therefore that which is natural in them doth more and more decay; and that that is of grace, and by the new birth of the spirit, doth more and more grow and encrease.

So it is with plantes grafted into any stocke: the longer they continue in the stocke, the more they are incorporated therinto, and the more they thriue and grow and beare fruit.

First therefore for dying more and more vnto sinne, or for the dying more and more of sinne in vs, this phrase may seem somwhat harsh & strange: because in natural things, that that is once dead indeed, cannot properly be sayd to die any more. There cannot bee a continuall dying, or a dying by piece­meales, but where there is a remnant of life.

To this I answer, first, that euen in naturall things, that may be said to be killed, that receiueth such a deadly wound that from the day of receiuing thereof it neuer thriueth or ioy­eth (as we speake) but pineth & wasteth away euery day more and more till it perish. So both man, and also vnreasonable creatures vpon some wounds giuen them by other creatures, or taken by their owne vntulines, doe many times consume vnto death it selfe. So many trees being either blasted aboue, or canker-eaten in the midst, or hauing the strings of their rootes cut beneath, do from that day wither till they bee alto­gether dead; aboue, in the midst, and beneath.

Secondly, let vs remember the comparison vsed before chap 8. of sinnes once mortified, vnto the carcases of men slaine in warre. As therefore carcases of men so slaine, must be [Page 173] remoued, and buried, or else they will bee very infectious to them that liue where such dead carcases lye: euen so the dead carcases of our sins mortified in vs, must be more and more remoued, and as it were daily buried, that so they may not bee infectious to the vertues that are aliue in vs. And this remoo­uing or burying of the dead carcases of our sinnes before mortified and slaine by the sword of Gods spirit, accompanied with the rest of the spirituall armour, is a kind of daily killing sinne more and more.

Wheras likewise before in the said 8 chapter I compared the remnants of sinne in vs to old rags or patches of an old coate vpon a newe, to the disgrace of the said new coate; the casting & shaking off of such sins remaining, that so they may not be disgracefull to the new man which we haue put on in our re­generation, is putting off more and more of the old man, and therfore also a killing likewise or mortifying of sin more and more in vs. For to put off the old mā, or to mortify & crucifie sin (wherin consisteth the old man) do both signify one thing.

To proceede therefore further in this point; as the children of God are commanded thus to put off the old man daily, and thus to mortifie and crucifie the same, and al earthly members thereof, Ephes. 4, 22. Col. 3. 5. &c, so the same commandements do imply a promise of a blessing, viz. of strength and grace for performance of that which is commanded: especially such commandements, being not only legal but also euangelicall. The legall and the euangelicall commandements, teach one Note. thing touching the eschewing of euill and doing of good. For euen the grace of God (that is, the gospell) which bringeth salua­tion to all men hauing appeared (that is, in most bright and glori­ous maner broken foorth through the clouds of the ceremo­nies and of the law of ordinances wherewith before it was ob­scured) doth teach vs (as it were little children) to deny all vngod­linesse and worldly lusts, and to liue 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 gospell. For the law teacheth onely demostratiuely and imperatiuely, shewing vs what we should do, & commanding vs to do it: but the gospell [Page 184] teacheth operatiuely and effectiuely, giuing grace to per­form that which it teacheth: and therfore as the law, going no further then to shew and command vs what to doe, is called the letter that killeth (as a man that requires much, and giueth not wherewith to do it, doth as it were kill the heart of him, of whom he requireth such things) so the Gospell quickning and enabling a man to do that which it requireth, is therefore cal­led a quickning spirit: 2. Cor. 36.

To returne to the former point, the old man being thus daily mortified and crucified in the children of God, they haue thereby a further priuilege for their better preseruation from presumptuous and reprochfull sinnes: so that either they fall not into them, or if they doe, it is for some speciall good intended by God permitting them so to fall, and in the end they are raised vp againe, and made so much the stronger af­terward, by how much the weaker they shewed themselues in their fall: and so much the more circumspect and fearefull of falling againe in like manner by how much the more secure and fearlesse they had been: and lastly so much the more zea­lous of, and forward vnto euery good work, by how much the more grieuously they had before fallen into euill. And this is partly the meaning of the Apostle Iohn, when he saith that he that abideth in him (that is, in Christ) sinneth not: 1. Ioh. 3. 6. and againe, that he that is borne of God sinneth not: for his seed remai­neth in him, neither can be sinne, because bee is borne of God. vers. 9. For these speeches signifie, that they that are in Christ and re­generated, are not only so freed from sinne, that it doth not raigne and beare 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 sinne, but that they so watch ouer themselues, and are watched ouer by the Lord, that they fall not into such reprochfull and disgracefull sinnes, as the naturall and vnregenerate men doe daily com­mit.

This is more plentifully taught by the Apostle Paul: For it is the chiefe argument of all the first fourteen verses of the sixt Chapter to the Romans.

It is also further euident by the example of Isaack: For [Page 185] though the Lord before the birth of Iacob and Esau had ex­presly said that the elder should serue the yonger: Genes. 25. 23. And although Esau had most wickedly and prophanely sold his birthright vnto Iacob, verse 33. and Heb. 12. 16. yet Isack had fully purposed to haue bestowed the blessing vpon Esau. Had not this been a matter of great reproch? For such a pa­triark so to haue crossed the former word of the Lord tou­ching the blessing of Iacob? well, notwithstanding the pur­pose of Isack. yet the Lord by the wisedome of Rebecca, cros­sed him, kept him from that sinne, and directed him to be­stow the blessing according to his former word. The most of the brethren of Ioseph, hauing fully, and most vnnaturally and wickedly determined to haue murdered him, for his dreames, and for his accusing them to their father, were not­withstanding by the counsell of Reuben kept from that feare­full sinne, and so they sold him by the aduice of Iudah: which afterward turned not onely to the great aduancement of Io­seph, according to his former dreames, but also to the preser­uation of themselues, 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 soiourning in the land of Egypt: Genes. 37. 8, &c. Dauid hauing (through the reliques of the old man in him) both fully intended, and also earnestly protested, the vtter destruction of the house of Na­bal (at least of Nabal himselfe, and all the males appertaining vnto him) by the gracious prouidence notwithstanding of God in sending Abigail to counsell and perswade him to the contrary, was kept and restrained from the execution of that cruell and bloudy purpose: 1. Sam. 25. 32, &c.

By all these examples, as we see the speciall priuilege of the children of God in being kept from such hainous sinnes, so by the two former examples we see also, that God turneth such sinnes as wherinto the righteous of infirmity doe fall, to their great good.

The same point, viz. the preseruing of the children of God from many great sinnes, is also cleere by daily experience of these things that before wee spake of the sobriety of Gods children in prosperity and in aduersity: as also of that watch­fulnesse [Page 176] which doth alwaies 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 beare down all before them, and so do fall into in­finit outrages; the children of God looking to him that gi­ueth prosperity, considering for what end they haue more then other; regarding the vncertainty of all that they haue; and remembring before the account that one day they shall make of the emploiment of all that they haue receiued, are kept from the former euils.

So, whereas the wicked in aduersity 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 vn­lawfull shifts, of stealing, of borrowing without purpose of paying againe: of promising much and performing nothing: of deceiuing, cosening, and such like: the children of God, liuing euen this life by their faith; and belieuing the promises of God, as well for this life, as for the life to come; and remem­bring the performance of them in all ages; and calling to mind the experience that themselues haue had of Gods pro­uidence, &c. do so commit their waies vnto him, and cast their care vpon him, that they are kept from those former scanda­lous euils. 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 againe of them that after regeneration doe fall to disgracefull sinnes) Dauid also is a most worthy example thereof. For how grati­ously he was raised after his foule adultery with Bathsheba, and his most horrible murder of her husband Vriiah, it is manifest by the confession of his sinne to Nathan the Pro­phet: 2. Sam. 12. 13. and by that dolefull, and no lesse heauy then heauenly one and fifty Psalme, written afterward by him in further testimony of his most serious and vnsained repen­tance.

When he was againe afterward ouertaken with numbring [Page 187] of the people (yea, though Ioab coūselled him very grauely 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 angell of the Lord? Yea, did he he testifie that his rising againe by acknowledgement of his sinne, and by praying for the people that the hand of might be turned from them, vpon himselfe and his own house, saying, I haue done wickedly: but these sheepe what haue they done? Let thine hand I pray thee be against me and my fathers house: 2 Sam. 24. 17.

How did Hezekiah humble himselfe, and cause the inhabi­tants of Ierusalem to humble themselues, when hee saw wrath to come from the Lord vpon him and Ierusa­lem, because he had not rendred vnto the Lord according to the reward (of health miraculously bestowed vpon him? 2. Chroni. 32. 25. 26.

How bitterly did Peter weepe after his foule and shamefull 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 vnknown to his disciples, and hauing bid­den them to cast out their net on the right side of the ship, with promise to finde (for they had laboured all night and ta­ken nothing) and the net (according to the former promise of Christ) hauing comprehended a great multitude of fish­es, whereby Iohn discerned him to be Christ that had so spoken vnto them, Peter no sooner heard Iohn say, It is the Lord, but presently he girded his garment vnto him, and leapt into the sea, and so came swimming vnto Christ: whereas all the rest staied in the ship, and so at leisure brought it, and came them­selues therein vnto the land: Ioh, 21. 1.

To these things let me heere insert this one point more, viz. that whereas the children of God regenerated doe sometimes fall into greater sins, then the common sort of eiuill men not regenerated (as Dauid in the things before spoken of, and Sa­lomon in many things) this falleth out by the speciall proui­dence and wisedome of God, the better to teach, what men are of themselues without God, and beeing left vnto themselues: as also to admonish such as thinke they stand, to take heede [Page 188] lest they fall. 1. Cor. 10. 12. and to instruct all to finish ther salua­tion with (the more) feare and trembling. Phill. p. 2. 12. So by their sinnes, they are made schoolemasters vnto other. Is not this a singular priuiledge, so to haue the old man more and more mortified? so to bee preserued from great sinnes after rege­neration? So to arise out of them, being by frailty, and natu­rall corruption fallen into them? and so by falling into them to bee made schoolemasters of such excellent things vnto other? Verily, we cannot but acknowledge it to be a great priuiledge, if we shall consider with what greedinesse all the wicked and vnregenerate commit sinne, continue in sinne, and like wilde horses doe runne on, and proceed from one sinne to another, without any restraint.

But to proceed yet further, as the childrenof God do daily more and more die vnto sinne, and are preserued from noto­rious euils, wherein the wicked wallow and welter themselues (like filthy swine in the mire, and will not be plucked out) or if they fall into such euils, yet they rise againe: As (I say) the children of God do thus, so also hauing by the vertue of their regeneration once brought foorth the fruits of the spirit and of righteousnesse, they are made more and more abundant in them.

As the Apostle hath often exhorted the children of God so to doe, viz. to abound alwaies in the works of the Lord: 1. Cor. 15. 58. to encrease more and more, &c. 1. Thes. 4. 1. to bee rich in good works, &c. 1. Tim. 6. 18. to consider one another to prouoke to loue, and to doe good works: Heb. 10. 24. to toyne vertue with faith; and with vertue knowledge: with knowledge temperance: with tem­perance patience: with patience godlinesse: with godlines brotherly kindnes: with brotherly kindnes loue: and not onely to haue all these things, but that also these things should abound in them: 2. Pet. 1. 6. 7. 8. And as the Apostle praied most earnestly to be with the Philippians, to this end that their loue might abound more and more in knowledge and iudgement; and that to these ends, first that touching their inward man their minds might be able to iudge things that differ, and their hearts might be pure (as the Sunne: Cantic. 6. 9. that is, cleer and sincere without mix­ture of hypocrisie) and touching their outward man, both, [Page 189] without offence euen till the comming of Christ, and also filled with the fruits of righteousnesse: Philip. 1. 9. 10. 11. As (I say) the Apostles haue exhorted the children of God so to abound in all goodnesse (as also whiles they liued praied to bee with them for the same end) so it is not to bee doubted, but that then they did, and nowe daily do so: For they are the good ground into which the good seede of Gods word falling brin­geth foorth fruit, some an hundred folde, some sixty folde, and some thirty folde: Mat. 13. 23. or as Marke setteth downe the words in a contrary order, one thirty, another sixty, and some an hundred: Marke 4. 20. The which change of order is the more to bee obserued, that neither they that bring forth Note. an hundred fold should despise them that bring foorth but thirty folde: neither they that bring bring foorth but thirty should be discouraged, because they come short of them that bring foorth an hundred fold. For though Mat­thew set the hundred folde in the first place; and the thirty folde in the last place: yet Mark setteth the thirty folde 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 righteousnesse, is that which our Sauiour hath pro­mised To him that hath shall bee giuen, and hee shall haue abun­dance: Mat. 13. 12. and 25. 29. and again, I am the vine, and my father is the hus bandman: euery branch that beareth not fruit in me, he takeeh away: and euery one that beareth fruit, he purgeth it, that it may bring forth more fruit: Iohn. 15. 1. 2.

The same is likewise taught by the two parables, Mat. 13. 31. &c. wherein the kingdome of heauen is compared first to a graine of mustard. seed, that being the least of all seeds groweth to a great tree: secondly to leuen, which beeing little (seasoneth or) sowreth an whole lump of dough.

The end also of the ministery of the gospell is not onelie that the Saints might bee gathered together, but also that they might grow vp into him, (viz. into Christ) which is the head, by whom euery member receineth encrease. Eph. 4, 12. 14. 15. The prophet likewise saith that the righteous shall flourish like a palme tree, and grow like the Cedars in Lebanon: and that they [Page 180] that are planted in the house of God (that is, onely the children of God; for without are dogges: 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 Sauiour, to haue had more works at the lust, then at the first: Reuel. 2. 19.

By all these arguments, who seeth not that it is a most ho­norable thing, not onely 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, then all the pearles, and treasures, & riches of the earth; but also to haue all the said excellent graces euery day more and more encreased, in vs; and to abound in such dainty and pleasant fruits (as it were for Gods owne diet) as whereto the most excellent fruits of the garden of Eden, at the first planting thereof by God himselfe, were nothing comparable? For such as the tree is, such is the fruit: But the tree of these fruits being (as before wee heard) Christ Iesus himselfe, is better then 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 it selfe.

That all the children of God do not alwaies thus thriue, prosper and beare fruit, it is either because they doe not seeke it as they ought to doe: or that they doe not vse such meanes as they should: or that they are not alike incorporated into Christ: or that they doe not alike beleeue the promise of God for the working and encreasing of those things in them, as hath beene 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 doe not only beare such fruits, and that in great abundance, euery day more then before; but also that they doe it with great delight, and pleasure. For so the man that is blessed is described, viz. not onelie not to walke in the counsell of the wicked, or not to stand in the waie of sinners, or not to sitte in the seate of the [Page 191] scornefull, but also to haue his delight in the lawe of the Lord: Psalme 1. 1. 2. What? In the reading of it onely? or only in the study of it, because it followeth that he meditateth therein day and night? Not so: but also in the practise 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 riuers of waters, that bringeth forth (not leaues 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 beeing more excellent then all other histories & elo­quence whatsoeuer, may and will delight a carnall man, but) in the commandements of the Lord, are ioyned together, as con­curring in the man that is blessed: Psal. 112. 1.

This is further euident by the example of Dauid, who reioi­ced when they said vnto him, wee will goe to the house of the Lord. Psal. 122. 1. If he reioyced to see other forward in going to the house of the Lord, did he not much more reioice to see them bring forth the fruit (and that plentifully) of their going to the house of the Lord? And if he reioyced to see other so to doe, shall we thinke that himselfe did not much more cheerfullie and gladly do the workes of God? yea, we see that he did. For how did he ioy in the bringing home of the Arke? Yea, is it not sayd that he danced with all his might before the Lord? 2. Sam. 6. 14.

How glad also was he, and how did hee reioice and blesse God when Abigail met him, and perswaded him to change his mind, and to reuoke his former vowe against Nabal? How (I say) did he then reioyce, and blesse God saying; Blessed bee the Lord God of Israel, that sent thee out this day to meete mee: And blessed be thy counsell, and blessed bee thou, which hast kept me this day from comming to shed bloud. 1. Sam. 25. 32. If he so reioyced for being kept from so great a sinne, wee may well thinke that he much more reioyced in an higher degree of sanctification, viz. in bearing the fruits of godlines aboun­dantly euery day more then other?

Such liberty haue all the children of God, as that they are not only freed from the bondage of sinne, and do bring forth the fruits of the spirit and of righteousnesse, but that also they do this with great delight and ioy: O sweet state! O singular priuiledge! O honorable condition!

The wicked indeed make great mirth. They laugh and shout in the midst of their wickednesse, that all the place where they are, rings of them. But (alas miserable men) this is but painted ioy: It is but like the cracking of thornes, &c. But of this more afterward. And againe, as touching ioy in any good thing, they are so far from it, that to heare any thing that way is a death vnto them: yea, when they are vrged by christian au­thority to do any thing that good is, they do it so against the haire, so murmuringly, so grudgingly, with such griefe, moi­ling, and fretting, that their said worke is altogether abomi­nable in the sight of God. For if God loueth a cheerefull giuer or doer of any thing: 2. Cor. 9. 7. then he must needs hate and abhor him that giueth or doeth any thing vnwillingly, and grudgingly. Thus much for this matter.

CHAP. XIX.

IN the next place let vs 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 Gods children. Notwithstanding it is effe­ctuall to saluation only in the children of God. If our Gospell be hid (saith the Apostle) it is hid to them that perish: 2. Cor. 4. 3. As whatsoeuer euill we haue, we haue it by Adam: so whatsoeuer good we haue, we haue it by Christ. Therefore by Christ we enioy the benefit of the word: which is likewise the more euident, because by Adam and in Adam we were without the word: Ephes. 2. 12. They therefore that haue not Christ, cannot claime any bene­fit by the word, or any interest into the word.

Now although the word be the meanes of dying more and more vnto sinne, as also of growing more and more in grace and in the knowledge of our Lord Iesus Christ: 2. Pet. 3. 18. yet be­cause I haue 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 behalfe may be vnderstood of the word as a meanes of the things handled in the last former Chapter, therefore I will not so speake of it here: but in other considerations, viz. first as it is a perfect rule of faith and manners, containing all things necessary to sal­uation, either to be known and beleeued, or to be done and practised. Secondly, as it is a principall part of that christian armor, whereby the children of God are to defend themselues against the enemies of their saluation. 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 expresly commended, and prooued by diuers effects: viz. the conuersion of the soule, the gi­uing wisedome to the simple &c. The law of the Lord is perfect con­uerting (or restoring) the soule, &c. Psal. 19. 7. &c.

We are also forbidden either to adde any thing thereunto, or to detract any thing therefrom: Deut. 4. 2 [...] 12. 32. Pro. 30. 6. Reuel. 22. 18 19. It is said to be the power of God to saluation: Rom. 1. 16. to be able to saue the soule: Iames 1. 21. And lest these things should be mistaken, as spoken partly of the word writ­ten, and partly of a word vnwritten, deliuered by tradition from hand to hand (as the Papists vrge) and that the word on­ly written were not so perfect or powerfull, therefore the very Scriptures (that is, the word only written) are said, to be able to make a man wise to saluation: and to make the man of God perfect vnto euery good worke: 2. Tim. 3. 15. 16. 17. If the man of God (that is, the minister of the word, so often times called for ex­cellencies sake) then euery child of God els. For no child of God is bound to know, to beleeue or practise more towards saluation, then the minister of God is bound to teach. Yea, whatsoeuer is vrged more for saluation, is abomination.

It is further said, that those things that are before written, are written that we might beleeue that Iesus is the Christ, the sonne of God, and that beleeuing they might haue life through his name: Ioh. 20. 31. God giueth vs this faith and life by the scriptures, and let the Papists take any thing els by their vnwritten veri­ties and traditions.

Paul repeateth this twice, If wee, or an Angell from heauen should preach vnto you otherwise, then that which we haue preached vnto you, let him be accursed: Galat. 1. 8. 9. But Paul preached or said no other things, then those which the Prophets and Moses did say should come: Acts. 26. 22. and he preached no other Gospell 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 adde some­what which the former neuer spake nor vnderstood concer­ning that place.

It is like a bottomlesse well, that will neuer be drawn drie: yea, like the sea it selfe, that will neuer be emptied. As the Prophet speaketh of the righteousnesse and iudgements of God, Thy righteousnesse is like the mighty mountaines, and thy iudge­ments 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 wisdome, knowledge, iudgement, and the way of God; O the deepnesse of the riches both of the wisedome, and knowledge of God! How vnsearch­able are his iudgements, and his waies past finding out! Rom. 11. 33. May not this be spoken of the word of God? Where is that wisedome and knowledge of God? Where are those his iudgements and waies 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 containe so much and deep matter, as is in one of the least canonicall Epistles. An heathen man meeting with the Gospell written by Iohn, and reading but the first verse thereof, could say, that that rude fellow (so rudely he termed the Apostle) had comprehended [Page 195] more matter in that one sentence, then was in all the bookes of all Philosophers. How much matter then is contained in that whole Gospell? Especially in all the Scriptures? All other books whatsoeuer, are so much more excellent, the more they agree with, and the neerer they come to the word of God con­tained in holy scriptures. How excellent then is the said word of God it selfe?

When all the chiefe wise men of a kingdom furnished with the knowledge of all former lawes of the same kingdom, and well instructed likewise in the word of God, doe meet toge­ther to make new lawes for that kingdome, yet after consulta­tion one with another, and after many daies conferring their readings and iudgements one with another, the lawes that they make will not be so perfect, but that either something might haue been added, or something might haue been left out. But the word of God is so absolute and complete, that as nothing therein is superfluous, so nothing is wanting vnto it. What a singular priuledge then haue the children of God, that haue the benefit of this law?

To lay forth the perfection of Gods word yet a little more fully, and to make the same somwhat more euideut: let vs vn­derstand it to be so perfect for matters of faith and knowledge vnto saluation, that whatsoeuer is not agreeable thereunto is to be held as erroneous.

Touching manners, life and conuersation, it teacheth all duties to God and men; euen to all sorts of men, superiors, in­feriors, equals, friends, and foes: and in euery state and con­dition: viz. what to doe for them or to them, in sicknesse or health: in pouerty or wealth: in liberty or in prison: being ioyfull or mourning: dwelling far off or nigh vnto vs: being of the same nation or of another: kinsfolk or strangers: friends or aduersaries: within our family, or without: widowes or fa­therlesse, or in any other state whatsoeuer.

As it directeth vs how to carry ourselues towards al of what condition soeuer, and in what state soeuer they be, so it pre­scribeth our behauiour 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 walke, when we lye, when wee sleepe, in [Page 196] the winter and in the summer, publikely and priuately, at home and abroad: in our secret chambers, and when wee are with company in the time of peace, and in the time of warre.

It hath rules likewise for our selues in respect of our selues, what to do in prosperity, in aduersitie: when wee are children, when we are men, and when we are old: touching meate, drinke, apparell, sleepe, and the vse of all other things indiffe­rent or not indifferent: for this life, and for the life to come.

Whereas also the lawes of men, reach only to the outward man, to restrain the same from euill, and to bind it to the per­formance of good: the lawes of God are giuen for the gouern­ment not onely of the outward man, but also of the inward: not onely of the body, but also of the soule, euen of our mind, vnderstanding, memorie, 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 eare to heare: for the nostrell to smell &c. 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 spirituall man.

By these things thus pointed at touching the perfection of the word of God, we may the better see the priuiledge of the children of God to bee such by the word of God, that they need neuer to bee to seeke further for direction in anything concerning saluation 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 feare of the Lord (that is, the word which teacheth and worketh the feare of the Lord) is cleane, and endureth for euer. Psal. 19. 9. and againe, O Lord thy word endureth for euer in the heauens Psal. 119. 89. Another pro­phet saith. The grasse withereth, and the flower fadeth: but the word of God shall stand for euer Isai. 40. 8. Our Sauiour saith, Heauen and earth shall passe away, but my words shall not passe. 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 aduersaries in number, [Page 197] as also greater for power, as some Emperors; and for malice, as the hereticks, especially the Papists, then all other bookes whatsoeuer: the one sort of such enimies, seeking vtterly to extinguish the word; and the other endeauouring to corrupt the very text it selfe: yet al other writings haue beene mangled and some bookes haue vtterly perished: but the Lord hath alwaies preserued the Scriptures from destruction on the one side, and from corruption on the other side. As the souldiers that brake the bones of the two theeues that were crucified with our Sauiour, had no power for all that to breake any bones of our Sauiour himselfe: so they that haue either consumed or corrupted other bookes, haue neuer had the power, either to destroy, or corrupt the scripture touching the originall text thereof. The Lord hath alwaies most migh­tily preserued some copies both inuiolate, and also vndefiled. Yea the papists that at their pleasure haue mangled & clipt, de­faced, and corrupted all the writings and bookes of the an­cient fathers, taking out of them what they haue thought in them preiudiciall to their damnable heresies (as appeareth in Index expurgatorius; their dealing in that behalfe may be called Ignis expurgatorius) haue notwithstanding neuer had power to laye such violent hand, vpon the originall text of the Scrip­ture.

This perpetuity of the Scripture is not onely to be vnder­stood of the very letter and word thereof▪ but also of the sense and meaning. Euery sentence of the scripture is not onely 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, then it had at the first giuing thereof by inspiration from God.

As God himselfe is immutable, so likewise the will of God reuealed in his word is vnchangeable. Therefore the word is one of the two immutable things, wherby we may haue strong conso­lation Heb. 6. 16. As no man may adde any thing to the words themselues, nor take ought 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 bodie thereof: the sense and meaning are as the life and soule of it. [Page 198] If therefore no man may encrease or diminish any thing of the former, much lesse may any alter or change any thing in the latter. The Lord that hath forbidden the maiming of a man in any limme, hath much more forbidden the hurt of him in his life. The like is to be sayd of the word of God.

This then is a great difference, of the word of God from the lawes of men. For though the lawes of men doe remaine the same touching the letter of them: yet oft times the sense and meaning of them is changed, as times and Iudges are chā ­ged. And therefore it is a common saying, that the law resteth in pectore Iudicis, in the Iudges breast: and so one thing is law one yeere, and the cleane contrary is lawe another. But the word of God being no more variable in sense then in words, but alwaies is constant as God himselfe is alwaies the same, is so much the more excellent. Therefore also the dignity of the children of God that haue this word for their constant rule, both of their faith and of their manners, is so much the grea­ter. For if once they haue the true sense of any part of the word, they haue it for euer.

I might heere speake of a third perpetuity besides the for­mer two of the letter and of the sense: viz. touching the effi­cacy thereof in whomsoeuer it taketh roote downward, to bring foorth fruit vpward. For in such it neuer dieth, but abi­deth to the eternall life of them in whom it is so effectual and powerfull. For such are said to fulfill the word of God, and to abide for euer. 1. Ioh. 2. 17. Their soules in death it selfe liue with God in heauen: and though their bodies consume for a time, yet they perish not, but shall be raised vp againe at the last day, and be made like vnto the glorious body of Christ (as afterward we shall heare) Phil 3. 21. and so God continueth their God as well in death as in life: in which respect it is said, that God is not the God of the dead, but of the liuing. Marke 12. 27. But because by many occasions in many places of this treatise, I fall into mention of this point; therefore heere it shall be enough thus only to haue named it. Thus much for the perpetuity of Gods word, and so also for the first thing touching the word in this place, viz. as it is a rule of faith and manners.

Now followeth the second consideration of the word in this [Page 199] place, namely as it is a part of the armor of God, whereby we are to defend our selues against the enemies of our saluation. Touching this, it is called the sword of the Spirit: Ephes. 6. 17. yea we are to obserue, that in that place it hath not onely a single place, but a double in the christiā armor there prescribed. For the Apostle doth not only generally bid them to take the sword of the spirit, which is the word of God, but also more particularly he doth will them in verse 15. that their feete should bee shod with the preparation of the gospell of peace.

Neither is the word of God one part, or two parts onely of the spiritual armor wherby we are to defend our selues against our spiritual enemies: but also (in a manner) our whole christiā armor; or at least the armory and storehouse out of which all the other parts of Christiā armor are to be had: yea, the princi­pall meanes also whereby they are to bee obtained. For from whence, or by what means are we to haue the girdle of truth, the brest-plate of righteousnes, the shoes of the gospel of peace, the shield of faith, the helmet of saluation: from whence (I say) or by what meanes are we to haue all these, but frō & by the word of God? Therfore it seemeth that the Apostle did of special purpose set Note. that in the last place, as the meanes & fountaine of all the rest.

By the word (as there the Apostle calleth it the sword of the spirit) we are to vnderstand all sentēces of Scripture touching doctrine, all commandements of God negatiue against euill, & affirmatiue for that which is good: all promises of blessings, and all threatnings of iudgements, and all examples both of such sinnes as are forbidden, with the execution of Gods iudgements vpon such as haue committed them: and also of all vertues, with the performance of Gods promises vnto thē.

We are also further to obserue, that the word is called the sword of the spirit, not only because the word was first giuen by in­spiration of God: 2. Tim. 3. 16. and holy men spake as they were mo­ued by the holy ghost: 2. Pet. 1. 21. and the Prophets searched when and at what time the fore-witnessing spirit of Christ in them, should declare the things that are now shewed, &c. 1. Pet. 1. 11. but also because we know not how to vse this sword, but by direction of the spirit: neither hath this sword any sharpnes for defence of our selues and wounding of our aduersaries, except it bee [Page 200] accompanied (and as it were edged) by the spirit.

This sword was so vsed by Steuen, against his aduersaries, that they were not able to resist the wisedome and the spirit, by the which he spake: Acts 6. 10.

By this sword Peter defended himselfe and other that spake strange tongues, against them that maliciously said, They were full of new wine: Acts 2. 14. 15. &c.

By this sword Apollo mightily confuted the Iewes publikely, shew­ing by the Scriptures that Iesus was the Christ: Acts 18. 28.

By this sword Iesus Christ himselfe, defended himselfe a­gainst the diuell himselfe, and at last put him to flight, repel­ling all his assaults with this weapon, It is written, Man shall not liue by bread onely, &c. It is written, Thou shalt not tempt the Lord thy God, &c. It is written, Thou shalt worship the Lord thy God, and him onely shalt thou serue: Mat. 4. 4. &c. Christ could haue re­pelled Satan by his secret power, but he did it rather by his Note. word, to commend his word in like cases against all his as­saults. He could haue put him to flight without any answer at the first: but he suffered him to assault him diuers waies, and an­swered all by, It is written, to teach vs likewise by the same weapon to defend our selues, not against some, but against all tentations.

This then is the priuiledge of all the children of God, that though they haue many and mighty aduersaries, yet they haue alwaies armour sufficient, sufficiently to defend them­selues against them all. If at any time they receiue any hurt, it is either because they draw not forth this sword of the Spirit, or because they doe not rightly vse it. Neither is this word only a sword to defend them, but also a salue to cure them, if by neglect thereof at any time, or by not vsing it rightly, they receiue any wound. What was the cause of the death (I meane of the spirituall death) of our first parents Adam and Eue? Because they drew not out the sword of Gods word a­gainst the Serpent as they should haue done. Whereby were they cured and restored to life againe? By the voice of God calling and (as it were) crying after them, when they fled & hid themselues from him.

What was the cause of the grieuous wound that Peter re­ceiued [Page 201] in the high Priests hall, a thousand times greater then that which before he had giuen to the high Priests seruant in cutting off his eare? was it not because he had forgotten the former word of Christ, admonishing him thereof? 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 angell of the Church of Sardi, was so woun­ded, that though he had a name to be aliue, yet hee was dead, that is, ready to die, and at the point of death? Euen because he had let go his hold of the sword of the spirit. Therfore for curing of his said wound, our Sauiour biddeth him to remem­ber how he had receiued and heard, & to hold fast, &c. Reuel. 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 vse the word of God, viz. not as a thing to play or sport with, or whereof to make iests Note. for the mirth of other: but as a weapon, and as a sword to fight with: yea, thus they will vse it, that are indeede the chil­dren of God. If at any time they be prouoked by other, or by their owne hearts, to distrust Gods prouidence, they will defend themselues by many precepts for trusting in the Lord: Psal. 37. 3. and 62. 8. and for casting their care vpon 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 expresly (for the most part) to the former commā ­dements: by the iudgements of God vpon such as haue mur­mured against God: Num. 11. 1. vpon such as haue doubted of Gods promises: as vpon the noble man of Samaria, that would not beleeue the Prophet, in the name of the Lord pro­phecying of great plenty the next day: 2. Kings 7. 2. and 20. yea vpon Moses himselfe for his distrust: Num. 20. 12. and 27. 14. and Deut. 32. 50. 51. and lastly, by the prouidence of God to­wards the widow of Zarepta and the Prophet Elijah: 1 Kings 17. 6. and 8. &c. and towards a widdowe of one of the sonnes of the prophets: 2. Kings. 4 1. &c. and towards many thousands that following our Sauiour for foode of their soules, were fed likewise abundantly and miraculously with corporall foode: [Page 200] [...] [Page 201] [...] [Page 202] Mark. 6. 36. and 8. 2. &c. If they be prouoked to security, they can draw out this sword, and plead, Blessed is the man that fea­reth alway, &c. Pro. 28. 14. and that they are commanded to spend the time of their welling here in feare: 1. Pet. 1. 17. and the iudgement of God threatned to them that were at ease in Zi­on, &c. Amos 6. 1. &c. and the fearefull fall of Dauid by securi­ty: 2. Sam. 11. 2. &c.

If they be prouoked to idolatry, they can draw out the se­cond commandement, and many other scriptures as com­mentaries vpon the said commandement: so also that that is written of the wrath of God against Israel, for their golden Calfe: Exod. 32. and for their other idolatry: Iudg. 10. and often els where. The like is to be said of tentations against the third and fourth commandement.

When they are moued 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. Iames 4. 6. 1. Pet. 5. 5. so also the ex­amples of Haman and Nebuchadnezer, with Sancherib, and the iudgements of God not onely vpon them, but also vpon Vzzia King of Iuda for presuming to meddle with the Priests office, in offering of sacrifice: 2. Chron. 26. 20. and vpon Dauid for numbring the people in a kind of pride: 2. Sam. 24. and vp­on Hezekiah for hauing his heart lifted vp after the recouery of his health: 2. Chron. 32. 25. &c. Being tempted to dishonor of parents, they can repell such tentations by the fift com­mandement and by many other Scriptures against the same sinne: as also by Agars curse against the eye that mocketh his father, and despiseth the instruction of his mother: viz. that the ra­uens of the valley shall pluck it out, and that the yong Eagles shall eat it: Pro. 30. 17. as also they can remember the examples of Absalom, and of Adonijah, and the iudgements of God vpon them.

Being enticed by Papists or other, to rebellion, treason, or lifting vp their hand against Princes and the Lords annoin­ted, they can oppose the contrary commandements for obe­dience and subiection in the Lord, of euery soule to the high­er powers: Rom. 13. 1. 1. Pet. 2. 13. and the fearefull iudgements of God vpon Corah, Dathan, and Abiram, with their compli­ces: [Page 203] yea, the deposing also of Abiathar, the high Priest from the priesthood by Salomon, because he had ioyned with Ado­nija for preuenting Salomon of the Crowne, before he was King: 1. Kings 1. 7. and 2. 35.

If either their owne hearts or any other perswade them to contempt of the ministers of the Gospell, either for plaine re­buking them for their sinnes, or for any other causes, they can obiect that the Lord hath commanded such to be had in singu­lar loue for their works sake: 1. Thes. 5. 12. 13. that our Sauiour 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 Sodome and Gomorrha in the day of iudgement, then for that City (and consequently for that family, and for those persons) that shall not receiue such, nor heare 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 vpon the king of Aram, &c. 2. Chro. 16. 10. but that also he did send two beares out of the forrest that tare in pieces 42. of those wanton children that had reuiled & mocked the Prophet E­lisha, and said vnto him, Come vp thou bald-head, Com vp thou bald­head. 2. King. 2. 23. 24. and that yet the least minister of the gos­pell is greater then Iohn Baptist, who notwithstanding was greater then any Prophet: Mat. 11. 11.

Being moued to murder, or to any other cruelty, they can hold out the sixt commandement, & Luk. 6. 36. the commen­dation of mercy aboue sacrifice: Hose 6. 6. and that Iames saith, there shall be iudgement (or condemnation) mercilesse, to him that sheweth no mercy: Iam. 2. 13. & the iudgement of God vpon Cain for the murder of Abel: Gen. 4. and vpon the Egyptiās for their cruelty towards the Israelites, and vpon all Israel by a great fa­mine towards the latter end of the raign of Dauid, for the cru­elty of Saul against the Gibeonites: 2. Sam. 21. 1. &c. and after that, vpon Iuda long after the death of Manasses, as for other sinnes of Manasses, so also for the innocent blood that he had shed: 2. Kings 24. 4.

Against temptations to adultery, fornication, and other vn­cleannesse, they can defend themselues by the 7. commande­ment, [Page 204] by many precepts of Salomon against such sins: Pro. 5. 3. to the 15. Pro 6. 25 &c. 7. 22. & 22. 14. & 23. 26 &c. & 29. 3. and of Agur Pro. 30. 18. & 20. and by many rebukes thereof in the Prophets: Iere. 5. 8. Hose 4 10. Amos 2. 7. Mica. 3. 5. and in the new testament: Eph. 5. 3. Colos. 3. 5. Heb. 13. 4. So likewise by the example of a chast mind in Ioseph: Gen. 39. 9. and in Iob, Chap. 31. 1. & 9. and lastly by the iudgements of God, not only vpon the Gibeonites for their horrible abusing the Leuites wife, but also first vpon the Israelites for being so forward to punish Note. the Gibeonites, and yet not thinking vpon the Leuit, both for hauing a concubine, and also for hauing an harlot to his concubine, and seeking her vp againe, as though she had been an honest and graue matrone, when she had most whorishly and wickedly run away from him: Iudg. 20. and by exclusion of such out of the kingdom of heauen: 1. Cor. 6. 9. Ephe. 5. 5. Reuel, 21. 8. and 22. 15.

The worldly allurements to theft, & couetousnesse, and to o­ther vniust & hard dealing with men concerning their goods, and prouocations to withhold their owne when necessity re­quireth the bestowing of them vpon other, they can resist and ouercome by the eight commandement, and by many other precepts to the same purpose: and by Zech. 5. 2. 3. as also by the great oath of the Lord by his owne excellency, against them that swallowed vp the poore, and that thought so long for the end of e­uery new month day and of the Sabbath, for setting forth wheat, and making the Epha small: Amos 8 4 &c. and by the iudgements of God vpon Achan, Nabal, Gehezi, Ahab, Iudas Is [...]ariot, & other.

If any motions be to beare false witnesse, to ly, &c. they haue at hand the ninth commandement, with Exod. 23. 1. Leuit. 19. 11. Psal. 5. [...]. and 15 2. & 52. 6. Pro. 6. 19. & 12. 18. and 22. and 19. 5. & 21. 18. and [...]4. 28. and 25. 18. and that our Sauiour saith, The diuell is a lyar, and the father thereof: Ioh. 8. 44. and the iudgements of God vpon Gehazi, as well for his lying, as for his greedy couetousnesse: and that lyars are reckoned vp a­mong the fearefull, and the vnbeleeuing &c. which shall haue their part in the lake which burneth with fire and brimstone: Reuel. 21. 8. and that whosoeuer loueth, or maketh lies shall be without with dogs, &c. Reuel. 22. 15.

Against all concupiscence and first motions against our neighbor, they haue the tenth commandement, and that such concupiscence is the fountaine of actuall sinnes which bring death: Iames 1. 14. 15. and the complaint of the Apostle against the same, with earnest desire to be released & disburdened thereof: Rom. 7. 24. That that hath been said of the priuiledge of the children of God by the sword of the Spirit the word of God, for their defence against the former tentations, may be said tou­ching other tentations also vnto other sinnes.

The like may be said concerning errors and heresies. Let vs take a short view of some of the popish heresies, whereunto so many Iesuits, and other Romish croaking frogs, in euery citie, towne, village, and (almost) family, doe now so busily perswade all states and degrees of men, women, & children, and whereof great multitudes of euery state, sex, & age, are as apprehensiue (because they haue not beleeued the truth of the Gospell thus long preached vnto them, but haue had pleasure in vnrighte­ousnesse: 2. Thes. 2. 12) as the Iewes were mad vpon sacrificing to the host of heauen: Ierem. 7. 18. and as any children are to see plaies, goodly shewes, and other such vanities.

Do such frogs therefore and Romish serpents perswade that none can know the scriptures to be of God, but by the au­thority of the Church? Against this the children of God may defend themselues by these arguments out of the word. First, that the Church hath no authority aboue the scriptures, and that the scriptures take no authority from the Church: First, because the Church being a company of men, therefore as Christ himselfe receiueth not the record of man (though as good as Iohn Baptist) Iohn 5. 34. so neither doth the Scripture. Se­condly, because the word being without error, and teaching that all men are subiect to error, it cannot therefore receiue authority from them, much lesse be subiect vnto them. Third­ly, because the Scripture is the testimonie of God, and the testimony of God is greater then the testimonie of man: 1. Iohn 5. 9. Fourth­ly, because the Church hauing all her authority from the word (for how shall the Church proue that she hath any authority but by the word?) the word cannot haue any from the Church. Fiftlie, because the Church is none of the witnesses [Page 206] reckoned: 1. Ioh. 5. 7. 8. Sixtly, because they that will not be­leeue the scriptures, will neither beleeue one raised from the dead: Luk 16. 31. nor Christ himselfe if hee were here to speake personallie vnto them: Iohn 5. 47. How then will they beleeue the Church, that will not belieue the scrip­tures?

Secondly, the children of God haue this to plead against the former heresie: viz. that many other things doe witnesse the scriptures to be of God: though the Church should not only be silent in that behalfe, but also vtterly deny the same. Name­ly first of all the spirit of God (whereby they are sealed, and crie Abba father) which searcheth all things, euen the deepe things of God; so that as no man knoweth the things of a man, but the spirit of a man which is in him; so no man knoweth the things of God, but the spirit of God: 1. Cor. 2. 10. 11. If no man know the things of God, but the spirit of God, how can any man know the scriptures themselues but by the spirit of God? For where are the things of God but in the Scripture? How also can any man not know the Scriptures to be of God, that hath the spirit of God?

Secondly, the children of God know the scriptures to be of God by the pure and holy matter of the scriptures agreeable to the nature of God himselfe.

Thirdly, by the disagreement of the scriptures to the nature of man, condemning whatsoeuer commeth from the same, the children of God vnderstand the scriptures not to be of man, and therefore consequently of God.

Fourthly, by the excellent harmony of all the scripture, and by the perpetuall euen threed of truth spunne thorowout them, without any knot of vntruth, from the beginning to the ending.

Fiftly, they know the same by the diuine stile and phrase of the scripture, sauoring altogether of God himselfe.

Sixtly, by the iust accomplishment of all things foretold in the scripture, and that in the manner and time therein also mentioned.

Seuenthly by the mighty effects of the word at the preaching thereof in the hearts both of the elect and also of some repro­bates, [Page 207] it is the more euident to come from the mighty God. In Iosiah, 2. Kings 22. 11. in the people that heard our Sauiour, Mat. 7. 28. euen in the messengers of the Priests and Pharisies sent to apprehend him: Ioh. 7. 46. in the great multitude that heard Peter preach: Acts 2. 37. in Felix hearing Paul, Acts 24. 25. and in the daily hearers of the word sincerely preached, ei­ther as a sauor of life vnto life: or as the sauour of death vnto death: 2. Cor. 2. 16.

Eightly by the perpetuity of the scriptures (before spoken of) in despight of all the enemies thereof.

Ninthly by the old and new iudgements of God vpon all the contemners thereof: and by the old and new mercies of God vpon the professors of it.

If such Romish frogs and serpents before mentioned, vrge the Apocrypha books to be canonicall and diuine scripture, the children of God may draw out the sword of the word a­gainst that error: Luke 1 70. and 16. 39: and 24. 27. where it is euident that all the old Testament is written by Prophets, and that therefore the Apocrypha books being no part of the new testament, are not also any part of the old, as not hauing been written by any Prophets.

Secondly they may obiect against the former error, that the whole old testament was giuen to the Iewes: Psal. 147. 19. Rom. 3. 1. 2. and that therefore the Apocrypha books are no part thereof, as the which were neuer giuen to the Iewes, be­cause they were neuer written in the Iewes language.

Thirdly they may wound the former error by the attribute, truth, often giuen to the word of God: Psal: 19. 10. and 119. 142. Iohn 17. 17. 2. Tim. 2. 15. Ephes. 1. 13. Coloss 1. 5. Iames 1. 18. sith that in euery Apocrypha booke, there is some repug­nance to the Scripture, and some of them doe disagree with themselues.

If any do demand why the new testament was not written in the Iewes language, as well as the old testament, the chil­dren of God may easily answer, the reason to haue been dou­ble: First because the time of the Iewes casting off, and cutting off from beeing a people for a time, being at hand, when the new testament beganne to be written, there was no [Page 206] [...] [Page 207] [...] [Page 208] cause why it should be written in their tongue. Secondly, the time being also come of translating the kingdome of God from them to other nations, yea to all nations, there was the greater reason, why the Scriptures of the new Testament shold be written in that tongue that was most common; especially that was the tongue of that nation, where the Lord purposed first to plant his Church, after the reiection of the Iewes. The Greeks being that people, it was therefore most fit, that is should be written in that tongue.

If any doe further reply, that I take that for granted, which may well be doubted of, viz. that the apocrypha books are no part of the newe testament: I do answer, that this cannot bee so much as doubted, but to affirme it must be held a great ab­surditie: for as much as there is no mention at all in any of them of Christ manifested in the flesh, either conceiued, or borne, or put to death, &c.

Against the defect and insufficiency of the Scriptures pre­tended by the Papists for the iustifying and stablishing of their traditions, both all before spoken of the perfection of the word may be opposed: & also our Sauiours owne sentence against humane traditions, though not altogether repugnant to the Scriptures, but rather hauing some affinitie with them: Mat. 15. and Mark. 7. To the imagined difficulty of the scrip­tures, the children of God may oppose:

First, that the word is the word of him that is light it selfe▪ 1. Iohn 1. 5.

Secondly, that the law is sayd to giue wisedome to the simple, & light to the eyes: Psal. 119. 7. and that the word is a lanthorne to our feet, and a light vnto our paths: Psal. 119. 105. and Prou. 6. 23.

Thirdly, that wisedome saith that all her words are plaine to them that will vnderstand, and straight to them that would finde knowledge: Pro. 8. 9. and, that knowledge is easie to him that will vnderstand. Pro. 14. 6. and:

Fourthly, that if the Scripture be sufficient, or profitable to teach, to conuince, to correct and to instruct in righteonsnesse: 2. Tim. 3. 16. then they be not obscure, for no obscure writings are profi­table for such ends.

The same place also last before mentioned, prooueth that [Page 209] the Scriptures ought to be interpreted by themselues, and are sufficient for interpretation of themselues, by the help of the Spirit whereby they were giuen. For if they be able to make men wise to saluation: and if they be able to make the man of God absolute to euery good worke: then are they sufficient for inter­pretation of themselues, and for bringing of men to the vn­derstanding of them. For how shall men be wise that vnder­stand not what the will of the Lord is? (as before we heard) Eph. 5. 17. And how shall the man of God bee absolute to euerie good worke, if he be not able to interpret the Scripture? Is not interpretation of the Scripture one good worke of the man of God? Yea, is it not the most principall? what other worke can be performed without it?

The doctrine of particular election of some vnto saluation being denied by the Papists, the children of God may defend it by the word of God.

First by the particular election of Iaakob, and of the Lady to whom Iohn did write his second Epistle.

Secondly by the words of Christ, I know whom I haue chosen: Iohn 13. 18.

Thirdly, by the like phrase of the Apostle: The Lord know­eth who are his: 2. Tim. 2. 19.

Fourthly, by the phrase of writing names in heauen: Luk. 10. 20 Election by the free grace of God, without any respect of our works, may be defended by the word of God, as before, vpon other occasion, it hath beene shewed.

That the election of God cannot be nullified, or frustrated, as the Papists doe teach, the children of God may iustifie a­gainst them by the word of God: Iohn 6. 37. Rom. 8. 30. Mat. 24. 24. and by many other things alledged in this treatise.

That there is but one Mediator, against the plurality of me­diators blasphemously taught by the Papists, is to bee defen­ded by the word of God: 1. Tim. 2. 6. Rom. 8, [...]4. 1 Iohn 2. 1.

Against iustification by works wholly or in part mainteined by the papists, the children of God haue the word of God: Rom 3 28 Gala. 3. 2. &c Philip. [...]. 9. Secondly, that as Christ was condemned without any euill of his own, only by impu [...]ation of our sinne vnto him; so we are iustified without any righ­teousnes [Page 210] of our own, only by imputatiō of his righteousnesse actiue and passiue vnto vs. Thirdly, that all our works being condemned in scripture as vnperfect, are therefore excluded from iustification of vs before God, who being himselfe most perfect can accept of nothing, but that which is likewise fully perfect & absolute like vnto himselfe. Fourthly that all men owe more to God (as hath been before shewed) then they are able to pay: yea, euen he that oweth least: Luke 7. 41. 42. and that therefore no man is able by anie workes whatsoeuer, to purchase any new benefits at the hands of God. Fiftly, that Christ hauing satisfied for all our sinnes (as hath been before prooued) there are none left to vs to make satisfaction for.

Touching the Sacraments, whereas the papists proclaime matrimony to be one, we defend our deniall thereof. First, because God hath instituted no Sacramental signe for matri­monie. Secondly, all Sacraments are proper to the church: but mariage is as well for them that are without the church, as for them that are within it. Thirdly, that whereas Sacra­ments are to be cōmon to all sorts of members of the church, the Papists themselues deny matrimony to belong to their most holy order of Priesthood. Fourthly, that Sacraments are instituted for confirmatiō of our faith in Christ: but that matri­mony was instituted whiles Adam was perfect, not belieuing in Christ before his fall, neither standing in need of Christ.

The like we plead against their other supposed Sacraments besides baptisme and the supper of the Lord.

Touching baptism, wheras we deny against them baptism to take away originall sinne, we defend our selues in this behalfe by the word of God, viz. by the example of Dauid in his age acknowledging his originall sinne: Psal. 51. 5. and of Paul complaining of his like sinne: Rom. 7. 7. &c. and by the testi­mony also of Iames: Chap. 1. 13. &c.

Whereas we further deny against them, baptism to be abso­lutely necessary to saluation, we defend our selues in this be­halfe by the word. First, because circumcisiō being the same in significatiō & vse that baptism is, was intermitted for 40. yeers in the wildernes. 2. Because the children of the faithful as soon as they are born, and before baptism, are within the Couenant. 1. Cor. 7. 14.

Touching the supper of the Lord, whereas they take away the cup from the people, we oppose: First the institution in both kinds. Secondly the words of the Apostle according to the institution, mentioning the cup as well as the bread: 1. Cor. 11. 25. &c. Thirdly the continuall practise of the Apostles.

Their transubstantiation & feined changing of the essence of the elements in the said supper we confute. First, by the deliue­ring of them by Christ himself to his disciples, he going after­ward into the garden, and suffering vpon the crosse: which he could not haue done, if he had giuen himselfe to his disciples before: & if they had eatē him before, especially he being then not glorified. Secōdly, by the end of the supper, viz. the remem­brance of Christ. Christ being presēt, what need of remēbrance? Remembrance is of things absent. Thirdly, the continuance of Christ in heauen til the end of the world: Acts 3. 21. Fourthly, the nature of a Sacrament, requiring an external signe indeed (& not only the accidents of a sign) as well as the thing signifi­ed. Fiftly, that the fathers of the old testament did eat the same spirituall meat, & drink the same spirituall drink that we do: 1. Cor. 10. 3. who could not carnally eat Christs flesh, and drinke his blood: he then not being made man. Sixtly, the fruit of eating Christs flesh, & drinking his blood: viz. eternall life: Ioh. 6. 51. which cannot be said of al that receiue that supper. Lastly, that as there is no alteration of the signe in baptisme, so there is no cause of change in the signes of the supper of the Lord.

The Popish Masse to be a propitiatory sacrifice for the quick and the dead, we lay on the ground (as Dauid did great Goli­ah) by the sword of the spirit the word of God. Tit. 2. 14. Heb. 9. 12. and 25. 1. Pet. 3. 18.

All praier to saints we ouerthrow by the same sword. First, be­cause in the day of our trouble (when if euer we haue need of o­ther friends to solicite our cause to God, then especially we haue need of them, such trouble testifying God to be displeased with vs) because (I say) in the day of such trouble, we are cōmā ­ded to cal vpon God: Psa. 50. 15. and vpon no other. Secondly because from the beginning of the scriptures to the end, there is neither precept, nor example, nor any sentence to warrant inuocation of saints. Thirdly, because this is derogatory and [Page 212] disgracefull to the onely mediation of Christ before spoken of: yea, it is blasphemous against the same. Fourthly, because although it should be granted that the Saints departed doe know our necessities, yet they know not our hearts, whether when we pray for our selues, we pray in faith and trueth, or no.

All praier for the dead we wound mortally by the same wea­pon, because the word teacheth vs that they that die, and are translated out of this world, they die either in the Lord, and so are blessed, and rest from their labor, and haue their reward with God in heauen: Reu. 14. 13. or els they die out of the Lord, and so they goe to that rich man of whom the Gospell maketh mention, euen to the diuell and his angels, where they are tor­mented for euer, and from whence there is no more passage to heauen, then from heauen thither: Luk. 16. 26. And this two­fold distinction of men dying either in Christ or out of Christ, either in the state of saluation to goe presently to God in heauen, or in the state of damnation to be thrown immedi­atly into hell, without any third sort either of men here, or of state and place after this life, we gather from our Sauiour him­selfe saving, Either make the tree good and his fruit good, or the tree euill and his fruit euill: Mat. 12. 33. So he maketh only two sorts of men here, all to be good or euill: therefore he exclu­deth any middle sort: and so consequently denieth also all middle state or place after this life distinct from heauen and hell. Secondly, we wound the former heresie of praying for the dead, by the forme of praier prescribed by our Sauiour, wherein he teacheth vs to pray only for them that may doe the will of God vpon earth, that haue need of daily bread for this life, and that are in danger of tentation and other euill: al which things do belong only to the liuing in this world.

Worshipping of images, or of God in images, we doe like­wise wound vnto death by the same word: viz. by the second commandement, and by infinit other Scriptures in the old testament, and by some also in the [...]ew [...] Acts 17 2 [...] &c. 1. Cor. 6. 9. and 10. 7. 14 1. Pet 4. 3. 1 Iohn 5 21 Reu 21. 8. and 22. 15. Secondly because we are forbidden the worship of the holy & glorious Angels: Reuel. 19. 10. and 22. 8. Much more therefore [Page 213] are we forbidden, the worship of dead and helplesse images. Thirdly, because there should be some resemblance betwixt that that putteth vs in mind of another thing, and the thing it selfe whereof it putteth vs 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 righteousnesse with vnrighteous­nesse: and what communion hath light with darknes? &c. 2. Cor. 6. 14. &c. Images haue mouthes and speake not: eies and see not: eares and heare not: hands and handle not, feet and walke not (as before we heard) Deut. 4. 28. Psal. 15. 5. &c. But God hath no eies, and yet seeth all things; no eares, and yet heareth all things; no mouth, and yet speaketh vnto vs by his word; no hands, and yet doth, and ruleth all things: he hath no feet, and yet is euery where. Last of all, for images to put vs in mind of God is derogatory to the Sacraments; especially to the sup­per of the Lord, which Christ himselfe instituted chiefly in re­membrance of him. That which I haue said of some of the chiefe heresies of Popery, I might shew of the rest: so likewise of other heresies. To deale in like manner with all, would be too large for this place.

By these things but thus briefly written other may be vn­derstood. And thus we see what an excellent priuiledge the children of God haue by the word of God, being such an ar­mor of proofe as we haue heard it to be for defence of them­selues against all sinnes, both of practise, and also of iudge­ment. Yea, this priuiledge is the greater, because all the wic­ked and meer naturall men being without this word, are ther­fore in a wofull state, altogether vnarmed, naked, lying open to the enemy of their soules, yea, being indeed in his posession, as before we haue often heard. For although the Apostle doe describe other parts of the christian armor, yet none can haue any of those other parts, except he haue the word: The word is the most principall of all the rest: as being the meanes (as before hath been shewed) of all the rest. Thus much for the [Page 214] second consideration of the word in this place: viz. as it is a speciall part of our spirituall armor to defend our selues a­gainst the enemies of our saluation.

CHAP. XX.

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 haue reserued for this last place, because it ariseth from the two former. For if the word of God be so perfect (as before wee heard) then it must needs be a word of comfort. If also it be such a speciall part of our christian armor for our defence (as before also we haue seen it to be) then it cannot but minister likewise great comfort vnto vs. For where a man hath many and mighty enemies, there cannot but be great feare: where there is great feare, there cannot but be great heauinesse also. Yea, what (almost) is feare but the heauinesse of heart, from the expectation of some euill? So far therefore as the word doth arme vs against our enemies, whom we haue most cause to feare, so far it cannot but be a great comfort vnto vs.

This that I speake of the comfort of the children of God by the word of God, Dauid testifieth, Psal. 19. both saying that the statutes of the Lord are right and reioice the heart: verse 8. and also adding, that they are sweeter then the hony and the ho­ny combe: vers. 10. But we are there to obserue, these commen­dations to bee placed after some other attributes and effects, for which in the same Psalme he had before commended the word, viz. after the perfection of it, and the conuersion of the soule thereby: after the faithfulnesse or surenesse of it, and the giuing wisedome vnto the simple, &c. Thereby the Prophet giueth vs to vnderstand, that the word of God doth reioice and comfort the heart only of those, whom first it hath inwardly conuer­ted [Page 215] or restored, & whom first it hath made wise vnto saluation, &c. Therfore also he saith againe, 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 sinnes and trespasses, thy word hath awakened me, and restored me to life, and so giuen me much comfort: and againe, This is my comfort, that I keep thy commandement, verse 56. and againe, Except thy lawes had been my delight (or my comfort) I had long sithence perished in mine afflictions: verse 92,

Paul also doth not obscurely signifie the word of God to be the word of comfort, when he saith, that whatsoeuer things are written afore time, are written for our learning, that we through pa­tience and comfort of the scriptures might haue 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 haue strong consolation, &c. Heb. 6. 18. But what shall I need to stand long vpon this point? For (as afterward in the vses of this dignity of Gods children we shall heare) this whole treatise is as well for comfort as for instruction.

And how shall we know that God hath so loued vs, as to make vs his children, but by the word? How are we made the children of God, but by the word? How doe we vnderstand any thing else, either before or after in this treatise con­cerning the dignitie of Gods children, but by the word?

Yea, and that all true comfort is to be had by the word, our Sauiour seemeth to insinuate, because his disciples being in great feare partly by a great tempest vpon the sea, partly and more specially because seeing him come towards them wal­king vpon the sea, they imagined him to be a spirit, though our sauiour by his bodily eies seeing their trouble by the tempest, and by his diuine nature vnderstanding their imagi­nation of him, could secretly by his said diuine nature and power haue taken all feare from them, and comforted them, yet he did rather comfort them by his word and speech, Note. saying vnto them, Be of good comfort, it is I, bee not afraid: Matth. 14. 27. Wherefore did hee thus rather then [Page 216] otherwise, comfort them? Euen the better to sanctifie and commend the word for the word of comfort for euer, to his disciples, and to all other in any feare or heauinesse, that so all might alwaies seek comfort, at no other fountaine then at the word of God. By the same meanes from time to time, hath the Lord comforted his children, Abraham, Isack, Iacob, Dauid, Hezekiah, Paul and other in their afflictions, euen by his word, and by speaking vnto them. When Iohn also wept much be­cause no man was found worthy to open, to read, and to looke on the booke, which before he had seen in the right hand of him that sate vpon the throne, &c. how was he comforted? Not inwardly only by Gods spirit, but outwardly also by one of the elders spea­king vnto him, and saying Weep not, behold that Lyon, which is of the tribe of Iuda, that roote of Dauid, hath obtained to open the booke, and to open the seuen seales thereof: Reuel. 5. 5. Here is a double argument to proue the word of God to be the word of comfort. First, because Iohn in his heauinesse is comforted by the speech of one of the elders vnto him. Secondly, in re­spect of the matter of the said speech. viz. that there was one found to open the booke and the seuen seales thereof. For thereby the holy ghost signifieth that without opening of the book before shewed to Iohn, there was nothing to haue com­forted him.

Whatsoeuer benefits therfore, whatsoeuer friends, whatso­euer outward delights, whatsoeuer learning or other thing men haue, yet nothing will soundly comfort them that are heauy hearted, or exercised with feares, but the word. The wo­man in the Gospell healed of her bloudy issue (for healing whereof she had spent all that she had vpon the physitians, and was nothing the better) doth sufficiently iustifie this. For when our Sauiour hauing so healed her for nothing, euen so perfectly healed her that she sensibly felt her selfe to be hea­led; when (I say) our Sauiour hauing thus healed her, did but aske who had touched him, because he had felt vertue to goe from him, she had no more comfort then before, but (for all the be­nefit Note. of health so miraculously wrought in her) she was posses­sed with great feare and trembling till she came to our Sauiour, and till he spake vnto her saying Daughter be of good comfort, [Page 217] thy faith hath saued 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 feare then before, but the word that our sauiour spake, was it that tooke away the feare, and which did comfort her.

I might here also speake of Belshazar in what case he was: Dan. 5. hauing no comfort in the word: but of him, and other like more afterward. In the meane time, let vs vnderstand, 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 soule.

Is any of Gods children poore? he can comfort himselfe with the word, saying Feare the Lord yee his Saints: for no good thing wanteth to them that feare him &c. Psal. 34. 9. So with those manifold comforts, Mat. 6. 25. &c. Luk. 12. 32. &c. So also with the examples of Iacob, Gen. 32. 10. of Elija, of the widow of Zarepta, and of the other widdow of one of the sonnes of the Prophets before mentioned: and with Gods mighty proui­dence towards the Israelites in the wildernesse, in feeding them with Manna, and quailes: and in giuing them water out of the rocke.

Is any child of God in disgrace, or in base condition? he can comfort himselfe with 1. Pet. 5. 5. and 6. and with the exam­ples of Ioseph, Dauid, Ester and Mordecai: whom the Lord rai­sed vp 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 himselfe with the examples of Ioseph, Ieremiah, Peter and Paul, who were not on­ly in prison, but whom also the Lord most mightily deliuered out of prison.

Hath any many and great aduersaries? He can consider, that If God be with him, he need not feare who is against him: Rom. 8. 29. and that The Lord is alwaies at hand: Philip. 4. 6. And how the Lord deliuered Iacob from Esau, and from the Seche­mites: and Dauid from many mighty enemies.

Is any sicke and sicke vnto death? He can call to mind how Hezekiah being so, and told also by the word of God that he should die, was vpon his praier, miraculously restored to health, and had his life drawn out for fifteen yeeres more: [Page 218] 2. Chron. 32. 24. &c. He can also remember, that Dauids soule was deliuered from the graue: Psal. 103. 4. and that Epaphroditus being sicke and neere vnto death, God had mercy on him: Phil. 2. 27.

Hath any man lost all his goods in one day, yea children also, &c. He can comfort himselfe with Psal. 24. 1. and with the example of Iob: who hauing lost goods and children, did not only say, The Lord hath giuen and the Lord hath taken: Blessed be the name of the Lord: Iob. 1. 21. but who also had all, and more then all restored vnto him at the last: Iob. 42. 10.

Is any man heauy loaden with his sinnes? doth he feare the wrath of God and euerlasting condemnation, and doth he not find or feele any comfort? yea doth he feele the terrors of death? Oh how may he comfort himselfe with the doctrine of Gods mercy: Psal. 103. 9. &c. before handled: with the end of Christs comming to heale them that are sicke, not the whole; to call sinners, not the righteous to repentance: Mat. 9. 12. 13. to seeke and to saue that which was lost: Luk. 19. 10. that euery one that be­leeueth in him, might not perish, but haue euerlasting life? Iohn 3. 6. with the words also of the Prophet, Ho, euery one that thirsteth, &c. Isai. 5. 5. 1. with the words of our Sauiour, Come vnto me all ye that are weary and laden, and I will refresh you: Mat. 11. 28. And lastly with the examples of such as haue found comfort in such an heauy condition, and against great and many sins: viz. of Dauid, of Salomon, of Manasses, of Peter, of Mary Mag­dalen, of Zacheus, of Paul, and of diuers other?

Seing then the word of God hath such excellent and such sweet comforts for euery malady, for euery affliction, for eue­ry heauinesse; who can sufficiently expresse the dignity and prerogatiue of the children of God thereby? For they only can receiue comfort by it. The childrens bread doth not belong to whelpes: Mat. 15. 26. Neither do the holy things of God belong to dogs: neither doe such pearles 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 prerogatiue of the chil­dren of God by the word is the greater. For as touching the writing thereof, howsoeuer the Papists would perswade that [Page 219] it was written onely by the voluntary accord of man, not by any expresse commandement of God [...] and that therefore it were as well now if wee had no word written at all, but that all were deliuered vnto vs only by tradition: yet it is certain, both that God himselfe 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 vse of the children of God.

That the word was written by Gods expresse commande­ment, many places doe testifie: Ier. 30. 2. and 36. 2. Reuel. 2. 1. &c.

The speciall purposes of so writing the word of God, are two: First, that the Church might the lesse erre touching the word: for if all should haue beene by tradition, men might haue deuised what they would, and pretended a tradi­tion, & who almost could haue controlled them? That there­fore the Church might haue a certain rule both of faith, & al­so of manners, against which no exception might be taken, it pleased God to command his word to bee written, for the better examining of all other writings and preachings thereby. Secondly, it was so written, that all men might the better haue the benefit thereof: as well priuately to read, as publikly to heare the same preached. The ra­ther, because sometimes by persecution; sometimes by sicknesse; sometimes by extremitie of weather; sometimes by imprisonment; sometimes by some other meanes they be kept from the publike ministrie thereof. Touching the preaching of it, the Lord tooke order also in that behalfe, 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 diuiding thereof, as euerie one needeth the same, in respect of age, of sexe, of calling, of state and condition a­ny manner of way: 2. Tim. 2. 15. What a singular benefit is this, that all men, poore as well as rich, base as well as ho­nourable, may haue the word, and ought to haue the word, as their seuerall necessitie requireth? And truely though a man know neuer so much, yea though a man be neuer so rich in faith and godlines, yet the preaching of the word is necessary: [Page 220] partly to increase his knowledge which is alwaies imperfect: 1. Cor. 13. 9. and partly to helpe 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 heare may not at any time runne out: Heb. 2. 1. and partly to quicken him, both to obedience according to his know­ledge: and also to make vse of the word for his comfort, for his humbling, for his strengthning that he may not fall: for his raising if hee shall fall, and many other waies. For alasse, what is the best and most godly man that is, but drousie and dull: needing both to be awakened daily, and also (with the spurre (as it were) of the word) to bee quickned: yea, what is the greatest measure of faith, of loue, of zeale, of meek­nesse, of patience, and of any piety in any man here vpon the earth, but as a little fire (a coale or two) kindled vnder and in a great deale of greenewood, which will easi­ly bee quenched and goe out, without continuall puffing and blowing, for nourishing, maintaining, and encreasing thereof?

Neither is the word of God in this manner onely a great benefit for the children of GOD in respect of the writing and preaching thereof, that so they may both heare it and read it, but also because they may at all times both con­ferre thereof with other; and also priuately meditate there­of by themselues: yea this conference and meditation must goe with hearing and reading. Otherwise all hea­ring and reading will bee to little purpose; yea whatsoeuer wee learne by hearing and reading, it will quickly vanish and come to nothing. As the two disciples that were going to Emmaus, did talke and conferre together of those things that had fallen out at Ierusalem concerning Christ: Luk 24. 14. and as the men of Berea, did not content them­selues 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 heare. The like is to be said of medi­tation. Therefore, as Ioshua is commanded to meditate in [Page 221] the law of God day and night: Iosh. 1. 8. and as it is commended to be the continuall 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 Dauid himselfe, who proueth his exceeding loue vnto the word of God (euen such as wherof he was in a manner sick, and the which he could not wel expresse) by this argument saying: Oh how loue I thy law! it is my meditation continually: Psal. 119. 97. This is such a worke, as wherin the children of God may euen in the night as they ly in their bed, when they haue no light whereby they may read; in the way as they walke or ride; in their sicknesse, lame­nesse, and in imprisonment, when all other comforts doe faile them; yea, in their old age, and when their eie-sight is either dim and weake, not able to endure reading, or none at all: and when they shall be deafe not hearing any thing; or at the least, not able to endure the speech of any: finally, when all other things will be loathsome vnto them: Euen then (I say) may the children of God exercise themselues 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 hauing this priuiledge do either spend their time in eating, drinking, swil­ling, carding, dicing, dancing, chambering, wantonnesse, and in all vanity: or else they find all things more tedious vnto them then they can beare.

Aboue all things, great is the benefit of the word for the for­mer vses, because it may be and must be locked vp in the chest of our hearts: Iob. 22. 22. Pro. 2. 2. and 10. & 3. 3. 4. so that when we fall into the hands of theeues that rob vs of al other things, yet that cannot be taken away from vs: yea, though men take away our liues, yet the benefit of the word shall conti­nue with vs: For this is that good part that Mary did chuse, which our Sauiour saith, should not be taken away from her: Luk. 10. 42.

This especially is proper to the children of God. Many of the wicked heare the word, read the word, confer of the word, & no doubt also but do oft meditate of the word (though somtimes rather for euil then for good, as al Papists & heretiks do study the word, the more to maintaine their heresies contrary to the [Page 222] word) but only the children of God doe lay and lock it vp in their hearts to their euerlasting good.

To conclude therefore this point; If it were one of the grea­test preferments of the Iewes aboue the Gentiles before the comming of Christ, that the Lord gaue them his word, his sta­tutes, and his iudgements: 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 priuiledge of the children of God aboue the wicked, that they only haue the keeping of his word in the closets and cofers of their hearts to their euerlasting good? Thus much of the dignity of Gods children by the word of God.

It remaineth now to speake of the Sacraments, wherein I may and will be the shorter, because they are only seales 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 vnto the commandements of God. For as tou­ching baptisme, it is instituted, first of all, the better to assure vs of the forgiuenesse of our sinnes by the bloud of Christ, by that visible element of water which therein is to be vsed. This Peter teacheth when he exhorteth them that by his ser­mon were pricked in their hearts, to bee baptized in the name of Iesus Christ for the remission of sinnes: Acts 2. 38. because as the water washeth away the filth of the body, so the bloud of Christ clenseth vs from all our sinnes: Rom. 5. 9. Ephes. 1. 7. Coloss. 1. 20. 1 Iohn 1. 7. Reuel. 1. 5. Secondly, baptisme was institu­ted as a Sacrament also of repentance and regeneration, be­cause the bloud of Christ doth not onely wash vs from the guilt of our sinnes, but also from the spot and blemish of them, as we haue heard before. And therefore Peter saith, that we were elect (or select, viz. in our calling) vnto sanctifi­cation of the spirit, through the obedience and sprinkling of the bloud of Christ. 1. Pet. 1. 2. and againe, that We were redeemed from our vaine conuersation receiued by tradition of our fathers, by the pretious bloud of Christ, &c. verse 18. 19. Another Apostle also saith that the bloud of Christ shall purge our consciences from dead works to serue the liuing God: Heb. 9. 14. Therfore (to apply these [Page 223] things vnto baptisme) the baptisme of Iohn is called the bap­tisme of repentance: Acts 19, 4. and Iohn neuer baptized but hee preached repentance, Mat. 3. 8. Luk. 3. 8. Therefore also baptisme is said to teach vs to die vnto sinne, and to liue vnto righ­teousnesse: Rom. 3. 4. Gal. 3. 27. Col. 2. 12. In the same respect Paul saith, that Christ gaue himselfe for the Church, that he might sanctifie it, and clense it, by the washing of water through the word, Ephes. 5. 26. In which words the Apostle at least alludeth vn­to baptisme, and againe he seemeth to vnderstand baptisme by the washing of the new birth: Tit. 3. 5. The Apostle also to the Hebrews, seemeth to allude to baptisme, when hee saith, that wee are purged in our hearts from an euill conscience, and washed in our bodies with pure water: Hebr. 10. 22. Finally, tou­ching both the former ends of baptisme, baptisme is said to bee the baptisme of repentance, and forgiunesse of sinnes, Mark. 1. 4.

As baptisme so serueth for confirmation of faith and in­struction in godlinesse: so doth also the supper of the Lord. The bread that wee eate, and the wine that wee drinke in a religious manner according to Christs institution, doth teach vs, that as the bread and wine are incorporated into our bodies, and made one with them: so Christs his flesh and blood are spiritually incorporated into vs, and wee in­to Christ through faith, whereby it is said, (as wee 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 hee praieth God to blesse to that speciall and holy vse) is said to bee 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 him­selfe, putting vs better in remembrance of all that Christ hath done for vs, and better shewing his death till he come, 1. Cor. 11. 24. 25. 26. then bare preaching would doe (for so our eies doe see, our hands doe handle, our tongues doe taste, and our sto­maks by the vertue of the bread and wine do feele that which [Page 224] in the word preached our eares doe heare) it cannot but be a maruellous and most comfortable confirmation of our faith, both for euerlasting saluation in the world to come, and also for all things necessary for this life in this present world. For how can we doubt of saluation, which Christ Iesus hath so deerly purchased for vs? and the price whereof we see in so liuely manner represented vnto vs by the bread and the wine: by the breaking of the one, and the pouring out of the other? would he giue so much for vs, and then leaue vs 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 vs, that Christs flesh and bloud are meat indeed and drinke indeed, to preserue vs to that eternall life, which he by his death hath purchased for vs? Ioh. 6. 51. 52. 53. 54. 55. 56. Hath Christ paid so deerly for vs, and doth he feed vs so daintily, and with such costly di­et (better then Angels food) and will he lose vs, and suffer vs to perish, and to be taken out of his hands? yea, sith we, that eat his flesh, and drinke his bloud spiritually (not only in the word, but also in the Sacrament) doe dwell in Christ, and haue Christ dwelling in vs (as Christ himselfe in the place before alledged doth testifie) will he dispossesse himselfe of his habitation? or hauing all power in heauen, in earth, and euery where els in his hands, can he violently by any other power be thrust out of his house and home? yea, sith (as we haue heard) the supper of the Lord doth plainly teach vs that wee are flesh of his flesh, &c. can we perish, and he not also perish?

Touching things necessary for this life, whiles we liue in this world, the supper of the Lord by putting vs in such re­membrance of Christ himselfe, doth also most comfortably assure vs of them. For he that spared not his owne sonne but gaue him for vs all, how shall he not with him giue vs all other things al­so? Rom. 8. 32. And he that spared not his owne life, and his owne soule, but gaue them for vs, and daily doth giue them vnto vs by faith, how shall he not (being made the heire of all things: Heb. 1. 2. and hauing all things in his power and at his disposition) how shall hee not (I say) with himselfe giue vs all things also? yea, this phrase, how shall he not, noteth it to be impossible not to giue vs all things. All things (I say) not only for the life to come, but also [Page 225] for this. For the generall, all things, comprehendeth both the particular sorts of things. And if we may assure our selues the more of all things for the life to come, how can we doubt of a­ny thing for this life? Feare not little flocke (saith our Sauiour speaking in this very argument) for it is your fathers pleasure to giue you a kingdome: Luk. 12. 32. Is it our fathers pleasure for Ie­sus Christs sake to giue vs a kingdome, and shall he stick at gi­uing vs the trifles of this life? The supper of the Lord there­fore assuring vs, that the Father hath giuen vs Christ, and that by Christ, and with Christ, and for Christs sake he will giue vs a kingdome, doth likewise much more assure vs, that he will giue vs all other things, which in respect of Christ himselfe, and of that kingdome, 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 godlinesse: and for our prouocation to the loue of him that hath so loued vs. For did he so loue vs altogether voide of goodnesse, and therefore vnworthy to be loued, and shall not we much more loue him, that is free from all euill, the fountaine of all good­nesse, and most worthy of our loue? Verily though he had ne­uer so loued vs, yet he was and is worthy of our loue, because of his perfect, and infinit goodnesse. How much more then is he worthy of our loue that hath so loued vs, and that in such exceeding manner, that as Dauid speaketh of the loue of Iona­than, Thy loue to mee was wonderfull, passing the loue of women: 2. Sam. 1. 26. so euery child of God may much more say of the loue of Christ, Thy loue to me was wonderfull, passing the loue of wo­men: yea of any mother towards her child, or of any woman towards her husband: yea of any Virgin (or new married yong woman) towards the husband of her youth.

So likewise the supper of the Lord doth serue to prouoke vs to the loue one of another. First by representing so vnto vs the loue of Christ, as we haue heard. Secondly by teaching vs 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 aboue vs, so loued vs his ser­uants, and shall not we loue one another? Hath he so loued vs, [Page 226] that neuer deserued any loue at his hands, and who neuer can be any waies beneficiall vnto him? and shall not wee much more loue one another, that either are beholding one to a­nother, or that may bee beneficiall one towards another, if not any other way, yet at least by praying one for ano­ther? Shall wee also by sitting, by eating, and drinking to­gether, in one house, euen in the house of the Lord, and at one table, euen at the Table of the Lord, testifie ourselues to bee seruants to the same Lord, children of the same Father, and members of the same body: and shall we not prouoke one a­nother thereby, to the mutuall loue one of another?

I might applie to this purpose the exhortation of the A­postle in that behalfe: Ephes. 5. 1. 2. and 1. Ioh 4 11. and other the like: But in a case so plaine, such labour may well be spa­red.

Let vs only remember, that here by loue towards God and men, we must not only vnderstand the affection of loue, but all such duties and works of loue, as whereby we may the bet­ter declare our loue to God, to Christ Iesus, and one to ano­ther: and so shew our selues the more thankfull for his vn­speakable and incomprehensible loue towards vs: Heb. 6. 10. and 10. 24.

To conclude therefore this point, and this Chapter, by these things thus written of the two Sacraments, who seeth not the great prerogatiue of all the children of God? If a man be weake and sicke, not able to goe without a staffe, and yet ha­uing no staffe to goe with, doth not he a great pleasure vnto him, that shall giue him a staffe the better to stay him in his walking? Is it not especially both a great helpe, and also a great grace if a Prince shall giue a staffe to some poore man that is sicke and weake? yea, not onely one staffe, 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 sicke: they are weake: they cannot walke without staues: they are so poore that they haue not a staffe of their owne: neither can they buy one, neither can they make one. Christ Iesus therefore the Prince of Princes of his Princely grace and magnificence, hath giuen two, for each [Page 227] hand one, both of beaten gold: yea, much more precious then the finest gold: for such as the word is, such are the Sacra­ments.

These two golden staues (more pretious then gold) hath Christ Iesus giuen to the children of God: first the one, and then as they grow better able to guide two, another, to walke 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 pretious staues giuen vnto them by Iesus Christ the Lord of heauen and earth. Thus much of the word, and also of the Sacraments.

CHAP. XXI.

THe next benefit of the children of God by their communion with Christ Iesus, see­meth to be, that thereby they haue bold­nesse and liberty to come freely without a­ny interruption, let, or disturbance, to the throne of Gods grace, there without doubting, euen confidently, and in full assurance of speeding, to aske what they will.

This the Apostle expresly testifieth saying, In whom (that is in Christ) we haue boldnesse, and entrance with confidence (or full assurance) by faith in him. Eph. 3. 12. To this another Apostle exhorteth, Let vs draw neere with a true heart, in assurance of faith: Heb. 10. 22. This assurance our Sauiour himselfe also maketh vnto vs, saying: Aske and ye shall haue: seeke and yee shall finde: knocke and it shall bee opened vnto you: Matth. 7. 7. Yea hee addeth, that If wee that are euill can giue good things to our children, when they aske vs, much more shall our heauen­lie father giue good things to vs that aske them: verse 11. so he maketh God much more ready to giue any good thing [Page 228] to his children by grace, asking the same, then any earthly fa­ther is to giue his children by nature that which they doe aske. Why? Because God our heauenly Father is good, yea, in­finit in all goodnesse: but all earthly fathers are euill; euen full of euil: yea, it is to be obserued, that where Mathew saith, Much more shall your heauenly Father giue good things: for good things Note. Luke saith, the holy ghost: Luk. 11. 13. both to teach vs what we are specially to aske, viz. the holy ghost: and also to assure vs, that the better and greater things we do aske (the same being good in themselues and good for vs) the more we may make our reckoning of them, and the sooner we shall receiue them. The like assurance (euen of all such good things) we haue made vs also by our Sauiour in diuers other places, as in Mat. 21. 22. Ioh. 14. 13. 14. & 15. 17 In the which last place our Sauior plainly teacheth, that our assurance of speeding in all our law­full 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 our selues to abide in Christ, viz. by the abiding of his words in vs) aske what ye will, and it shall be done vnto you. Can we haue greater promises? Can we haue better assurance? Verily we can haue no greater promise then the promise of the grea­test; and that of whatsoeuer we shall aske: yet haue we better as­surance. For Christ hath not only promised whatsoeuer wee shall aske, but hee hath also purchased for vs whatsoeuer he hath promised, and that at the same price, whereby hee hath purchased the fauour of his Father for vs. Yea, himselfe (I meane Christ) hath praied for all things for vs: especially for all things belonging to the life to come: Ioh. 17. 9. &c. yea, he doth sit for euer at the right hand of God his father, and there maketh continuall and daily intercession (by vertue of his former righteousnesse) for the performance of all things be­fore promised: Rom. 8. 34. and whatsoeuer 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 alwaies: Ioh. 11. 42. So also Martha had confessed before in the same Chapter, I know that whatsoeuer thou askest of God, God will giue it thee: verse 22. Both which testimonies are to be vnderstood of those things that Christ asked for other: not of any thing for himselfe. This [Page 229] is an vnspeakable prerogatiue. If we had the like preferment, and the like liberty with the like assurance with some great and mighty monarke of the earth, were it not a great honor? How much more honorable then is this, to haue this bold­nesse and assurance with God himselfe? This is the more, be­cause we need not feare being troublesome in comming too often to God: For the oftner we come in faith and with reue­rence, the more welcome and acceptable we shall be vnto him. For he hath not only bid vs to come, but to come againe and againe: yea, to continue in praier: Coloss. 4. 2. 1. Thess. 5. 17.

Euery benefit also obtained, is a pledge, and an encourage­ment for the asking of another. If we be not weary of asking, God will neuer be weary of giuing.

Yea, by Christ Iesus, and by our adoption in him to be the children of God, we haue assurance, not only of the things we aske, but also of other things: euen exceeding abundantly aboue all we aske, or thinke: Ephes. 3. 20. according to Gods owne 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 speake he would heare: Isai. 65. 23. 24.

Salomon asked but wisedome: but God gaue him not only a wise and an vnderstanding heart, aboue all that euer had been be­fore him, or should be after him: but he also gaue him that which he had not asked, both riches and honor, so that among the Kings, there was none like vnto him all his daies: 1. Kings 3. 9. &c.

The poore man in the Gospell, asked only the throwing of the diuell out of his child: but Christ did not only throw him out, but forbid him to enter any more into him: Mark. 9. 25.

God gaue vs all that we haue at the first, before we asked a­ny thing: and so he giueth daily more then we aske. For (alas) how poore, naked, and miserable should we be, if God should giue vs no more then we doe aske? yea, the truth is, that the gift of an heart vnto vs, for the asking of any thing as wee should aske it, is more, then all (almost) that we doe aske. Yea, it is a good assurance vnto vs of any thing that we do aske. For an heart so to aske is the worke of the spirit: and the grones of such an heart are called the grones, or the sighs, and requests of the spirit: Rom. 8. 26. 27. Can God reiect the grones, the [Page 230] sighs, and requests of his owne Spirit?

Neither haue we boldnesse onely to aske, and assurance to speed when we aske by those things before spoken, but also by the mighty and glorious successe that the praiers of Gods children haue alwaies had with God.

For certainly a poore man that is the child of God, by his praier of faith may doe more with God, then the greatest mo­narch in all the world that is none of Gods regenerate chil­dren, can doe with all his wealth, or with all the power he can make.

So mighty were the praiers of Iacob, that it is said that hee wrestled with God, and would not leaue wrestling till God had bles­sed him: and that blessing of God was the change of his name Iaacob into Israel, with this gracious answer, Because thou hast had power with God, thou shalt also preuaile with men: Gen. 32. 24. &c. And that this was to be vnderstood of Iacob in respect of his praiers, it is the more manifest, because that history of his wrestling and hauing power with God, as also of the gracious an­swer of God to his request of a blessing, viz. that because hee had had such power with God, he should also preuaile with men; because (I say) all this history is set down immediatly vpon the earnest praier that in the same Chapter verse 9. he had made to God to be deliuered from his brother Esau. And indeed as he had praied to be deliuered from Esau, and as God vpon that praier had promised that hee should preuaile 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 Iaacob found him as calme, and as meeke as a lambe, as we see in Chap. 33.

So mighty were the praiers of Moses, and such power had he with God by his praiers, that so long as he held vp his hands (viz. in praying) Israel preuailed against the Amalekites; but when he let his hand downe (that is, when through weaknesse of body he could not continue the holding them vp in praier) then Amaleck preuailed: Ezod. 17. 11 So his praiers were of grea­ter force, then all the host of Israel besides.

So mighty were the praiers of the said Moses afterward, and such power had they with God, when he praied for the Israelites [Page 231] hauing greatly prouoked Gods wrath by making them a gol­den calfe, that the Lord both (as it were) intreated 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 sollicit God with his praiers for the Israelites) he would make of him a mighty people, Exod. 32. 10. &c. insinuating notwithstanding thereby, that if hee would for all that hold on in praying for them, and would not be hired by the former great promise to hold his peace, then hee could not proceed in his wrath against them as they had deserued, but must needs yeeld to Moses intreating mercy for them. What can bee more powerfull, then to ouercome, and (as it were) to withhold him that is of all power, from doing of that which otherwise he would haue done?

So mighty were the praiers of Ioshua, and so did he preuaile with God by them, that (after an imperious and commanding manner) they made the Sunne and the Moone (whose course is swifter then the weauers shettle, or then the flight of the swal­low, or of the arrow) to stand still in the firmament, till hee and the rest of the Israelites had auenged themselues of their enemies: Iosh. 10. 12. 13. So the very celestiall bodies are (as it were) at the command of the praiers of Gods children.

So mighty were the praiers of Elijah, that he praying earnestly that it might not raine, it rained not on the earth (at least in that country) for three yeeres and six moneths: and that praying a­gaine for raine, the heauens gaue raine, and the earth gaue foorth her increase: Iames 5. 17. 18. out of 1. King. 17. 1. and 18. 42. &c. So the children of God by their praiers can make the clouds to forbeare raine, or to giue raine, as shall make most to Gods glorie.

So mighty were the praiers of Elisha, and such power had hee with God by them, that they obtained of God a sonne for the Shunamite that was barren, and recouered life againe for him when he was dead: 2. King 4 16. and 35. and that also after that praying the Lord to smite the armie of the Aramites with blind­nesse, they were smitten with such blindnesse, that albeit they could see other things, yet they could not see (to discerne) their way, but (as men stone-blinde) were led by Elisha, till they were [Page 232] brought into the midst of Samaria, and were there in the hands of their enemies: 2. Kings 6. 18. &c.

So mighty were the praiers of Hezekiah, and such power had they with God, that whereas he was sicke vnto the death (that is, so sicke that he was vnrecouerable either by strength of his own nature, or by the art and skill of any Physitian) 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 hee should die and not liue, yet the Lord reuoked that his owne word, and contrary (in some sort) thereunto, as also aboue the strength of nature, and the art of man, did restore him to health and added fifteen yeers vnto his life: 2. Kings 20. 2. 3. &c.

So mighty were the praiers of Ester, Mordecai, and the rest of the Iewes, and such power had they with God by their prai­ers, that the Lord turned the wrath of Ahashuerosh from them against Haman and other their enemies: albeit Haman had before that so far preuailed with Ahashuerosh, that he had writ­ten his letters, and sealed them with his ring, and sent them by his Posts into all prouinces, for the destruction of the said Mordecai and all the rest of the Iewes, yong and old: Ester 3. 12. compa­red with 4. 16. and 17. and 7. 5. and 8. 1. &c. So the praiers of Gods children haue had power with God, for children for them that are barren: for life for them that are dead: for blindnesse vpon them that see: for health for them that are sicke, euen vnto death, and past all hope: and for the changing of the hearts of men, from extreame wrath to exceeding loue and fauour.

So mighty were the praiers of the Church for Peter by He­rod committed to prison, and such power had they with God, that the Angell of the Lord came, with great power and glory into the prison, and brake off Peters chaines, opened the prison dores, brought him out and made the yron gate open of it owne accord, &c. Acts 12. 7. So the praiers of Gods children are stronger then any yron. So mighty were the praiers 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 dores opened, and euery mans bonds were loosed, &c. Act. 16. 25. 26. [Page 233] So though the earth be set vpon her foundation that it shall neuer moue (viz. wholly out of her place) Psal. 10 4. 5. yet we see it to haue been shaken by the praiers of Gods children.

Neither are the praiers of Gods children so effectuall for other only of their own sort, but also sometime for the wicked & reprobate. How did the Lord heare Abraham for Abimelech king of Gerar? Gen. 20. 7. Moses praying often for Pharao? and the Prophet praying for the restoring of the withered hand of Ieroboam? 1. Kings 13. 6. Do not all these mighty effects of praier (besides many other the like both old and new) plainly testifie in what grace and fauour the children of God are with God? Verily they doe: for all the praiers before mentioned (whereof we haue heard those mighty effects) were not the praiers of any wicked men, but only of the children of God. For indeed none can pray, so by praier to haue power with God, but only Gods children. For how shall they call on him in whom they haue not beleeued: Rom. 10. 14. This question, how shall they, &c. noteth it an impossible thing for them that haue not faith to call vpon God. But such are all the wicked, (as before we haue heard) therefore none of the wicked can call vpon God. Therefore all the commandements of God for praier, are only to the children of God, and to such as are godly.

When the Prophet had set downe the commandement of God for calling vpon God in the day of trouble, with promise of deliuerance, &c. Psal. 50. 15. presently by way of opposition he addeth, But vnto the wicked God said, What hast thou to doe to de­clare mine ordinances, and to take my couenants in thy mouth, &c. verse 16. He teacheth hereby, first that the former comman­dement for calling vpon God in the day of trouble, was giuen on­ly Note. to the godly, because by way of opposition, God immediat­ly speaketh otherwise to the wicked: Secondly, that if the wic­ked for all that will pray, yet the Lord is so far from approuing them in such praiers, that he reproueth them rather for vsing that his ordinance not belonging vnto them, and for taking his couenant in their mouth, without which all praiers are with­out grace, without good successe.

So the Lord by the Prophet Isaiah also reproueth the Iewes and all their sacrifices, with their obseruation of new moones, [Page 234] and appointed feasts, and with their praiers (all which notwith­standing he had commanded his people) the Lord (I say) re­proueth all those things in the Iewes for their wickednesse, 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 haue their such seruice accepted of him) to wash and make cleane themselues, to take away the euill of their workes from before his eyes: to cease to doe euill: to learne to doe well: to seeke iudge­ment, &c. vers. 16. 17. So by the Prophet Ieremiah he saith to the Iewes of that time: Will ye steale, murder, and sweare falsly and burne incense vnto Baal, &c. and come and stand before me in this house, whereupon my name is called, &c. Iere. 7. 9. &c? Doth not the Lord thereby teach vs, that the wicked should not with­out repentance so much as once enter into the house of praier?

In the seuenth of Matthew, and words of our Sauiour be­fore alledged, If ye that are euill can giue good things to your chil­dren that aske them, how much more shall your father in heauen giue good things to them that aske them: and in the preface to the forme of praier prescribed by our Sauiour; Our father which art in heauen, Mat. 6. 9. doth not our Sauiour teach vs, that praier 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 haue receiued the Spirit of adoption, whereby we cry Abba father? Rom. 8 15.

We may also obserue that the Apostles doe seldome com­mand Note. praier but in the latter end of their Epistles, after they haue taught God to bee the Father of them to whom they write, and them to behaue themselues 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 seldome exhort to praier, but after their exhortations to repentance, and to the honoring of God as a father: Hose 14. 2. Ioel 2. 13. and 17.

At the least the Prophets and Apostles do ioine seeking of God whiles he is neere, and calling vpon him whiles hee may be found, with exhortations for the wicked to forsake his waies and the vnrighteous his owne imaginations, and to returne to the Lord, [Page 235] &c. Isa. 55. 6. 7. and drawing neere to God with hearts sprinkled from an euill conscience, and bodies washed with pure water, &c. Heb. 10. 22. and with cleansing of hands, and purging of hearts, Iames 4. 8. So it is also said, Let euery one that calleth on the name of Christ depart from iniquity, 2. Tim. 2. 19.

As all commandements for praying doe thus belong onely to the children of God, so all commendations of praier are only of the praiers of faith, and of the righteous, Iames 5. 15. and 16. and of the Saints, Reu. 5. 8. Therefore also the blinde man whose eies Christ had opened, saith of the praiers both of sin­ners, and also of the worshippers of God, We know that God heareth not sinners, but if any man bee a worshipper of God, and doe his will, him heareth he: Ioh. 9. 31. The Prophet saith, If I regard wic­kednesse in my heart, the Lord will not heare me: Psal. 66. 18. Sa­lomon saith, The sacrifice of the wicked is abomination to the Lord: but the praier of the righteous is acceptable vnto him: Prou. 15. 8. And againe, The Lord is farre off from the wicked: but he heareth the praier of the righteous: vers. 29. And againe, He that turneth away his eare from hearing the Law, euen his praier shall be abomi­nable: Pro. 28. 9.

As I haue shewed by diuers examples before how accepta­ble the praiers of Gods children are vnto him: so I might by diuers examples shew how the Lord hath reiected the praiers of the wicked from time to time: not only of the Iewes, as be­fore we heard at Isaiahs first prophecying, and in the daies of Ieremiah, but also afterward, as appeareth, Isa. 58. 3. &c. and 59. 1. and Ier. 14. 12. Eze. 14. 1. &c. and 20. 3. &c. and of the Is­raelites long before, Iudg. 10. 10. &c.

That sometimes God hath heard the praiers of some wicked men, it is either because some of his children haue ioined in such praiers, or because the things granted by the Lord haue as much concerned some of his children, as them that haue made such praiers: or that by hearing so the wicked, he may either breake their hearts, or make them the more inexcu­sable.

Furthermore, let vs vnderstand concerning praier, that thereby the children of God haue not onely a priuilege, in that they may come themselues to make their owne [Page 236] praiers vnto God: but also in that they are likewise partaker of the praiers of one another. Euery child of God through the world, is partaker of all the common praiers of all the children of God liuing vpon the earth wheresoeuer disper­sed. No man at any time in faith and truth praieth accor­ding to the forme of praier prescribed by our Sauiour, but that therein he commendeth vnto God, all the members of Christ liuing vpon the earth: and that may as well as any o­ther, call God their Father which is in heauen. They that are dead (as before wee haue heard) haue no need of the praiers of the liuing; neither any benefit by such praiers: yet the liuing haue very great neede of the praiers one of another; and haue also great benefit by such praiers: Especially such as are specially and particularly by name so commended to God by other, haue the more speciall benefit by such re­membrance. Yea not onely haue the meanest of Gods chil­dren much benefit by the praiers of them that are of the greatest faith, zeale, and godlinesse: but they that haue the greatest measure of faith, zeale, and godlinesse haue helpe al­so and benefit, by the praiers of the meanest and weakest. Therefore as all the Israelites fearing death both for their owne sinnes, and also for their asking a King, did earnestly intreat Samuel to pray for them, lest (according to their feare) they died 1. Sam 12. 19. So Paul himselfe doth often very in­stantly craue the praiers of all those to whom he did write, of poore and rich, of great and small that did beleeue: as Rom. 15. 30. Ephes 6. 18. &c. and in other places before alledged. Yea, he hoped for great comfort by their such praiers: Philip. 1. 19. Philem. 22. If it be a great benefit to haue a good friend for furtherance of our sutes to mortall Princes, is it not much more for euery child of God to haue all the rest of Gods chil­dren on earth (speciall fauorites with God) to be furtherances of their sutes vnto him? Verily though a man despaire of his own praiers, yet might he haue exceeding comfort in the prai­ers of all the rest of Gods children. This shall suffice to haue spoken of the prerogatiue of Gods children, both by their li­berty and boldnesse for making their own praiers to God: and also by that, that other, yea all other of Gods children do re­member [Page 237] them: euen euery one another, so often as they pray to God themselues.

CHAP. XXII.

TO proceed yet further into the benefits which the children of God haue by their communion with Christ, such is their prerogatiue thereby, that as they are cal­led the children of God by grace, as Christ himselfe is by nature, the sonne and the onely sonne of God: so likewise they haue many other of his names and titles communicated vnto them in holy Scripture. For first of all, this name Christ, is at­tributed to the whole body of the Church, whereof euery true child of God is a member: 1. Cor. 12. 12. And therefore Christ doth professe that whatsoeuer (good or euill) is done vnto any that are ingrafted into him is done vnto himselfe: 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 euery one of them bee called, petty Christs, or little Christs: because as the word Christ signifieth nothing else but annointed, and as Christ is said to be anointed with the oyle of gladnesse aboue his fellowes: Psal. 45. 7. so it is said of euery one of vs that are his members, that the anointing which we haue re­ceiued of him dwelleth in vs: and that we need not that any man teach vs, but as the same anointing teacheth vs all things: 1. Ioh. 2. 27. And as the pretious ointment poured vpon the head of Aaron, ran downe vpon his beard; and so also vpon other his inferior parts: Psal. 133. 2. so the pretious ointment of Gods spirit pow­red vpon Christ Iesus our head, hath so descended vpon vs his members, that of his fulnesse we haue all receiued grace vpon grace: Ioh. 1. 16.

Neither is this name only, Christ, thus communicated to the children of God, but also the name Iesus touching the signi­fication [Page 238] thereof. For what doth it signifie but a Sauiour? So the Angell himselfe interpreteth it, Thou shalt (saith hee to Mary) call his name Iesus, for he shall saue his people from their sinnes: Mat. 1. 21. Now it is not onely said to Timothie (and in him to all ministers of the word) that by taking heede to him­selfe and to learning, and by continuing therein, hee should saue himselfe and other: 1. Tim. 4. 16. but it is also said of all other the children of God, that by praier, instruction, admonition, &c. shall conuert a sinner from going astray out of the way, that they shall saue a soule from death, and shall hide a multitude of sinnes: Iames 5. 20. So likewise Iude writing to all sorts, not on­lie Ministers but other, exhorteth them to haue compas­sion on some, in putting difference, and to saue other with feare, pulling them out of the fire, &c. Iude. 22. 23. Doth not the A­postle by these words insinuate that they that shall so saue other (though it bee with feare) may in that respect bee called a Iesus or a Sauiour instrumentally? The name Ioshua in signification is all one with Iesus, and therefore Ioshua is called Iesus: Acts 7. 45. because by sauing the Israelites from their bodily enemies, hee was a type of Christ Iesus that should saue his people from their spirituall ene­mies. If therefore Ioshua were so called in that typicall re­spect: why may not they bee so called, that are the instru­ments of Christ Iesus, to saue men from their sinnes, and so consequently from euerlasting damnation? Againe, as Christ is called the first fruits of the dead: 1. Cor. 15. 20. and as in a typicall respect of Christ, all the first borne of cleane li­uing creatures, & al the first fruits of other things, were in the law, and by the law dedicated and consecrated vnto God: so the Iewes in former times in respect of Gods special couenant with them: Ier. 2. 3. and much more now all whom God of his owne will hath begotten againe with the word of truth, are called by the name of the first fruits of God: Iames 1. 8. Reu. 14. 4. As Christ is called a King and a Priest: so likewise it is said, that he hath made vs vnto God Kings and Priests: Reu. 1. 6. and 5. 10. wherewith the Apostle Peter accordeth, saying, that wee are a roial Priesthood: 1. Pet. 2. 9. which is al one with that which the Lord saith by Moses of the Israelites (in that respect wherein [Page 239] before wee heard the Iewes to be called the Lords first fruits) that if they would indeed heare his voice, and keepe his Couenant, &c. then they should bee his chiefe treasure, and a kingdome of Priests, &c. Exod. 19. 6.

And indeed (touching these two attributes) how can wee but bee Kings and Priests, being incorporated into him, and made one with him, to whom most properly and principally the said two attributes doe belong?

More particularly (to begin first with the last) we are Priests, first in offring vp our bodies (that is, our whole selues) a liuing sa­crifice vnto God, holy and acceptable, &c. Rom. 12. 1. and that first by crucifying the old man, and letting out the blood of our sinnes (which is the life of our said old man) and then by seasoning our selues 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, wee are called Priests for our offring vp to God the calues of our lips, Hos. 14. 3. and the spirituall sacrifices, 1. Pet. 2. 5. both of Praiers, 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 righteousnesse, Psal. 4. 5.

Thirdly, wee are called Priests, not onely in respect of the former sacrifices, but also because if need require, we must be ready to giue our liues for Gods glory, and for the strength­ning of the faith of other, which is that which the Apostle meaneth by being offred vp vpon the sacrifice and seruice of the faith of Gods elect: Phil. 2. 17. According to which phrase also the Apostle saith againe, that hee was ready to be offred, 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 vp 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 propitiatorie and meritorious (as the Papists blasphemously teach) but partly eucharisticall and of thanksgiuing, and partly for the confirming and strength­ning of other in that truth which they see other to bee ready to seale with their blood, and much more to esteeme the same then they doe their owne liues.

Fourthly we are said by Christ to be made Priests, because as the Priests duty of the law was not onely to offer sacrifice, but also to teach the people the difference between the holy and pro­fane, &c. Ezek. 44. 23. in which respect it is also said that the Priests lips should preserue knowledge, and that the people should seeke the law out of his mouth: Malac. 2. 7. so all the children of God are (in these daies especially of the Gospell: Ioel 2. 28.) to abound more and more in knowledge and in all iudgement, that they may be able to discerne things that differ: Phil. 1. 9. 10. and to haue the word of Christ dwelling more plentifully in them in all wisedome: Coloss. 3. 16. and so also the better not onely to try all things: 1. Thess. 5. 21. euen the spirits whether they be of God or no: 1. Ioh. 4. 1. but also to exhort one another daily whiles it is called to day, lest any (by neglect of this duty) be hardned through the deceitful­nesse of sinne: Heb. 3. 13. and 10. 25. Coloss. 3. 16. 1. Thes. 5. 11. Iude 20. And in this respect also, as Christ is called a Prophet, so for that mutuall duty of teaching, admonishing, exhorting, and edifying one another (in the places last before alledged, commended to all the children of God) they may all not vn­fitly be called by the name of Prophets. Especially because, as notwithstanding teaching belonged (as we haue heard) to the Priests, yet Prophets were extraordinarily for the most part raised vp, when the priests began to neglect their duty in that behalfe: so in these daies the ordinary ministers too much neglecting their duty of publike teaching, the Lord will haue all men the more diligent in the priuate performance of those duties before mentioned, and for that respect (in some sort) to performe the duty of ancient prophets.

Notwithstanding euen this propheticall duty I compre­hend vnder the priesthood of Gods children, as some learned of late times haue also comprehended the propheticall office of Christ, vnder his priesthood, as a part thereof.

To returne therefore vnto, or to dwell a little longer in the Priesthood which the children of God haue 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 [Page 241] 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 Leui. Fourthly to one family: the family of Kohath the sonne of Leui. Fiftly to one house of that family, to the posterity of Amran the sonne of Kohath: Exod. 6. 18. and 20. Sixtly, to one of the sonnes of Amran: to Aaron and to his posterity for euer: Exod. 28. 1. Leuit. 8. 1. Numb. 3. 10. and 18. 7. Seuenthly, touching some speciall 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 yeere: Heb 9. 7. and for other to performe their duties by course: Luk. 1. 8. Eightly, that priest­hood had an end at the comming of Christ in Christ himselfe. Thus we see within what limits the priesthood of the law was ranged, and restrained. But this priesthood whereof now we speake, 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 Gospell. It may be perfor­med in all places: and at all times: not only with company, but by euery one alone: yea it shall continue to the end of the world: yea as touching the offring of the sacrifice of praise, it shall continue for euer, after the generall resurrection, in the heauens themselues.

Moreouer the former priesthood of the law was both di­stinguished and also separated from the ciuill magistracie: so that the King might not be Priest, neither execute the Priests office. Therefore it is said that the heart of Vzziah was lift vp within him, when he entred into the temple of the Lord, to burne in­cense vpon the altar of incense. And that Azariah the Priest with­stood him, and told him that it pertained not vnto him to burne in­cense to the Lord, but to the Priests the sonnes of Aaron: and that therefore the Lord immediatly smot him with leprosie, &c. 2. Chron. 26. 16. &c. Neither also might the Priest take vpon him the office of the king, or of any ciuill 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 ioine together. Yea, the rest of the Leuites, that had the charge of the tabernacle [Page 242] 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 noe priests enow 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 subiects: yea Kings and Queens with all their royall posterity, are and must bee Priests in this manner. If they should disdaine this name, they must also renounce the title of the children of God, which is greater then the title of earthly King or Queene, &c.

Thus we see the excellency of the priesthood of all the sons and daughters of God by Christ Iesus.

Honorable was the priesthood of the law, yea so honorable that Iehoshebeth daughter of king Iehoram, grand child of Ieho­shaphat, sister of king Ahaziah, and aunt of king Ioash, was wife to Iehoiada the Priest: 2. Chron. 22. 11. So honorable also, that Vzziah king of Iudah not contented with his kingly state (as we haue heard) did aspire to the priestly dignity. Would kings haue married their daughters to Priests? Would kings haue bin ambitious for the priestly dignity, if they had not thought very honorably of that calling? How honorable then is the priesthood of the children of God by Iesus Christ?

As the children of God haue Christs name of Priest com­municated vnto them, and are by Christ made Priests vnto God: so are they kings likewise vnto God: and that euen be­cause they are sons or children of God. For as sometimes all the sonnes of some Emperors (which haue had their Empires by inheritance, not by election) are borne kings, or at least haue been left kings by their Fathers, or haue had such duke­domes as haue had kingly power, and kingly dignities (the ti­tle only of kings excepted) and as in some countries at this day, all the sonnes of an Earle are Earles: so likewise al the sons and children of God the Emperor of all the world, (being es­pecially incorporated and ingrafted to the proper and natu­rall sonne of God, and made one with him) may in that respect not vnfitly be called kings.

But what is the kingly power, and what be the kingly dig­nities [Page 243] of the children of God? Verily, their power by Iesus Christ and through faith in him is very great: yea farre grea­ter then the power of any worldly king whatsoeuer. For of what king in the world (as he is onely a worldly King) can that be said, that is said by him that is truth it selfe, of e­uery one that hath faith but as a graine of mustard seede: viz. that nothing is impossible vnto him? Matthew 17. 20. and a­gaine: All things are possible to him that beleeueth: Mark. 9. 23. What earthly King also (as he is only an earthly King) can say of himselfe, as poore Paul saide of himselfe by that Spirit, that cannot lye, I am able to doe all things by the helpe of Christ which strengthneth me? Philip. 4. 13.

Secondly, such as the power of the children of God is, such also is their heart and courage, namely altogether princely: yea much more then princely. For who but the child of God can say, Though I should walke through the val­ley of the shadow of death, I will feare no euill? Psal. 23. 4. and againe, I will not bee afraide, though ten thousand beset mee round about: Psalme 3. 6. and againe, Though an host pitched against mee, mine heart should not be afraid: Psal. 27. 3. and a­gaine, I will not feare, what flesh can doe vnto mee? Psalme 55. 4.

Thirdly, according to the former princely power and magnanimitie of the children of God, their effects are like­wise princely and sutable to their said power and magnani­mitie: For (to omit in this place those great mighty effects of the praiers of Gods children before mentioned) whereas by nature they are seruants and bondmen to satan, to their owne wicked lusts, and to euery worldly vanity, as well as any other: after that they are partaker of the spirit of a­doption, they are so armed also With weapons that are not car­nall, but mighty through God, that they cast downe all the strong holdes of sinne in them: 2. Corinthians 10. 4. which are stronger then all Castles and defenced Cities whatsoeuer. Yea hauing put on all the spirituall armour Whereby they wrestle not with flesh and bloud, but with principalities and powers, and worldly gouernors, Princes of darknesse, &c. Ephes. [Page 244] 6. 12. they ouercome all these, they raigne ouer all, and through him that loued them, they are more then conquerors: so that neither Angels, nor principalities, nor powers, nor things present, nor things to come, nor height nor depth, nor any other creature, shall be euer able to separate them from the loue of God in Christ Iesus, to deiect them from that excellent state, whereunto Christ Iesus hath aduanced them: Rom. 8. 37.

Therefore it is not only said, that by faith they ouercome the world (that is, the things of this visible world, that do any waies hinder their saluation) but satan himselfe also is so by Christ Iesus subdued vnto them; and (in a manner) brought into such feare of them, that they doe no sooner turne their face vpon him and resist him, but that presently he flieth from them, and as it were taketh him to his heeles, as not able to abide their countenance: Iames 4. 7. O noble victory! O glorious con­quest! All the great conquerors in the world (how renoumed soeuer for their worldly victories) neuer got the like. Yea all kings and Princes and other conquerors that are not in Christ Iesus, are as very slaues to satan, to the world, and to all lusts of the flesh which fight against their soules: 1. Pet. 2. 11. as euer was Samson to the Philistims, when they put out both his eies, and made him to grind in the mill: Iudg. 16. 21. or as Zedekiah was when he was taken by Nebuchadnezer, before whose eies they first slew all his sonnes, and then put out his owne eies al­so, and bound him in chaines, and so carried him to Babel: 2. Kings 25. 7. or finally as any captiue or slaue now is, either in the Turks Gallies, or in subiection to the Spaniard in the West Indies, or els where. Yea, for the most part, such great champions and captaines, and conquerors touching flesh and bloud, are of all other the most slaues, most cowards, and soo­nest ouercome by euery lust. But so to ouercome such lusts, and other enemies of saluation, is more then in a carnall and outward manner with the arme of flesh to ouercome the whole world: yea, if there were many worlds; yet for a man to ouercome himselfe, with satan and the world, is more then to ouercome them all. He that ruleth his owne mind, is better then he that winneth a city: Pro. 16. 32. What is he then, that ouer­commeth himselfe, and the whole power of hell?

Moreouer, euen touching the arme of flesh and worldly e­nemies, greater is the power oft times and courage of the chil­dren of God in resisting and ouercomming of them, then of all the wicked in the world. Yea, in this respect the children of God haue true fortitude and magnanimity beseeming Prin­ces. For these sentences before alledged of Dauids fearelesse heart, are not spoken in respect of his spirituall enemies, but in respect of his outward aduersaries. And what victories are comparable to the victories of Ioshua, Gedeon, Iephte, Samson, Ionathan, Dauid, and other such worthies mentioned in the scripture? All wicked and meere naturall men are void of the spirit of true fortitude, euen for withstanding and ouercom­ming bodily enemies: how then can they haue true fortitude it selfe?

The foresaid more then kingly power and courage of the children of God, is apparant likewise by other effects where­in they seem most cowardly: euen by all the reproches, con­tumelies, wrongs and indignities, which they put vp patiently at the hands of the wicked, as disdaining to resist them, as not being their equals. As noble men disdaine and scorne to con­tend with base persons, and such as are much their inferiors; and as all men would thinke it and might thinke it a disgrace vnto them to fight with boies, though neuer so much abusing them: so is the mind and courage of the children of God in re­spect of the wicked in the world, who are indeed no better to be accounted of in comparison of them, then as base and ab­iect persons: much more may they be no more esteemed then boies or children.

The suffering also the losse of all that they haue in the world, and of the world, and the submitting themselues to the most shamefull death that is for Christs sake, that died the cursed death of the crosse for them, what doth it declare but that they haue that noble mind for the contemning of the world, and all that is therein, that was in Christ Iesus himselfe, Who for the ioy that was set before him is said to haue endured the Crosse, and despised the shame▪ Heb. 12. 2. What is more princely and kingly then this? If it be also accounted fortitude for the common souldier to follow his captaine, and to aduenture [Page 246] any danger (though it be with losse of life) wherein he hath seene his Captaine goe before him: shall wee not account it fortitude likewise, for the children of God to endanger and to lose their liues in such things, as wherein Christ Iesus their chiefe Captaine hath gone before them▪

To proceed yet further in the consideration of the Kingly dignity of Gods childrē, let this be our fourth meditation in that behalfe, that whereas by nature through our foresaid bondage to sinne and Satan, and to euery wordly vanity, wee were also captiues vnto death it selfe, and prisoners of hell, and in the state of condemnation, now being made the chil­dren of God and members of Christ Iesus, God hath giuen vs such victory through our said Lord Iesus Christ: Rom. 7. [...]5. that we may victoriously triumph ouer death, hell, and condem­nation, saying, Death is swallowed vp in victory. O death where is thy sting? O graue where is thy victory? 1. Cor. 15. 55. and a­gaine, Now there is no condemnation to vs that are in Christ Iesus: Rom. 8. 1.

Fiftly, as Kings that haue power and courage doe protect and defend their subiects from forraine powers, so also the children of God doe valiantly protect, and defend those that are committed to their charge, against all the enemies of their saluation: except themselues doe cowardly and slauishly run vnto them: or will not be released from that bondage where­in by nature they are.

Sixtly, as when God the father set Christ Iesus, his King vpon Sion his holy mountaine (that is, ouer his Church) he gaue him (vpon his asking) the heathen for his inheritance, and the ends of the earth for his possession, euen, to crush them with a scepter of iron, and to breake them in peeces like a potters vessell: Psal. 2. 8. so also the children of God hauing Christ Iesus the heire 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 giue them (and will giue them) power ouer nations, to rule them with a rod of iron, and to breake them in peeces like a potters vessell: Reu. 2. 26. 27.

Heereby therefore it is, that onely the children of God ha­uing by Iesus Christ recouered that right vnto al the creaturs [Page 247] of God, which was lost by Adam, and hauing likewise liberty now in the time of the gospell to vse al 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 daies, a testimony and a witnesse of the former losse of all things). Hereby (I say) it is, that only the children of God haue power with sobriety, and without offence, according to their ability and beseeming their calling, and with obseruati­on of some other rules in the word, to vse all the creatures of God freely to Gods glory, and to their comfort; not only for necessity, but also for their honest delight: For vnto the pure (only) are all (such) things pure: but vnto them that are defiled and vnbeleeuing (that is, vnto all that are not the children of God) nothing is pure, but euen their minds and consciences are defiled: Tit. 2. 15. But of this right of the children of God vnto all things, more afterward.

Moreouer thereby also, howsoeuer the children of God are here for a time by their enemies, and the enemies of Christ Iesus molested and vexed, yet the time shall come, when all such enemies shall bee fully subdued vnto them, e­uen as a pot broken in peeces by the potter: yea, they shall bee indeed broken in peeces, by Christ Iesus the head of all the children of God: and that which is done by him being their head, shall bee accounted as done by them: yea, euen as the head doth vse the hands and other parts of the body for executing what it selfe shall thinke good against all the aduer­saries thereof, and of the whole body; so shall Christ Iesus vse the members of his Church, not onely by the Ecclesia­sticall and spirituall power and censures thereof to cor­rect them that shall be of heathenish conditions and behaui­our amongst them, and to binde their Kings with chaines, and their Nobles with fetters of yron, that is, by excom­munication, and such other like seuere courses, to make such as were as Kings and captaines in all euill, to stoope, and bend, as if they were bound with chaines, and fet­ters of yron: Psalme 149. 7. 8. not onely (I say) shall Christ thus vse the members of his Church, to bridle and subdue the wicked, but also hee shall vse Christian [Page 248] Kings and Princes by little and little, euen by the sword to vanquish all the great enemies of the Church, till there be scarce a man left, that shall professe himselfe an enemie thereof.

Especially Christ Iesus shall vse such christian Kings and Princes, and some other also to ioine with them (though per­haps in worldly respects, and in desire of the spoile) in hatred of the whore of Babylon, euen of Antichrist the Pope, and of all that shall take his part (Princes as well as other) euen to make them desolate and naked, and (as it were) to eat their flesh, and to burne them with fire: Reuel. 17. 16.

Seuenthly, touching other princely vertues, as kings are to be amiable and courteous to the good, and austere and seuere to the wicked, so the children of God are indued with this kingly grace. A vile person is contemptible in their eies, but they honor them that feare the Lord: Psal. 15 4. All their delight is in the Saints, and in them that are excellent vpon the earth: Psal. 16. 3. but they haunt not with vaine persons, neither keepe company with the dissemblers, but hate the assembly of the wicked: Psal. 26. 4. 5. Yea, they may call God himselfe t [...] witnesse, that such as hate him, they also doe hate: and they doe earnestly contend with them that rise vp against him: yea, that they hate them with an vnfained hatred, as if they were their owne enemies. Psal. 139. 21. 22.

Yea, though the children of God bee aduanced to kingly dignities in the earth, as well as they are kings spiritually by Christ Iesus together with other, yet their eies will be to the faith­full in their lands that they may dwell with them: and such as walke in a perfect way shall serue them: but deceitfull persons shall not dwell in their houses; neither shall such as tell lies remaine in their sight. Yea betimes and wi [...]h all speed (for feare of further disho­nor to God by further infection of their people) they will de­stroy all the wicked of their lands (as nigh as they can, not leauing one) and cut off al the workers of iniquity from the city of the Lord: Psal. 101. 6. 7. 8.

As their heauenly Father also (the King of Kings) is merci­full, so are they after a kingly manner. They doe good to them that cannot recompence the same, nor doe the like to them, and from whom they looke for nothing againe: Luk 6. 34. &c. And although [Page 249] according to Gods lawes for kings, their care is not so much to gather much siluer and gold, as to occupy themselues all the daies of their life in reading and meditating of the law of God, and to learne thereby the feare of the Lord their God, &c. Deut. 1 [...]. 17. 18. 19. and so likewise to lay vp treasure for themselues in heauen: Matth. 6. 20. yet as the Lord doth therefore of his princely bounty cast outward things the more plentifully vpon them: Mat. 6. 33. making them (according to the necessity of their places and callings) to lay vp gold like dust, and the gold of Ophir as the flints of the riuer: Iob 22. 24. so they accordingly to the example of Salomon, who gaue siluer in Ierusalem as stones, &c. 1. King. 10. 27. are merciful and lend: they distribute (or disperse) and giue to the poore, and their righteousnesse doth endure (that is, they are still, by the continuall blessing of God vpon them, able to giue) Psal. 112. 5. and so being rich in good works, and ready to communicate, they lay a sure fonudatien for themselues to eternall life: 1. Tim. 6. 18. 19.

Eightly, the children of God are said by Christ Iesus to be kings, because howsoeuer here they are subiect to the iudge­ment of other, and are often iudged and condemned most vniustly and vnrighteously at the pleasure of men; yet as Christ Iesus himselfe is said to be the iudge of the quicke and the dead, so it is also said, that at his comming to the last iudge­ment, they shall iudge the world; yea the Angels: viz. the wicked Angels that were the authors of all the vnrighteous iudge­ment, that by the world had been before giuen against them: 1. Cor. 6. 3. Yea, this they shall doe, 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 haue been before accused by the world to the Iudges of the world, so at that time (euen at the great iudgement day) they shall be accusers of their wrongfull accusers, and of their vnrighteous Iudges to the most Iust iudge of all: who shall proceed to iudgement and sentence against their former ac­cusers and Iudges, according to their accusation of them pre­sented vnto him. And lastly the iudgement and sentence so giuen by Christ Iesus himselfe, shall bee ratified by all the saints, the children of God.

Ninthly, finally all the children of God are by Christ Iesus said to be made kings, because as they in kingly manner are richly and sumptuously apparrelled, hauing put on Christ Ie­sus himselfe with his princely robe of righteousnesse, and with the whole new man, being both glorious within by their faith, loue, hope, patience, humility, &c. and beautifull also outward­ly by those fruits of righteousnesse before spoken of: and as they fare roially euery day, hauing the dainty diet that hath been before also mentioned; so also at the last they shall as kings be crowned with crownes of gold: Reuel. 4. 4. yea, with better then gold, euen with the crowne of righteousnesse: 2. Tim. 4. 8. with the crowne of life: Iames 1. 12. with the crowne of glorie: 1. Pet. 5. 4 In respect of this crowne, belonging to the least of Gods children, all the crownes of all the Princes in the world (yea, put in also the triple crowne of the man of sinne, the Pope of Rome, though he be more fit to be reckoned among the sonnes of fooles, and of villaines, and bee not worthy to sit with the dogs of the flockes of other Princes, much lesse is he worthy to be named among them) In respect (I say) of this crowne thus belonging to the poorest sonne and daughter of God, all the crownes of all the Princes in the world, are no bet­ter then the crowne of thornes which the souldiers in derisi­on put vpon the head of Christ Iesus: Mat. 27. 29. and the which Christ Iesus did patiently weare, the better to purchase the foresaid crowne of righteousnesse, life, and glory, for euery 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 roially, and afterward crowned so gloriously, to stand, therefore also they shall haue a throne far more stately, then euer was the throne of Salomon, though it were made of yuory, and couered with the best gold, hauing six steps, and the similitude of twelue ly­ons vpon the said steps, so that there was not the like throne in any kingdome: 1. Kings 10. 18. &c. This throne is the throne of Christ Iesus himselfe; For so himselfe saith, that He will giue vnto them to sit with him in his throne, as himselfe sitteth in the throne of his father: Reu. 3. 21.

By these things before spoken, especially by some of them [Page 157] it appeareth, what great difference there is betwixt this kingly dignity of Gods children, and the kingly dignity of all earthly Kings and Princes. For whereas all earthly kings haue their kingdomes without them; the children of God haue theirs as well within them as without them: Whereas earthly Kings haue earthly iewels and earthly apparrell, and earthly crownes, made of earthen matter, such as come from the earth; the children of God haue their robes, their iew­els, and their crownes from heauenly places, and of an hea­uenly matter. Whereas earthly kings are robed and decked with iewels, as also crowned by their subiects, that are base in respect of themselues; the children of God are robed, dec­ked and crowned by him that is himselfe the Lord of Lords, the King of kings, the God of Gods, and the King of glo­rie.

Whereas earthly kingdomes are peculiar but to one of the kings children; and that to a sonne, though there bee but one; and none of the daughters, so long as there are heires male aliue, haue any part though they bee many: the children of GOD (both sonnes, and daughters) are parta­ker of this kingdome by Christ Iesus, whereof now wee treat.

Whereas earthly kingdomes are not enioied presently vp­on the birth of the heires vnto them, but for the most part after the death of former Kings; this kingdome the chil­dren of God enioy, and are in actuall possession of it, as soone as they are begotten againe, and new borne children to God, and they haue the present possession of their kinglie dignitie euen heere on eath: Reuelat. 5. 10. according to that before said in that behalfe. Whereas earthlie Kings and kingdomes are all momentanie, and but for a time, both the children of God, and also their kingdome, are euerlasting and continue for euer, as he and his kingdome be, in whom they are Kings, and from whom they receiue their kingly dignity.

Sith therefore the children of God are such Kings, and haue such kingdomes, how great is their dignity in this be­halfe?

Amongst other great things, that the Lord promiseth vnto Abraham in making his couenant with him, this is one, that e­uen Kings should proceed of him: Genes. 17. 6. The like promise is renewed to Iaakob afterward: Genes. 35. 11. And what Kings were they, which God promiseth should come out of their loines? Surely earthly Kings. For though Abraham were the Father of the faithfull, yet that promise is rather an earthly then an heauenly promise. If God himselfe then promised this as a great matter to Abraham, and Iaakob, that Kings, e­uen earthly kings, should proceed of them, how great a thing is this that now wee speake of concerning all the children of God? viz. that not some of them (as God is to be vnderstood before to speake, not of all, but only of some of the posterity of Abraham and Iaakob to be Kings) but all are Kings, and such Kings, as before we haue spoken of? Verily so great and glorious is this their kingly dignity, that in respect thereof, all the kingly dignitie of the world is of no value. Yea, in respect of the kingdome of the children of God, all the kingdomes of the world separated from it (though put to­gether) are but as a little mole-hill, or a filthie dung­hill.

In that respect also much better is the condition of the poorest child of God (though he be as poore as Lazarus that sate at the rich mans gate, desiring only to bee refreshed with the crums (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 owne wo­full state, hee would change states with them if hee might: and though he had a thousand kingdomes besides, he would giue them all for the one kingdome of the children of God, and giue also to boote, whatsoeuer hee had besides, not to his shirt alone, but euen to his skinne. This shall suffice for Christs 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 chiefe corner stone: [Page 253] Psal. 18. 22. Mark. 12. 10. Ephe. 20. so also the children of God particularly and seuerally considered are called liuing stones: 1. Pet. 2. 5. as also Pillers in the Temple of God: Reuel. 3. 12. ac­cording to which phrase also Dauid praieth that the daugh­ters of Israel might be as the corner stones grauen (or carued) after the similitude of a palace: that is, fitted for the making of a Palace: viz. for God himselfe to dwell in: Psal. 144. 12. Iointly also considered, they are called in the former place of Peter a Spirituall house: yea, the Temple of God, euen of the liuing 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 himselfe, who dwelleth by faith in their hearts: Ephes. 3. 17.

How great this honor is, hath been shewed before, Chap. 16. yea, that it is the greater, because the wicked are habitations and houses of diuels and of all vncleane spirits: Mat. 12. 44. Was it not a fearefull iudgement, and a most dishonorable thing that the Lord threatneth the countries of the Assyrians, and of other enemies of the Church should be forsaken, and be left to the fowles of the mountaines, and to the beasts of the field, &c. Isai. 18. 6. and that Babel it selfe the glorie of kingdomes, the beautie and pride of the Chaldeans, should bee a lodging for Ziim, Ohim, and Iim, and that Ostriches should dwell there, and Satyres should dance there, and Dragons should dwell in the Palaces thereof? Isai 13. 21. 22. and Ieremy 51. 37. How much more dishonorable then is it, that men at the first created according to Gods image, should be habitati­ons for diuels? Is this dishonourable, and shall it not then be honorable for men beeing new borne the children of GOD, to bee also the houses and Temples of GOD? As Christ is called a graft growing out of the root of Dauid: Isai. 11. 1. and a righteous branch: Ierem. 25. 5. and 33 15. So all that are incorporated into Christ, are called branches and grafts, &c. Rom. 11. 17. &c.

As Christ is called the light of men, and the true light that lightneth euerie man that commeth into the world: Iohn 1. 4. 5. 7. 8. 9. and the light of the world: Iohn 8. 12. and 9. 5. so it is said, first of the Apostles and other Ministers of the Gospell, [Page 254] 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 practise or conuersati­on, that they shine as lights in the world: Philip. 2. 15.

As therefore it is a great honor for a subiect to be dignified by a King with some of the Kings owne kingly titles: so is it much more honor for the children of God to bee dignified with so many titles of Christ Iesus. Thus much for the titles of Christ communicated vnto the children of God, and their great dignity thereby.

CHAP. XXIII.

HAuing in the former Chapter, by occasion of the kingly dignity of Gods children, briefly mentioned the right of the chil­dren of God vnto all things of this life, (viz. in the sixt 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 Gods children, I will now returne thereunto, and speake somewhat more plentifully thereof.

Concerning therefore this life, let vs vnderstand that the children of God haue a double prerogatiue aboue the wicked: First immunity from all afflictions of this life, as they are euill and hurtfull: Secondly right and interest into all the blessings of this life, so farre foorth as they are any waies 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 shaddow [Page 255] of the Almighty: Psal. 91. 1. Surely hee will deliuer thee from the snare of the hunter, and from the noisome pestilence: Hee will couer thee vnder his wings, and thou shalt bee sure vnder his feathers: his truth shall bee thy shield and buckler: Thou shalt not bee afraid of the feare of the night, nor of the arrow that flyeth by day. verse 3. &c. For indeede that whole Psalme is spe­cially occupied in the argument of the safety of Gods chil­dren, as touching the euils of this life, and in declaring the contrary dangers of the wicked. The like promise for the children of God, is in Psalme 97. Yee that loue the Lord hate euill: hee preserueth the soules of his Saints: hee will deliuer them from the hand of the wicked: verse 10. The whole 121. Psalme 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 hee will so keepe them, that the Sunne shall not smite them by day▪ nor the Moone by night. Yea, hee saith, verse 7. that the Lord shall preserue them from all euill &c. Yea, that he shall preserue their going out, and their comming in. The same is likewise euident by the couenant that God maketh with all creatures, euen the fiercest and cruellest, for his childrens 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 hee that formed thee O Israel: feare not, for I haue redeemed thee: I haue called thee by thy name, thou art mine. When thou passest through the waters I will bee with thee, and through the floods that they doe not ouerflow thee: When thou walkest through the very fire, thou shalt not bee burnt, neither shall the flame kindle vpon thee: Isai. 43. 1. 2. What meaneth the Lord by these words, but that his children should haue no hurt by those things, that doe most deuoure and consume other? I might adde 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 sinnes: and sith Christ Iesus tooke vpon him and came into the world to suffer the whole curse [Page 256] of God, both of this life and of the life to come, that wee had deserued; and hauing accordingly indeed borne our infirmities, and caried our sorrowes, and was wounded for our transgressions, and broken for our infirmities, and had the chastisement of our peace vp­on him: Isai 53. 4. 5. and did himselfe beare our sinnes (that is the full punishment of our sinnes) in his body on the tree: 1. Pet. 2. 24. therefore it standeth no more with the iustice of God, to cast such afflictions vpon vs (as punishments of our sinnes) then it agreeth with the iustice of man to receiue his debt of the sure­ty, and yet after to require the same of the principall debter: or to punish him for not paying the same: yea, forasmuch as the higher and greater any Iudge is, the more it behoueth him to doe iustice and iudgement, and sith God is the Iudge of all the world: Genes. 18. 25. therefore if it agree not with the iustice of man, to demand that debt of one that is paied by another, much lesse doth the like stand with the iustice of God.

The former point is likewise manifest by many examples. Noah and a few of his, were kept in the great floud, that drow­ned all the world besides.

Lot with some of his were preserued in Sodom and Gomorra, whereall other inhabitants of those cities were consumed by fire from heauen.

The widdow of Sarephta with the Prophet Elija, was fed in that great dearth and famine, when many other were in great extremity.

Ieremiah and Ebedmelech were well prouided for, and had great liberty, when the great nobles and Princes of Ierusalem, with many other of the common people which before had re­iected the word of the Lord, were either cruelly put to the sword, or slauishly carried away captiue.

Iehoshaphat was preserued from the Aramites (though in great danger of them) when Ahab was wounded to death by them.

The red sea gaue way to the Israelites, and stood vpon heapes like a wall for their safe passage through it, when Pharao and all his host were ouerwhelmed in it.

Againe, to some speciall sinnes, there are some speciall af­flictions belonging. To drunkennesse belongeth woe, sorrowes, [Page 257] strife, murmuring (or much talke) wounds without cause (or wounds without punishment) rednesse of eies: Pro. 23. 29. So likewise to it, and to all other intemperancy, there belong ma­ny noisome diseases, as the dropsie, the gout, apoplexies and such like; yea, not only diseases, but deformity also of body, blockishnesse of wit, and dulnesse of vnderstanding (of how sharpe wit, and quick capacity soeuer they were before) with hardnesse of heart like to brawne, so that hauing many sor­rowes, yet they shall feele none. Adultery likewise and all in­continency is accompanied with some foule diseases and ma­ny other euils. Boldnesse and rashnesse is not without many great dangers. To those also, and to diuers other sinnes belong pouerty, great shame, disgrace, reproch, and contempt with men. The like may be said of many other sinnes, as hauing many speciall calamities atten [...]ing vpon them. For as much then as before we haue heard, that the children of God are fre­ed from such sins, it followeth likewise that they are the more safe from those euils, that they doe specially meet with, that fall into such sinnes.

Thus much briefly for the immunity of the children of God from the euils 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 foorth 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 daies, health, peace, safety, liberty, riches, credit, honors, 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 vnto 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 godlinesse 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, looke these places specially: Leuit. 26. 3. to [Page 258] vers. 14. Deut. 28. 3. to verse also 14. Iob. 11. 13. &c. and 22. 23. &c. Psal. also 34. 9. it is said that Nothing wanteth to them that feare God that the Lions do lacke and suffer hunger: but that they which seeke 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. &c. Psal. 81. 13. &c. Psal. 112. 2. &c. 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. &c. and Deut. 28. 14. &c. there is a world of miseries and outward cala­mities for this life threatned vnto them. The scripture likewise is full of such threatnings elsewhere. Eliphaz thus describeth the state and portion of the wicked: He wandreth (saith he) to and fro for bread: and knoweth that the day of darknesse is prepared at hand (or rather, when he knoweth it to be prepared, the day of darknesse is at hand) affliction and anguish shall make him afraid: they shall preuaile against him, as a king ready to battell. For he hath stretched forth his hand against God, and made himselfe strong a­gainst the Almighty. Therefore God shall run vpon him; euen vpon his necke, and against the most thicke part of his shield, &c Though he dwell in desolate places (such as worldly men affect, to auoid resort and expences by resort) and in houses which no man inha­biteth, but are become heapes (such also doe miserable men de­light in, that no man may haue any heart to come vnto them) he shall not be rich neither shall his substance continue: neither shall he prolong his perfection thereof in the earth. He shall neuer depart out of darknesse. The flame shall drie vp his branches: and he shall goe away with the breath of his mouth: Iob 15. 23. &c. There are many other the like places, containing the like threatnings: Iob 18. 5. &c. 27. 13. &c. So then many euils of this life are threatned to the wicked: no good thing is promised vnto them as they are wicked.

Indeed as Iehu (though a wicked man, and one that departed not from the sinnes of Ieroboam that made Israel to sinne: 2. Kings Note. 10. 31) as Iehu (I say) had in some things carried himselfe like to the children of God, and had diligently executed that which was right in the Lords eies against the house of Ahab, the Lord [Page 259] promised him (in the place alledged vers. 30.) that his sonnes to the fourth generation should sit vpon his throne: which we see to haue been performed Chap. 15 8.

The like may bee said of other wicked men touching the blessings of this life, that the Lord suffereth them to enioy them, and to haue 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 doe somewhat resemble his children: that so they may haue no cause to complaine of him, as of an hard Lord and master, but that all the world may see that hee rewardeth euerie man according to his worke. 1. Pet. 1. 17. For as much then as God threatneth all euill to the wicked, and promiseth nothing that good is vnto them as they are wicked, therefore also it fol­loweth, that the promises of good things doe belong only to Gods children. And thus much for the first right of the children of God vnto the blessings of this life, viz. by pro­mise.

Touching their second right by communion with Christ, for as much as he is the only heire of all things: Heb. 1. 2. (as hath been before noted) and that, as he is not only God, but God and man (For euery heire is heire to another, but as Christ is Note. God, all things are his owne, and he hath equall right with the Father vnto all things, so that properly in that respect he is no heire) therefore it followeth that none can haue any interest to any thing, but only such as are in Christ, and be members of his body. They that are Christs, and whose Christ himselfe is, may well claime and challenge all other things: yea, they may assure themselues, that they shall haue all other things. Hee that spared not his owne Sonne, but gaue him for vs all, how shall hee not with him (that is, it is not possible (as hath been before obserued) but that with him he should) giue vs all other things also Rom. 8. 32. Thus much briefly of the right that the children of God haue 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 passe, 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 sate by the high way begging: Mark. 10. 46. So was Lazarus, that lay at the rich mans gate: &c. Luk. 16. 20. So Dauid himselfe, af­ter that he was anointed to be king of Israel, was in such neces­sity, that he came to Ahimelech the Priest, to craue some re­leefe for himselfe and his company: and was glad to take the shew bread of the Lord, because Ahimelech (though Priest) had then no other prouision ready: 1. Sam. 21. 3. Afterward also in the like necessity he sent for some reliefe 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 righteousnesse of God to giue so little to them, to whom he hath promised so much: yea, who likewise by communion with Christ, haue right to all. To this I answer, that it is to be remembred, 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 hinderances of them touching a better life: So only they are promised, and no otherwise: So only they may be praied for, and no otherwise: So only they may be looked for, and no otherwise: If they be otherwise praied for, or expected, our praier and expectation are wrong: and it skilleth not though we be not heard in our praier, 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 wholsomest, the daintiest, and most ex­quisitly drest meat that is, may be hurtfull to a sick and weake stomack: and though such a sick person doe craue such meat, or any other that is good in it selfe, but not good for one sicke of that disease, it is better not to giue it, then to giue it: and it is better for such a sicke person to want such meat, then to haue it.

As kniues likewise and swords are good in themselues: yea, [Page 261] the better the sharper they bee: and yet not for children, or some other that know not how to vse 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 sick­nesse and weaknesse, or of want of knowledge and discretion how to vse them, they may be more dangerous many waies then profitable any waies. Yea the very best of Gods children may sometime take hurt by many blessings of this life.

Dauid himselfe in his prosperity said he should neuer be mo­ued: Psal. 30. 6.

As soone as the holy ghost had recorded the great riches, power and magnificence of Salomon: 1. Kings 10. in the begin­ning of the next Chapter he adioineth that he loued strange wo­men: and that his said strange wiues turned his heart after strange Gods, &c.

When Iehoshaphat had riches and honey, then he ioined himselfe in affinity with Ahab: 2. Chron. 18.

No sooner was Hezekiah recouered of his sicknesse vnto death, but presently his heart was lift vp within him. 2. Chron. 32. 25.

Moreouer, as children may more easily hurt or breake a glasse, then be any thing the better if they haue it (although they take no hurt themselues thereby) so some of the chil­dren of God, by their childishnesse in the grace and knowledge of God. may abuse the blessings of this life, albeit themselues per­haps take no apparant hurt by them.

Againe, as it is not meet that euery naturall child of man, should haue the like quantity of meat, or meat of the same sort, or garments of the same measure, or of the same stuffe, 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 deale for other some: A little is as much for a meane man, as a great deale for a king or a noble man.

If the Lord also giue a contented mind with a little, this is greater riches to one of Gods children, then a great deale with discontent, and a mind still greedy of more, to the wicked. [Page 262] Therefore godlinesse is said to be great gaine if a man be content with that he hath, or rather with a contented mind, to note an effect of godlinesse, that it worketh a contented mind: or an adiunct of godlinesse, 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 onely because whatsoeuer they haue, they haue right thereunto (as before hath been said;) and because that that they haue is pure vnto them, as themselues are pure: Tit. 1. 15. but also because they haue it with the fauour of God. He that findeth a wife, findeth a good thing, and receiueth fa­uour 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 fauour of the Lord; and are accom­panied with the fauour of the Lord. Whether therefore they be few or many, small or great, the godly may haue great comfort in them. Hence it is said that A small thing to the iust man is better then great riches to the wicked and mighty: Psal. 37. 16. Many the like sentences there are in the Prouerbs, as Chap. 15. 16. 17. and 16. 8. and 19. 8.

As a little gift from a man with loue and good will, is more then a great deale by constraint of lawe, or of feare, or with grudging and murmuring, so certainly is it, touching the bles­sings of God for this life bestowed vpon the godly, with the fauour of God. Therefore we doe often see, that a godly man that hath but small wealth fareth more merrily, and liueth more at hearts ease, quietly and comfortably; yea, and that he spendeth more vpon good vses, then many wicked men, that haue ten times, yea twenty times as much as they, and yet lesse charge also then they. As God giueth them all that they haue to enioy: 1. Tim. 6. 17. so they do enioy it to the comfort of them­selues, of their wiues 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 vse the blessings of this life, is much more then the blessings themselues. Sith therefore God doth giue a greater grace pertaining to the life to come vnto his children, to whom he giueth but a little for this life; which greater grace for the life to come is much more worth then all the abundance which they haue not for this life, God can­not [Page 263] be said to be vnfaithfull touching his promise, as not per­forming the same, neither can he be charged with any wrong done vnto the children of God, in giuing thē so little for this life, because he accōpanieth that litle with so rich grace other­wise. He that promiseth much of one kind, that is of small va­lue, and giueth not the same, but a little of an other kind of far greate [...] worth then much of the meaner kind, doth he a­ny wrong? Hee that promiseth his sonne twenty or thirty sheepe, and giueth but ten, with fiue or sixe good kine or ox­en, of more price then 40. sheepe, doth he his son any wrong? or hath such a sonne, any cause to complaine 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 neuer content: his eie is neuer sa­tisfied with riches, neither is there any end of his trauel: but his hart is alwaies troubled with cares and thoughts of the world: scarse taking any quiet nights rest, or eating his meat quietly: but alwaies eating the bread of sorrow: Psal. 127. 2. Yea, think­ing still that himselfe eateth too much, and still crying out with the Horsleeches two daughters, Gine, Giue, and neuer saying, It is enough: and being of the nature of the graue, and barren wombe, that are nener satisfied: Prou. 30. 15. 16. As such men are neuer quiet or satisfied in their minds, so in their bodies they are euer toiling and moiling, raking, scraping, and grub­bing in the earth, and about earthly matters, and for earthly & earthen goods (himselfe being more earthly and earthen then they) as if they had nothing at all: and as if whē they haue got­ten that which they desire, either they should neuer lose that, or that should neuer lose them. Such men hauing much in possession, haue nothing in vse: hauing all they are as poore as he that hath nothing. Of such men speaketh Salomon: Eccle. 4. 8. and 5. 9. and 6. 2.

But as it is demanded and now answered, why the godly haue often times so small a portion of these earthly blessings sith they haue right vnto all, so it may likewise be demanded why the wicked haue so much, that haue no right to any thing To which that may serue for part of an answer that was said last before, that although they haue much in possession, yet they [Page 264] haue nothing in vse, &c. as also that before said, that some­times the wicked haue these outward blessings for some out­ward seruice, wherein they resemble the children of God. But for further answer, to both the former comparatiue demands, touching the small portion of the godly, and the great porti­on of the wicked in these blessings of this life: we must vnder­stand another reason to bee this, that the Lord casteth these mercies of this life, and disperseth and scattereth them all a­broad, as a man or woman doth sometime throw downe a­mongst their children and seruants a lap full, or basketfull of crabs, or some other base fruit: where he that is strongest, and whose minde doth most affect such base things, getteth the greatest part, and they that are weake and whose stomacks care not for such raw stuffe, get nothing at all, or very little. So (I say) the wicked being strong in body, and minding altoge­ther earthly things, by scambling, and struggling, and scra­ping get much earthly muck: whereas the godly being for the most part of small power, and little minding such base things, but hauing their hearts set vpon better, euen vpon things that are aboue, where Christ Iesus sitteth at the right hand of God. Colos. 3. 1. and being also in that respect oft times very shiftlesse for things of this life, they get but a little, and are content with a little, so that they haue enough for present necessity, and so that they grow rich in heauenly blessings.

Againe, the great blessings of God for this life, bestowed vp­on the wicked, are but as great pasture knee deepe for oxen fatted for the slaughter. Furthermore, all the right of the bles­sings of this life, being only in the children of God (especially in respect of God, and from God) whatsoeuer the wicked doe possesse, yet are they neuer the richer thereby. Nay, their state is the worse: not only because thereby they are (as I said) fat­ted and made the fitter for Gods iudgements, but also because in the end they shall giue account, as vsurpers of that which was not theirs. In the meane time they are no better then bankrupts, that haue great shops, vse great dealings, and make many returnes, bearing great shewes, building goodly hou­ses, furnishing them richly, keeping great hospitality, main­taining themselues and theirs in costly apparrell, in all com­panies [Page 265] spending with the best, &c. but all of other mens goods, nothing of their owne. These may flourish and bluster for a time, and oftentimes so doe, as well as the wealthiest: but when it is once known that they are worth nothing, but that they owe ten times more then all that they haue will dis­charge; euery man then commeth vpon them thick and three fold: action followeth action: one arrest after another: and ex­ecution vpon execution. And then (alas) what are they the better for all their former shewes, and flourishing brauery? yea, are they not in ten times more miserable condition, then the poore man, that was not worth so much in all the world, as they sometimes spent vainly in one weeke? For such a man sitteth still, is quiet, and without interruption followeth his calling, when those gallant fellowes are either in prison, or lurking here and there, full of feare, and not daring to shew their faces, and when all that they had, is seazed to satisfie their creditors.

So is it with the wicked. Whatsoeuer they possesse; howsoe­uer they swagger, and ruffle it out with their wealth, and other prosperity, bearing all downe before them: yet when God shall call them to account, then they shall find that they had no interest vnto any thing they possessed: because they were without God, and without Christ in the world: and therefore that hauing much they had nothing. And then shall it be ten times worse with them, then if they had had neuer a groat: yea, then shall they wish that they had had nothing, because they shal be forced to giue an heauy reckoning of that which with­out any interest they inioied, & vsed, (or rather abused) at their pleasure as if it had been their own: yea then shall they find to their great woe, that the poorest, and sickest, and most despica­ble child of God, which liued alwaies in thraldome, bondage, and all other outward misery, was (euen in the greatest extre­mity of that his misery) in far more happy state and condition then the greatest, the richest, and the mightiest noble man or King in all the world was, that was none of Gods chil­dren.

Moreouer, as before wee heard, that the children of God haue that which they haue (whether little or much) with the [Page 266] fauour of God, so whatsoeuer the wicked haue, it is with the displeasure of God. As it is said of Saul, that God gaue Israel a King in his anger: Hose. 13. 11. so it may be said of all the pros­perity of the wicked, that God doth giue it them in his anger. And how can it be otherwise, sith they will not Kisse his sonne, whom he hath commanded them (yea all Kings and Iudges of the earth) to kisse vnder paine of his anger, and heauy displea­sure? Psal. 2. 12. If any man also take any thing from a man, es­pecially from a Prince, will not he from whom it is taken be angry? will not a king especially be most highly displeased with such rapine? especially when he hath promised it, and appointed it for his children? The earth is the Lords, and all that therein is: Psal. 24. 1. All the beasts of the forrest are his, the beasts of a thousand mountaines, &c. Psal. 50. 10. The siluer is mine, and the gold is mine saith the Lord of hosts: Hag. 2. 9. The Lord hath giuen all these things to his sonne, and in him to them that are his children by him: how then can he not be angry with them that seaze vpon them, not being his adopted children in Christ his only naturall sonne? yea, that being his enemies, do notwithstanding as boldly take them into their possession, and vse them as freely, as if they were his children, and so had interest vnto them? Doth not the Lord straightly forbid theft of man against man: and hath he not been angry, and is he not daily angry with them, that commit any theft against man? will he not then much more bee offended with theft against himselfe, and against his sonne Christ Iesus? That which is but theft against man, is sacriledge against God and Christ Iesus.

Againe, though the wicked be in neuer so great prosperity, yet all is most vncertaine; and in a moment, either all is taken from them, or they be taken from all.

That which is said of riches, that they take themselues to their wings and as an Eagle doe flie into the heauen: Pro. 23. 5 (that is, they are quickly out of sight and out of reach) as also often­times, that they be vncertaine: 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 diuers other testimonies, so especially by that which before was alledged out of Iob 15. 29. &c.

Touching the taking away of the wicked from their wealth and other prosperity, doth not our Sauiour teach it by the pa­rable of the rich man, that (like many rich men in these daies) was altogether carefull for enlarging his barnes, to keepe the great abundance of corne that his land had brought foorth, and to eat and drinke, and take his pleasure for many yeeres (as thinking he had enough, and that he should liue long) ne­uer thinking of any thankfulnesse to God, neither taking a­ny care, how to imploy, and bestow it well to Gods glory, and the comfort of other that were in want? Doth not (I say) our Sauiour 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 barnes, and taking his ease, &c. our Sauiour telleth vs that it was presently said vnto him by the Lord, O foole this night will they fetch away thy soule from thee: and then whose shall all those things be, which thou hast prouided? Luk 12 20.

To the same purpose Zophar saith, The reioicing of the wicked is short: and the ioy of the hypocrite is but a moment. Though his ex­cellency mount vp to the heauens, & his head reach vnto the clouds, yet he shall perish for euer like his dung: and they which haue seene him, shall say where is he? He shall flie away as a dreame: and they shall not find him: and shall passe away as a vision of the night. So that the eie which had seene him, shall see him no more: and his place shall see him no more: Iob 20. 5. Dauid testi­fieth the very same: I haue seene (saith hee) the wicked strong and spreading himselfe like a Bay tree: yet he passed away, and loe 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 owne experience of many daily that are left great portions, and yet liuing wickedly, come to extreme beggery. For the second, that many of the wicked, hauing great states are themselues taken from all; how soone 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 soone (I say) were all these taken from all their wealth, [Page 268] from all their honor, from all their worldly prosperity?

Touching both the former points iointly, how soone did Haman and Belshazzer lose both riches and honors, withall their other earthly prosperity, and life it selfe?

Neither only is the prosperity of the wicked taken from them, or they from it, but sometime also themselues are so bur­thened therewith, that howsouer they got it with great paine, and yet perhaps also with some pleasure, yet they are neuer well till they be disburdened of it againe. It is with them as it is with drunkards, and gluttons, who drinke largely, and eat greedily: but hauing ouer much charged their stomacks, they are sicke and very sicke till they haue vngorged them­selues. Let no man bee offended with this similitude, as thinking the same too rude and homely for so diuine an argu­ment, as now I am occupied in. It is the same that Zophar v­seth in the same case, and whereby he doth most elegantly and excellently set foorth the condition of the wicked in this be­halfe. For thus he writeth, He hath deuoured substance, and he shall vomit it: for God shall draw it out of his belly: Iob 20. 15. and a­gaine, he shall restore the labor (that is, that which he got with much labor) and shall deuoure no more, &c. vers. 18. and againe, Surely he shall feele no quietnesse in his body (as it is with drun­kards and gluttons, that being more then cropfull, are also cropsick, and tormented in their bodies till they haue empti­ed themselues) neither shall he reserue of that which hee 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, &c. vers. 20. 21. 22.

This is somwhat manifest by the example of Achan, who (contrary to the commandement of God) hauing taken a good­ly Babylonish garment, two hundred shekels of siluer, and a wedge of gold of fifty shekels waight (in the sacking of Iericho) was forced himselfe to bring all forth, and so he with all his family, were burnt with fire: Iosh. 7. 20.

It is more manifest by the example of Iudas, who hauing greedily taken thirthy pieces of siluer for the betraying of his Lord and Master, made as much hast to be rid of it, as euer he did to get it: and he came vnsent for and brought it with [Page 269] his own hands to the Priests, and threw it downe, &c. and then went and hanged himselfe, &c. 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 aduersity with the chil­dren of God, then in their prosperity, to inoy the pleasures of sinne for a season. For what gained Gehezi by the two ta­lents of siluer, and the two changes of garments, which by lying and falshood he got of Naaman the Syrian? Did not the leprosie of Naaman cleaue vnto him, and to his seede for e­uer? 2. Kings 5. 27. Whether then had he been better to haue beene without the wealth, or without Naamans leprosie? 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 enioy that with ease, which the wicked haue scraped and raked together with much paine. So saith Salomon, The riches of the sinner is laid vp for the iust: Pro. 13. 22. So also saith Iob, Though he should heape vp siluer as the dust, and prepare raiment as the clay; he may prepare it, but the iust shall put it on: and the innocent shall diuide his siluer: Iob 27. 16.

Hereof Haman is a most pregnant example. For was not his house giuen to vertuous Queene Ester? was not the ring which himselfe did weare (euen when hee came with the King to the royall banquet of Ester) giuen to godly Mordecai, whom Haman had hated with a perfect hatred? Ester 8. 1. 2.

Truely this is a great prerogatiue of the children of God, that the wicked and their enemies that scorned and con­temned them, should be their seruants 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; [Page 270] but with so small comfort, that they were a great deale better be without it. This shall be sufficient for the reason, both why and how the children of God hauing onely right to all the blessings of this life: yet sometimes are in want, and oft times haue but a small portion of them: as also why and how the wicked hauing no interest at al vnto them, yet for a time haue them in great abundance.

CHAP. XXIIII.

IT remaineth now to shew further, why as the wicked doe thus often partake of the blessings of this life, promised, due, and proper only to the godly: so sometime the godly meete also with afflictions threatned to the wicked, and most proper­ly and rightly belonging vnto them: and that without any impeachment of their dignity; and of the priuiledges, and prerogatiues 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, doe therefore receiue the outward rewards of the children of God, that (as I said) they may haue nothing where­with to blame the iustice of God (albeit, where there is any sin, there neuer can be any merit or desert before God) so the children of God, when they behaue themselues as the wicked, doe somtimes tast of the iudgements of the wicked in this life, that they may the better be freed from them, and from the feare of them in the life to come.

This is manifest by the manifold afflictions that befell Da­uid after his sinne both with Bathsheba, & against her husband [Page 271] Vrija, and also in numbring the people. Notwithstanding as the Lord doth giue the wicked his blessings of this life, ra­ther in wrath then in fauor, (as hath been before said) so hee doth afflict his children, not in wrath but in loue, to make them the more partaker of his holinesse, that they may the better liue: Heb 12. 5. 6. 7. Reu. 3. 19. and to teach them his lawe; that they may haue the more rest in the dates of euill, whiles the pit is dig­ged for the wicked: Psal. 92. 12. Such vse did Dauid make of his afflictions, both after the former sinnes, and also at other times, as himselfe testifieth saying, It is good [...]or mee that I haue been afflicted, that I may learne thy statutes: P [...]al. 119. 71. And this kind of affliction is called the triall of our faith, much more pretious then gold that perisheth, though it be tried in the fire: 1. Pet. 1. 7. Because as fire purgeth the gold from drosse, and as sope maketh the linnen cleane, so this affliction is a meane to purge vs of our corruption. As plowing also of the ground killeth the weeds, and maketh the ground the fitter to bring foorth corne: as harrowing likewise breaketh the hard clods, and so furthereth the former worke of the plough: whereby the ground so ploughed and harrowed may be the more fruitfull: so afflictions seem to kill the weeds of sinne remaining in the children of God, and to mollifie the hard clods of their harts, that they may beare the more fruits of righteousnesse. Is it a­ny harme to be so afflicted? no more then for gold to be tried in the fire: then for foule linnen to be washed with sope: then for ground to be ploughed and harrowed. Therefore the man whom the Lord doth so correct and chastice is pronoun­ced blessed: Psal. 94. 12. before alledged, and Iob 5. 17. Therefore also the Apostle Iames willeth them to whom he did write to account it exceeding ioy, when they did fall into many temptations or afflictions: Iames 1. 2. yea he maketh that the first precept or exhortation of all the Epistle, that it might be the more regarded.

To shew more particularly how by afflictions we are taught the law of God, & purged of such corruptions as do stil remain in the best, let vs vnderstand that the said best of Gods chil­dren, being ready by prosperity to be puffed vp, (as before we heard by the examples of Dauid, Salomon, and Hezekiah) [Page 272] therefore afflictions serue for the repressing of such pride, and to make vs the more humble.

Dauid did no sooner heare the afflictions threatned which afterward were inflicted vpon him, but presently he humbled himselfe saying, I haue sinned against the Lord: 2. Sam. 12. 13. and in further testimonie of that his humiliation, hee did af­terward write the whole most dolefull and heauenly one and fifty Psalme.

When also the Angell of the Lord for his numbring the people smote Israel with the plague, how did he and the elders of Israel humble themselues againe? 2. Sam. 24. 17. and 1. Chro. 21. 16. as before hath been shewed 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 themselues are taught the more to pity other in the like affliction. Yea, this was one end of our chastisement vpon Christ himselfe: 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 weane 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 dissolued, and being with Christ: Phi­lip. 1. 23.

Fourthly, by afflictions they are taught to bee the more thankfull for the contrary blessings, when they shall enioy them: as by pouerty to be the more thankfull for wealth: by sicknesse to be the more thankfull for health: by trouble to be the more thankfull for peace, &c.

Fiftly, by afflictions, especially by those that come vnto them by the hatred of the world against them, they haue the better assurance, both that themselues are not of the world, but of God, For if they were of the world, the world would loue them: Ioh. 15. 19. and also of their future similitude to Christ in glory: Rom. 8. 17. 2. Tim. 2. 12. whereof we shall speake more af­terward. And the same is it that the Apostle teacheth the Phi­lippians, [Page 273] bidding them in nothing to feare their aduersaries. Why so? Because (saith he) this is to them a token of perdition: but to you of saluation. Philip. 1. 28. So he sheweth by an argument ta­ken from comparison of equals, that euen as to be an aduersa­ry 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 saluation. Only this is the difference, that they that by hatred and persecution of the children of God haue a great signe of perdition, may for all that, by faith working repentance, be saued, but they that once by any good testimony be assured of saluation, shall ne­uer perish.

Sixtly, by suffering a little smart of the fruit of sinne heere, they doe the better learne, both what all is that they haue de­serued in the life to come, and also what Christ hath suffered for them, in bearing the whole punishment of all their sinnes: and therefore how they ought to loue him in that behalfe, and how thankfull they ought to bee to God for their deliue­rance from euerlasting torments: in respect whereof, these light and momentany afflictions of this life, are but as fillips, and fleabites: and consequently also they learne how they are to pity them that are going towards the place of such tor­ments; and how in pity they are to labor their reclaiming and conuerting.

These are the principall particular points of the lawe of God, which the children of God doe learne by the afflictions of this life: the least whereof is more worth then 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 haue thus briefly set downe in that behalfe, it may sufficiently appeare, that the exchange sometimes of momentany afflictions for temporary blessings, is no detriment to the children of God, but rather an exceeding gaine and benefit.

If it be obiected, that some of Gods children are subiect also to extraordinary deaths: as Eli brake his neck falling backward [...] [Page 274] 1. Sam. 4. 18. The Prophet that had done contrary to the word of God was killed by a lyon: 1. Kings 13. 24. Noble Iosiah died of the wound that he had taken by the sword of the vncir­cumcised 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 haue slept (that is, to haue died somwhat extraordinarily, & by an vntimely death) for abuse and disorder in the supper of the Lord: 1. Cor. 11. 30. If (I say) this be obiected, and so confirmed by these former and other the like examples, and vpon 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 ioy and happinesse to the godly, and that by sense and feeling, as the rich man and Lazarus did: Luk. 16. 23.) yet in such sicknes vnto death, there may be before death, and (no doubt) is re­pentance in al the children of God, of such particular sinnes, as whereby they see they haue procured such particular chastise­ments vpon themselues: and so by iudging of themselues for the said sins, they haue the better assurance, that they shall not be iudged of the Lord. Therefore the Apostle saith in the place before alledged, (after mention of sicknesse and death) when we are iudged, we are chastned of the Lord, that we should not be con­demned with the world: 1. Cor. 11. 32. which is all one with the ge­nerall end of afflictions before mentioned, viz. that we may liue: Heb. 12. 9.

Againe (both further to amplifie that answer to the former obiection, and also now to shew some other vses of the afflicti­ons of Gods children in respect of other) they are so afflicted (especially for particular sins) that other as well as themselues (liuing after their said vntimely death) seeing how he whom they call father iudgeth euerie man (as well his own children as other) according to their worke (in this world) without respect of persons, may afterward passe the time of their dwelling here in the more feare: 1. Pet. 1. 17. and make an end of their saluation with [Page 275] 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 hypocrisie; and rather because God had so compassed and walled them a­bout with his mercies, then in a simple, and a pure loue to­wards God himselfe. Is not this euident by the answer of satan vnto God, when God had asked him if he had not considered Iob and all his vprightnesse, &c. Doth Iob (saith satan) feare God for nought? Hast thou not made an hedge about him, and about all that he hath on euery side? Thou hast blessed the worke of his hands, and his substance is encreased in the land. But stretch out now thine hand, and touch all that he hath, to see if hee will not blaspheme thee to thy face? Iob 1. 8. 9. 10. Doth not satan in these words plainly accuse Iob to haue done all that he had done, only in hypocrisie, &c? Therefore the Lord gaue him leaue to try Iob, & to exercise him with many afflictions one after ano­ther, & one in the neck of another, for the confutation of that slanderous accusation of Iob by satan, & for declaration of his integrity to al the world. Yea, (by this occasion to insert here another benefit by afflictions to the children of God concer­ning themselues) as by wrastling a man somtimes knoweth his own strength better then before he did; so oftentimes by affli­ctions, a man better knoweth his owne 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 workes of God may be shewed on them. Our Sauiour 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 worke of God might be shewed on him: Ioh. 9. 2. 3.

So it seemeth that Lazarus was therefore sick, & died of his sicknesse, (sooner then by the course of nature he should haue died) not for any speciall sinne of his owne, but for the bet­ter manifestation of the glorie of God, by his miracu­lous raising againe, after buriall, and after death and buriall [Page 276] diuers daies. So our Sauiour saith to his disciples before hee was dead, This sicknesse is not vnto death (viz. to lie or continue in death till the generall resurrection) but for the glory of God, that the sonne of God might be glorified thereby: Ioh. 11. 4. So he said after he was dead and buried, vnto Martha, who obiected, that he had been dead foure daies: Said I not vnto thee, that if thou didst beleeue, thou shouldst see the glory of God? vers. 40.

Fourthly, the godly are sometimes taken away by an ex­traordinary kind of death, not onlie to teach other the more to take heede of all such sinnes as for which they are so taken away: but also to admonish men not alwaies to iudge other by their end, except their life haue also been wicked, but ra­ther to hope well of them, if their former life haue been godly, albeit their end be somewhat vncomfortable.

Finally (to make an end of my answer to the former obie­ction touching the afflictions of the children of God, sith all afflictions are threatned only to the wicked, as all blessings are promised only to the godly) though the troubles of the righte­ous be great, yet the Lord deliuereth 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 slaie them: and they that hate the righteous shall perish: Psal. 34. 19. 20. 21. Therefore Salomon admonisheth the wicked not to lay waite at the house of the righteous, because though the iust man fall seuen times, yet he riseth again; (that is, though he haue many af­flictions, & be now vp, now presently down, yet at the last the Lord deliuereth him out of all) but the wicked doe fall into mis­chiefe, or do perish, and be vtterly (at the last) ouerthrowne in their misery: Pro. 24. 15. 16. Yea, though they crie, yet there shall be none to saue: yea, though they cry vnto the Lord, yet he shall not answer them. Psal. 18. 41.

Of both these, viz. of the deliuerance of the children of God out of their troubles, and of the perishing of the wicked in theirs, wee haue mentioned diuers examples before, not needfull now to be repeated.

Though also the Lord do suffer the afflictions of his chil­dren to continue, yet in the end he will most gratiously deli­uer them by death: and translate them to himselfe, where they [Page 277] shall rest from their labor: and where they shall reap the fruit of all their workes: Reuel. 14 13. of the which rest and other re­ward of their workes, all the afflictions of this life are not to be accounted worthy: Rom 8. 18. Yea, in respect of which most ex­cellent and eternall weight of glorie, all affliction here is but ex­ceeding light and momentany: 2. Cor. 4. 17. But of this more after­ward.

In the meane time the Lord will either mitigate the said afflictions of his children, or shew his power in their weak­nesse, not laying more vpon them, then he giueth strength to beare, neither suffering them to be tempted aboue their strength: 1. Cor. 10. 13. The Lord knoweth to deliuer the godly out of tentati­on: and to reserue the vniust vnto the day of iudgment vnder punish­ment, or to be punished: 2. Pet. 2. 9.

Are not these things singular priuileges? Are they not ex­cellent dignities? To haue the right of all the blessings of this life? and to haue the very afflictions of this life made so ma­ny waies beneficiall? so that the children of God may not on­ly say that light is sowen for the righteous, and ioy for the vpright in heart: Psal. 97. 11. but also that vnto the righteous ariseth light in darknesse it selfe: 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 adde both of such blessings, and of such afflictions, and also of all other things, that we that are the children of God, do not vncertainly hope, but fully and most certainly know that all things work together for the good of them that loue God. Rom. 8. 28. What all things? yea all things: youth as well as age: weaknesse as well as strength: trouble as well as peace: sicknesse as well as health: pouerty as well as wealth: the single state as well as the married: disgrace as well as credit: contempt as well as honor: low degree as well as high imprisonment as well as walking at large: bondage as well as freedome: losses as well as gaine: barrennesse of the body as well as fruitfulnesse: a troublesome wife as well as a comfortable wife: wicked and rebellious children as well as good and dutifull: death of father, mother, brother, sister, husband, wife, children, and other friends, as well as the life [Page 278] and long continuance of them: trauelling abroad as well as keeping at home: banishment as well as abiding in our owne country: the hatred and displeasure of men, euen of the migh­ty men of the world, as well as their loue and friendship: dan­gers as well as safety: foule or cold weather, as well as faire and hot weather: to conclude, death as well as life: and any one thing els, as well as another.

All this is so to be vnderstood, that wee may admire the wisedome of God in turning all things to good to them that loue Note. him: and that we acknowledge the state and condition of such to be the more honorable 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 reuealed will: and yet to be content with whatsoeuer the Lord shall doe, and to possesse our soules in patience, as knowing that howsoeuer things fall out a while, yet at the last the end will be good for vs.

But this being a matter of good moment, it shall not be lost labor to insist somewhat more vpon it, and to make it more plaine, that all men may the better see, that all things worke indeed to the good of them that loue God; that is, of his children, because we haue heard before, that they only do loue 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 al them, that loue him, as hath been before declared. If God bee 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 vs, are more then they that be against vs. God is greater then all: Ioh. 10. 29. viz. not only in power but also in wisedome and goodnesse: as before also hath been shewed. Whatsoeuer he will in heauen or in earth that he doth: Psal. 135. 6. He will not that any thing shall hurt vs: therefore nothing can hurt vs. He will euery thing shall doe vs good; therefore euery thing shall doe vs good. The prouidence of the Lord is so ouer all, that neither a sparrow lighteth vpon the house top, nor an haire falleth from our head without his said prouidence: Mat. 10. 29. 30. If we that are euill be ready to doe any good that is in [Page 279] our power to our children, shall not God much more be wil­ling to doe 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 counsell shall stand, and he will do whatsoeuer he will. Isai. 46. 10.

Againe, if any thing will hurt vs, is it not to be feared from our enemies? yet our most deadly enemies, can God restraine from doing vs any hurt: yea, he can force them to do vs good? If satan himselfe, euen with a great army (an whole legion of his angels) could not enter into the heard of the faithlesse Ga­darens swine, without leaue from Christ; shall we thinke that he can doe any hurt to them (either touching their persons, or touching their goods) that beleeuing in Christ are mem­bers of his body, without leaue from him? It is manifest that he cannot, by the history of Iob: yea, by that history it is eui­dent, that albeit satans malice be vnchangeable, so that he cannot but in affection bee an enemy to all the children of God; yet by the wise and gratious prouidence of God, he wor­keth the good of Gods children, and in that respect his ma­lice may be said to be turned into friendship. For was not Iob so much the more blessed in the end (euen 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 satans souldiers: which doe no­thing but by his appointment: and therefore that which they are by Gods prouidence forced to do for Gods children, may be said to be done by satan himselfe.

The same is also manifest by the curses of satans eldest son, against vs here in England. For as all the while we had the Popes blessing we fared the worse in soule and in body, for this life and for the life to come; so haue we not seen by experi­ence, that the more he hath cursed vs, the more God hath blessed vs with peace, with honour in the eies 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 vnto satan) as he did Esau vnto Iaakob, and the Egyptians to the Israelites for the lending vnto them their [Page 280] iewels, &c. or he can confound them, as he did the Egyptians afterward, returning againe 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 practises therof do continue, yet all shall be in vaine, 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 deliue­rance did the Lord giue to the Israelites. The persecution of Dauid by Saul made the more to Dauids aduancement. All that satan did by Haman against Mordecai and the rest of the Iewes, wrought together for the further good of Mor­decai, and the other Iewes. For thereby they had a greater li­berty, and a greater hand against all their enemies, then euer before they had.

Yea, when satan also getteth some of the children of God to be his instruments, and factors (as it were) to worke some mis­chiefe against some of the better children of God, God doth no more fauor this proceeding, then if it were altogether by satan himselfe, & by such as do belong vnto him: yea, though such things be begun by some of the children of God them­selues, and afterward seconded by some other altogether wic­ked, yet this shal 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 mischiefe against them whom he especially hateth. Is not al this manifest by the histo­ry of Ioseph? For did not satan first prouoke Iosephs brethren a­gainst him? euen to sell him out of the country to certaine Ish­maelite merchants? Did not these second the former practise of Iosephs brethren by selling him further off, namely to Poti­phar in Egypt? Was not all that seconded againe by Potiphars wife; first most wickedly tempting Ioseph to adultery? and se­condly (when that way she could do nothing) by false accusing him to her husband of a rape offered by him vnto her? was not that also seconded by the vniust dealing of Potiphar, in com­mitting Ioseph to the kings prison, without any examination of the complaint of his wife? When Ioseph had lien long there, and at last interpreted the dreames of Pharaohs butler & baker, [Page 281] might not all the former hard dealing against him seem to be yet furthered by the butlers long forgetfulnesse of him? yet al these things wrought together at the last, both for the great aduancement of Ioseph, according to his former dreames (the cause of all the former hatred of his brethren against him) and also for the good of his brethren themselues, and of all their houses. So we see that God that fetcheth light out of darknes, can make the sins of his children somtime to worke for their out­ward good: not to incourage any to sinne, but to comfort all belonging vnto him, against too much feare of the iudge­ments deserued by sinne, and to shew the exceeding priuilege of his children in this behalfe.

Thus much of the working together of the practises of satan & of his instruments for the good of the children of God: where­by the said children of God may the better assure themselues, that much more wil other creatures worke for their good.

I shall not need to speak any thing in this behalfe of the An­gels in heauen. For no man will make any question of their working together for the good of Gods childrē: euen 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 preserue them from dangers, & do otherwise attend vpon them for their good, both aliue and dead: as afterward we shall heare.

Touching vnreasonable creatures, we read how the rich mans dog in the Gospell came and licked the sores of poore Lazarus: Luk. 16. 21. Balaams Asses mouth was opened to re­proue Balaam for going to curse the Israelites: Numb. 22. 28.

The greedy rauens that are ready to take meat from men, brought bread & flesh to Elija morning & euening: 1. Ki [...] 7. 6.

Th Lord did so bind the fierce & roring lions to the peace towards Daniel, that he being thrown into their den amongst them, continuing there an whole night, and the dens mouth being couered with a great stone, none of them did him any hurt: Dan 6. 22. And yet the same lions caught Daniels accusers with their wiues and children (being by the commandement of the king cast into their den) and brake all their bones in pie­ces, ere they came at the ground of the denne: vers. 24.

That lion also that had commission from God, to kill the Prophet that had behaued himselfe vnlike a child, in trans­gressing the word of God, by vertue of the same commission was not only restrained from doing any hurt to the dead bo­dy of the said Prophet, or to his Asse whereon he rode, but also attended thereupon, that no other wild beast might teare in peeces either the said dead body of the Prophet, or his Asse, but that the said dead body might be kept safe to be buried. When also the other Prophet that had deceiued 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 Asse, and to cary it away: 1. Kings 13. 24.

The caterpillers, grashoppers, flies, lice and frogs were sent to plague the Egyptians for the good of the Israelites, and to procure their more speedy deliuerance out of the land of E­gypt.

Touching senselesse creatures: when God commanded the fire not to hurt Shadrach, Meshach, and Abednego, it did not so much as burne any haire of their head, or scorch their garments, neither was there any smell of fire about them: Dan. 3. 27. yet so hote was the fornace made, that the flame that came out of the mouth thereof, deuoured those men that brought foorth Sha­drach, Meshach, and Abednego, verse 22. not being put into the fire, but only comming neere it, to cast in Shadrach, Meshach, and Abednego.

The fire that came downe from heauen, and consumed the two captaines and their fifties sent to fetch Elija, did not sease vpon the third captaine and his fifty, that by humbling him­selfe to Elija, and crauing his fauor, shewed himselfe to be one of the children of God: 2. Kings 1. 14.

The fire that consumed Sodom and Gomorrha had no power ouer Lot, and them that went out with him.

Though the aire be neuer 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 preserue from the noisome pestilence, that killeth in the dark­nesse, and from the plague that destroieth at noone day: so that al­though a thousand fall on their left side, and ten thousand on their [Page 283] right hand, yet it shall not come neere them. Psal. 91. 1, 3, 5, 6, 7. Yet this and other things touching outward preseruations must still be remembred to be with condition, if it shall be good for them to liue, and not better by death to be deliuered from e­uils to come, Isai. 57. 1.

Did not the liquid waters of the red sea, and of Iordan (con­trary to their nature) stand vpon heapes, and become like a wall for the good of the Israelites? Did not the hard rocke (a part of the earth) giue water likewise vnto them?

This that I haue spoken of these creatures, is to bee vnder­stood of all other: because God hath promised to make such a league with all creatures for his children, that the wolfe shall dwell with the lambe, and the leopard with the kidde, and the calfe with the lyon, and the sucking child shall play vpon the hole of the aspe: and the weined child shall put his hand vpon the cockatrice hole, and that nons shall hurt or destroy in all the mountaines of his holinesse, &c. Isai. 11. 6. &c. and 65. 25.

The like almost is that his promise of such a couenant with his people, that hee will cause the euill beasts to cease out of their land, that so they may dwell safely (euen) in the wildernesse, and sleepe in the woods, Ezek. 34. 25. that is, in the places of greatest danger. If the Lord haue made such a couenant for his children with all creatures, what creature dare to trans­gresse it?

When Abimelech king of Gerar commanded all his people that none should hurt Izaak nor his wife, did not Izaak then liue in the more peace, so that hee sowed in the land, &c. which before he had not done? Gen. 26. 11. Was the word of an hea­then king to his heathen people (that were worse than vnrea­sonable creatures) of that authoritie? and shall not the word of God be as authenticall with all his creatures?

The very couenant of God with his children, bindeth all o­ther creatures to the peace & good behauiour towards them. If once it be knowen that a king haue made a league with an­other people, betwixt whom and his people, there was before hostilitie and open warres, doe not all such a kings subiects lay downe all their weapons of warre, and frame themselues to liue in peace, with the other with whom they before had had [Page 284] mortall war? Is the league of a mortall king of that force with his subiects for their former enemies, and shall not the league of the immortall God with his children be of much greater force to bind all his creatures to the good behauiour towards his said children, albeit by their sinne they haue brought the rest of the creatures to be subiect to vanity? Rom. 8. 20 21. Ve­rily no king is of that soueraignty ouer his subiects (either by right, or by tyranny and violence) that God is ouer all his creatures. Is not euery 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 loue God, is the greater priuiledge for such as do so loue God, and who by such loue doe the bet­ter shew themselues to be the children of God, because it fol­loweth on the contrary, that all things worke together to the hurt of them that doe not loue God: and so do shew them­selues not to be the children of God. This point is so plaine 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.

HItherto we haue 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 speake of those which they shall enioy in the life to come. These are two. First that they are freed from euerla­sting condemnation: secondly, that they are heires yea heires annexed with Christ. Both these follow vpon those things before spoken, concerning the dignity of Gods children. And first concerning the former, it followeth [Page 285] vpon that which hath been said of Gods loue in making vs his children. For how doth it stand with any reason or iu­stice, that such as God loueth, and hath made his children shall be condemned? Againe, if by faith we are saued (as hath been shewed) how can we be condemned? The like may be said hereof, in respect of our incorporation into Christ. For the Apostle saith, that there is no condemnation to them that are in Christ Iesus: Rom 8. 1. so also in respect of other points of that matter wherein we shewed the being of the children of God to consist; therefore in the former place, they that are in Christ Iesus are described immediatly in this manner, according to those things before spoken of the matter (as it were) of Gods children, viz that they walke not after the flesh, but after the spi­rit. So Iohn saith, of them that loue the brethren (one principall point of the said matter of the children of God) Hereby we know that we are translated from death to life, if we loue the bre­thren. 1. Ioh. 3. 14.

The same is also manifest, by the ende of Christs comming before spoken of. For therefore did he come into the world, that whosoeuer doth belieue in him should not perish, &c. Ioh. 3. 16. and that he might deliuer all them which for feare of death, were all their life time subiect to bondage: Heb. 2. 15.

This also followeth from the forgiuenesse of sinnes before likewise handled. For sinnes being that whereby we deserue condemnation, it must needs follow, that they being taken away, condemnation is also taken away. Being discharged of the offence, wee cannot but be released of the punishment. Who shall lay any thing to the charge of Gods chosen? It is God that iustifieth, who shall condemne? It is Christ which is dead, &c. Rom. 8. 33. 34. So these three are ioined together: No man to accuse where God iustifieth: no condemnation to them for whom Christ died: The Papists indeed doe boldly affirme, that the fault remitted, the punishment is often retai­ned. But as this is contrary to the former, and to diuers o­ther scriptures, so in common reason it is foolish, absurd, and grosse. For what a thing is this to say, that a man hath his trea­son pardoned, but yet he shall be hanged, drawn and quarte­red? Were not a man as good haue no pardon of his trea­son [Page 286] as haue such a pardon? If the Papists haue no better par­don of their sinnes (as indeed they shall not, without great re­pentance, and renouncing of their damnable errours) they shall be in a wofull case. Touching the truth of this point, that the children of God are freed from condemnation, I shall not need to say any more.

Neither shall I need largely to prooue, that this freedome from condemnation is onely proper to the children of God: sith they onely are elect to saluation, they onely are beloued of God, they only beleeue in Christ, and by faith are made his members, they onely may say, they haue not receiued the spirit of bondage to feare, they onely walke according to the spirit, they onely haue forgiuenesse of sinnes, &c.

The chiefe thing that I doe here propound to my selfe to shewe is, how great a benefit and priuiledge this is. That wee may therefore see this, let vs consider a little (as wee may) what condemnation is.

Briefly, and in one word, Condemnation is the whole curse of God in the world to come, first vpon the soule onely, till the day of iudgement, then vpon soule and body after the re­surrection, for euer and euer.

But let vs yet see the degrees of it more particularly.

The first degree therefore is, the angry, wrathfull, and fear­full countenance, rebuke & sentence of the Lord Iesus Christ, the Iudge of all the world, against them, that are before ap­pointed, or ordained to condemnation: viz. against all the vngod­ly, which before had turned the grace of God into wantonnesse, and denied God the onely Lord, and our Lord Iesus Christ, Iude 4. when they shall be all gathered before him. For then shall the Lord Ie­sus Christ, that great Iudge of all the world, speake vnto such in this manner; Depart from mee ye cursed into euerlasting fire prepared for the deuill and his angels, Matthew 25. 32. and 41.

The wrath of a King (saith Salomon) is like the roaring of a lyon, he that prouoketh him to anger sinneth against his owne soule, Pro. 19. 12. and 20. 2. Is the wrath of a mortall king (whose breath is in his nostrels) so fearefull? How fearefull (alas) then is the wrath of the immortall King of Kings, that setteth vp and [Page 287] casteth down? 1. Sam. 2. 8. and by whom all Kings reigne, and Prin­ces decree iustice? &c. Pro. 8. 15.

The rebuke of a King is the more heauy, the more publike it is. How heauy then shall that rebuke of the King of kings be, which shall be giuen in the presence of all the world; not only before all men, but also before all the Angels, both good and bad?

The second degree of condemnation is in the former sen­tence, viz. the separation from the gratious and comfortable presence of God: For our Sauiour saith, depart from me ye cur­sed, &c. When he saith depart from me, he meaneth the banish­ment of them, not only from himself the second person in the Deity, but also from the father and holy ghost. For as they that haue communion with Christ haue also communion with the Father and the holy ghost (as before hath been shewed:) so they that are depriued of Christs company, are likewise depriued of the company of the Father, and of the holy Ghost.

To be without God in this world (as we haue heard before) is one principal point of our misery by nature before our cal­ling. Yet there they that are so without God, haue often times many friends & great friends, which for a while seem much to allay their misery, & as it were to still them like little children, in their absence from God. If it be such a thing to be heere without God, where we haue many other friends with whom a little to while away the time, what alasse (will it be to be without God in the world to come, where we shall haue no friends at all with whom to passe away the time, or by whom to haue any comfort?

Amongst men, when subiects begin to be suspected of trea­son, or otherwise to be in disgrace with their soueraigns, this is no small degree to further punishment afterward, viz. to be ba­nished from the court of such princes, or to be commanded to keep out of their presence. After that Absalom for the murder of his brother Amnon, had fled from Dauid (as fearing his dis­pleasure) & had bin absent (as a banished mā) for three yeers to­gether, & yet after that, was so reconciled to his father, that he might returne into the kingdome, but notwithstanding was commanded to goe to his owne house and not to see the kings face: [Page 288] 2. Sam. 14. 24. in which state he continued for two yeers more; how did Absalom take this? Truly, as bad as he was, yet he took it so heauily, that he neglected no meanes (vsuall with carnall men) for the recouering againe of the Kings fauour, that he might see the Kings face as he had done. And therefore when he had sent diuers times for Ioab, to intreat him to be a medi­ator for him to the King his father in that behalfe (as he had before for bringing him againe into the kingdome) and that yet Ioab would not come at him, then he caused his men to set Ioabs corne on fire: vpon which occasion Ioab came to him, and then Absalom vsed him for recouery of Dauids fauor, that he might see his face: vers. 29. Doth not all this argue, that Absalom (though a wicked man) tooke it as a great punishment so to be banished from his Princes court, and from his fathers house? Yea, it is a great punishment for any child to be bani­shed from his Fathers house, though his father be far inferior to a Prince. Was it not much for Hagar with her sonne 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 themselues, they knew not where nor how? Genes. 21. 14. How great a thing this was, their misery afterward doth declare. For as the prodigall sonne said, How many hired seruants at my Fa­thers house, haue 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 Abrahams house (which then was the house and Church of God) being cast out of the same, they were in a short time ready to dy for want of water: Gen. 21. 15.

If then it be so great a matter for a subiect to be banished from his Prince-Court and presence; and for a child to be thrust out of his earthly fathers 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 heauen! It is an heauy thing, to be banished from the house and presence of God, as he reuealeth himselfe in his word, vpon the earth. Before the law it was the greatest punish­ment [Page 289] (almost) that could be in this world: Gen 3. 23. and 4. 14. and 17. 14. and euen vpon the giuing of the law: Exod. 12. 15. 19. and after the giuing of the law: Exod. 30. 33. and 38. as also in the time of the Gospell: 2. Thess. 3. 14. 1. Cor. 5 3. &c. 1. Tim 1. 20. In which two last places, the heauinesse of this thing (I meane to be shut out from or throwen out of the house and presence of God here vpon the earth) is much aggrauated by this phrase, of deliuering ouer, or giuing vp to satan: For doe we not therby plainly see, that they that are so cut off from the house, and shut out of the presence of God, are immediatly in the hands of satan himselfe, and so doe continue whiles they continue in that separation from God and from his house?

For this cause, Dauid 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 grieuously as that. He neuer lamenteth his absence from his country, from his friends, from his other commodi­ties which before he had enioied at home: but oft times doth he most heauily bewaile the other. It is the whole argument of the 84. Psalme: wherein he lamenteth his misery in that be­halfe, by consideration of the beauty of Gods tabernacles; by laying forth his vehement desire thereunto: by preferring the condition of the sparrowes and swallowes before his owne: (because they might sing and build their nests neerer to Gods altar, then he could come) and by laying forth the happinesse of them, that had daily accesse thereunto, though it were with much labor, much charge, and much wearinesse. So it is a good part of the 143. Psalme, where he professeth that his soule did as much thirst after the Lord (meaning his presence by his word and Sacraments, and other meanes in his tabernacle) as thirsty lands did in summer gape (as it w [...]e) for showres of rain: vers 6.

In the two and fortie Psalme he vseth he same metaphor of thirsting, but with comparison of himselfe therein, vnto the Harrs desire of water, being chased with hounds in summer: verse 1. &c. yea, he professeth in the next verse, that in regard of the reproches of the wicked which vpbraided him with his [Page 290] banishment from the tabernacle, as though he had trusted in God in vain, and therfore in scornefull manner had said vnto him, where is thy God? (as the Iewes did the like to Christ: Mat. 27. 43) he professeth (I say) that in regard of these reproches his heart was so filled with sorrow, that his teares had been his meat day and night; yea so abundant and vehement was his grief in that behalfe, that he found his soule euen to melt and (as it were) to swoone within him: in which respect he was faine to comfort the same (as it were) with aqua composita, and to say therunto twice in that Psalme: Why art thou cast down my soule? why art thou so disquieted within me?

Is it so heauy a matter, to be separated here from Gods pre­sence in his house and Church vpon the earth? How heauy then will it be, to be separated from his presence and dwelling place in the heauens, and from all communion with the tri­umphant Church in the heauenly places? Did Dauid find such sorrow, such griefe, such wo, and such pangs in his soule by his absence from Gods earthly tabernacle? Alas then, what shal be the woe, the gripes of griefe, and the howling of those, that shal be or are already separated from heauen it selfe in the world to come? Thus much for the second degree of condemnation, wherby the better appeareth how great the priuilege of Gods children is, in their freedome 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 al other good cōpany; yea, from euery thing that is good.

A subiect that is banished from the court, and presence of his Prince, and a son that is banished from the house and presence of his louing Father, may notwithstanding haue some com­fort, either at home in his own house, or in any other place whither he is banished, or within which he is cōfined: either by some other good company; or by the vse of some other com­modities; for the better vpholding & supporting of himselfe. But if besides banishment from his Princes Court and pre­sence, or from his fathers house and countenance, a man be al­so depriued of all other good company, and of all other com­forts, how wofull is his state and condition? What then is to be said of the condemnation of the wicked in this behalfe? in [Page 291] that (I say) they shall not only be cast out from the presence of God, but also be bereaued of alother good cōpany & comfort.

The fourth degree of condemnation is, that besides the three former, they shall be awarded the company of the diuell, and his Angels. So our Sauiour saith, Depart from me ye cursed into euerlasting fire, prepared for the diuell and his angels. In this description of euerlasting 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 diuell and his angels) we see who shall be the companions of those that shall be thrown out from the presence of God.

How fearfull this is, let it be considered, by the fearfulnesse that is in the best and stoutest hearted men, at the apparition euen of blessed spirits. For to omit how Mary feared when the Angell appeared vnto her with the ioyfullest salutation that euer before she had heard: To omit (I say) her feare, because she was but a woman: To omit also the feare of the shepheards when the Angell of the Lord came vpon them, &c. and brought them glad tidings that should be to all people, viz. that vnto them was that day borne a Sauiour, &c. Luk. 2. 8. &c. To omit (I say) this also, because they being but simple, poore, and plaine men might (perhaps) be afraid without a cause (and yet who oftentimes of better courage then such?) How did Cor­nelius, a valiant man, a man of courage, a Captaine of a band called the Italian band, a deuout man also (or a religious man) and one that feared God, how did he feare, when an Angell came to him, as he was priuately humbled before God in praier and fasting (oh how few such, or other great persons in these daies are so exercised in their priuat closets!) and when the said An­gell called him by his name, Cornelius? Acts 10. 3. 4.

Neither onely is the apparition of spirits indeed thus fear­full to flesh and bloud, euen to the stouest: but also the very suspition and imagination of a spirit is very fearfull: not to one alone, but to many together.

When all the disciples saw our Sauiour come walking vpon the sea, in the night toward their ship, how were they troubled; how cried they out for feare, saying (according to their imagination) It is a spirit? Mat. 14. 26. After that also, how were the said disciples [Page 292] abashed and afraid (when in the meane time by the companie and sermons, and works of our Sauiour they should haue ga­thered more strength) supposing only they had seen a spirit. Luk. 24. 37. because Christ came vnto them, and stood in the midst of them, all the dores of the house (where they were) being fast shut? Was the apparition of a blessed spirit from heauen, sent with most comfortable message so fearfull to them before menti­oned? Was the bare supposition and imagination of a spirit, so fearefull to all the disciples, not once but twice? Alasse then, how fearefull shall it be to the wicked in the end to haue the company of no other, but of all vncleane spirits, euen of all the diuels in hell!

Dauid 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 ioifull assemblies that sometimes he had had in those places, but was also forced to dwell for a time with the wicked: Woe is to mee (saith he) that I remaine in Meshech and dwell in the tents of Ke­dar [...] My soule hath too long dwell with him that hateth peace: Psal. 120. 5. 6. Indeed the companie of the wicked here is the porch or portall of hell: and the wicked are called diuels, Ioh. 6. 70. yet they are but yoong diuels and little diuels, in respect of the diuels in hell, and some of them are sometimes by the mercie of God made Saints. If therefore Dauid thought it so wofull, and if it be indeed so wofull to be but in the porch or portall of hell, and to dwell but a little, and as it were to lodge a night or two by the way in our pilgrimage heere, and our iourney towards heauen, in an Inne with yoong and little di­uels; how wofull may the wicked thinke it will be to dwell al­waies withall the great and master diuels in hell it selfe▪ Truly how lightly soeuer they account it now, because they do but slightly think of it, yet one serious thought of it would make their haire stand vpright on their heads. If it doe not, the lesse feare they finde by hearing and thinking of it heere, the more shall their feare be when they shall see this foule company, and none but them.

The fifth degree of condemnation is, that besides all hi­therto said of this argument, they shalbe throwen into a place [Page 293] of vtter darknesse, 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 darknesse, 1. Ioh. 1. 5. and seeing he dwelleth in the light that none can attaine vnto, 1. Tim. 6. 16. and seeing Christ Iesus also is the Sunne of righteousnesse, and the light of the world, (as before we haue heard) therefore it cannot be, but that such as are shut out from the presence of God, and of Christ, are al­so in extreme darknesse. As also the wicked doe heere loue darknesse more then light, Ioh. 3. 19. so it is meet they should af­terward be committed to a place of darknesse. Therefore al­so when the wicked are heere conuerted, they are said to be tur­ned from darknesse to light, Act. 26. 18. and to bee called out of darknesse into his maruellous light, 1. Pet. 2. 9.

How fearefull in this behalfe the condemnation of the wic­ked shall be, may appeare if we shall consider both that which I haue before written in Chap. 10. of the spirituall darknes and blindnesse of the wicked in this world, as also that which wee daily see of outward darknes heere, and of the vncomforta­ble condition of such as are either blinde, and so liue continu­ally in darknesse, or that are cast into prisons and dungeons, where they are depriued of all light.

The sixth degree of condemnation is, that besides all the former points, the wicked shall haue most exquisite, yea vn­speakable torments, yea such as no heart of man can conceiue. These are expressed by the names of such things in this world as are to flesh and blood most fearefull.

For in those places before alleged, Matth 8. 12. and 22. 13. and 25. 30. the place of condemnation is not onely called a place of vtter darknesse, 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, Reuel. 2. 11. And this second death is tenne thousand times worse then the first death, I meane then the separation only of the soule and the body: yea it were better ten thousand times that the soule and the body of the wicked should die and vtterly perish and come to nothing, (as the life and body of beasts doe) then that they should bee tormented as they shall be.

Therfore it is called by the name both of the second death, and also of fire, euen of the lake that burneth with fire and brim­stone: Reu. 19. 20. and 20. 10.

It is likewise called a worme and a fire, Marc. 9. 44. &c. where in verse 43. the word hell and sire are ioined together.

How intolerable also the paines and torment of hell bee, it appeareth by that of the rich mans soule in hell, Luk. 16. 23. 24. where it is said, that he being (touching his soule) in hell, and seeing Lazarus a farre off in Abrahams bosome (marke this word afarre off, against the Papists, that will haue Abrahams bosome to be neere vnto hell, and a part of hell it selfe) he cried out to Abraham, that Lazarus (to whom before he had denied all comfort, and to whom his dogs had shewed more mercy then himselfe) he cried (I say) that Lazarus might be sent to dip the top of his finger in water for the cooling of his tongue. Why so? Be­cause (said he) I am tormented in this flame. Such then were his paines and torments, that if he might haue had but a little ease for one member, he would haue accounted it an exceeding fauour. Such also shall be the torments of all other the wic­ked that shall be condemned. And although the torments of condemnation be thus described by these fearfull things in this life: yet the truth is, that no fearefull thing in this world, can sufficiently expresse the torments of the wicked in the world to come. The most exquisite torments that euer haue been deuised by any mercilesse, cruell, and sauage tyrants for the bodies of men, hanging, burning, either all at once or by piece-meales, renting in pieces with wild horses, pinching the flesh off with hot irons, boyling in lead, sawing, broiling vpon gridyrons, and such like, all these (I say) are but sports, pa­stimes, delights and pleasures, in respect of the torments to come in an other world.

All these degrees of condemnation hitherto spoken of, are the more, because the said condemnation so described shall be euerlasting, without end, without any mitigation: that is sig­nified by the worme that dieth not, and by the fire that neuer goeth out: Mark. 9. 44. &c. as also by the answer before spoken of, of Abraham to the rich man tormented in hell: therefore also we heard it before called euerlasting fire, and euerlasting paine: [Page 295] Mat. 25. 46. and euerlasting perdition, 2. Thes. 1. 9.

Yea, so farre is the condemnation of the wicked from all end and mitigation, that when all other things shall haue a kind of end, and when the soules of the wicked shall be ioyned to their bodies in the day of iudgment, then likewise shal their torments be increased.

This much amplifieth all the former. It is much to haue the frowning countenance, and wrathfull sentence of God: to be banished from his gratious presence, and to be depriued of all good company, and of all other good things: to bee made a companion of diuels: and to be cast into the place of vtter darkenesse, where is weeping and gnashing of teeth, and there to be tormented with a worme gnawing, and a fire burning: all these things (I say) are very much, though they should be but for a time: but neuer to haue God to looke cheerefully vpon them, or to speake comfortably vnto them: to bee banished from his gratious presence for euer: neuer to haue any good company, nor any other comfortable thing: to be alwayes companion with the diuels, and to be throwne into the place of darkenesse, from whence there is no hope of any redemp­tion: and to be tormented vnspeakably for euer, without any mitigation: to haue a worme alwaies gnawing within, and ne­uer dying, and a fire euer burning without, and neuer consu­ming or wasting: alas, alas, what eare doth not tingle to heare, what heart doth not quake and ake, tremble and shiuer to thinke vpon it? Yea, who quaketh not, who in euery member and ioynt trembleth not to consider of it, though himselfe be assured of freedome and discharge from it? How then shall they quake, quiuer, and tremble, that shall indeed bee so con­demned? All miserie and punishments here are somewhat mitigated to him that suffereth them, by hope of an end at the last, if not before, yet at least, in the houre of death.

The hardest apprentiship that euer was, with the most cruel & merciles master, after the longest time serued had some cō ­fort by thinking the time thereof to come, to bee shorter than that that was past. The like may besaid of any other bondage: But in the condemnation of the wicked, the longest time is alwaies behind. A beginning there is, but no ending. An hun­dred [Page 296] yeers past a thousand follow: and so million after milli­on. O dolefull, ô wofull, ô fearfull condition!

When Saul heard of the losse of this life the day following, not by the spirit of truth, but by the father of lies satan him­selfe, not transformed into an Angell of light, but only appea­ring in the habit of a Prophet, He fell straightway all along vpon the earth, and was sore afraid because of those words, so that there was no strength in him, neither could any body (almost) com­fort him: 1. Sam. 28. 17. Belshazzars countenance was changed, and his thoughts troubled him (at the sight of the hand writing vpon the wall, writing indeed his present ouerthrow, yet not to his vnderstanding, till Daniel did read and interpret the said writing) that the ioints of his loines were loosed, and his knees smote one against the other: Dan. 5. 6. His bones (as we say) did rattle in his skin, because from the guiltinesse of his conscience, he fea­red the worst, though as yet hee knew nothing. How then (think we) was he perplexed when the sentence of God there­in contained, was executed vpon him? Felix trembled to heare Paul but dispute (or preach) of righteousnesse, temperance, and the iudgement to come: Acts 24 25. Alas then, how do al those trem­ble and gnash their teeth, that do already feele the execution of the sentence of condemnation in their soules? And how shall they, and all other the wicked, quake and tremble in the day of iudgement, when they shall receiue the full sentence of con­demnation against their soules and bodies for euer and euer, without reuocation, without mitigation?

The more fearfull that thus it appeareth and is manifest shal bee the condemnation of the wicked that die in their sinnes; the greater priuiledge, prerogatiue and dignity it shall be to the children of God to be freed and discharged from the same. I might haue illustrated all before spoken of condemnation, especially of the extreme punishment of the wicked, with the perpetuity thereof, by the extremity of diuers bodily paines here in this life; euen in some one member, and but for a time: as of extreme tooth-ache: of the strangullion: of the stone in the bladder, or in the kidneys: of the gout; of the collick: and such like. For if these things but in one part of the body, and but for a time be so intollerable, what (alas) shall we thinke of [Page 297] the euerlasting torments of euery member of the body and soule, and the whole man for euer and euer? But it shall be suffi­cient, thus only to haue pointed at these things. Thus much for the first benefit of the children of God in the life to come, viz. for their freedome from condemnation.

CHAP. XXVI.

THe second benefit of the children of God in the life to come, is, that they shall be all heires, and haue a great inheritance. So saith the Apostle If we be children, wee are also heires; euen heires of God, and heires an­nexed with Christ: Rom. 8. 17. and againe, If thou be a sonne, thou art also an heire of God through Christ: Galat. 4. 7. So Peter ioineth together the worke of our regeneration, and the hope of an inheritance: 1. Pet. 1. 4.

Touching this inheritance, as before we noted certaine de­grees of that condemnation from which wee heard the chil­dren of God to be freed, the better to set forth their dignity in that their deliuerance; so let vs now also obserue certaine 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 alwaies a dishonor to be pla­ced at the left hand of Princes (in which respect Iames and Iohn 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 Iesus, when he shall come to iudge the quick and the dead, may well be accounted for a principall honor of them that shall be so placed.

So great an honor is it to be placed at the right hand of mortal Princes, that by a metaphor taken from the same, the whole ex­altation, [Page 298] and glorification of Christ Iesus 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 iudgement to be placed at the right hand of Iesus Christ, when hee shall come in the glory of his Father, with the holy Angels?

The second circumstance of the inheritance of Gods chil­dren, is contrary to the first degree before mentioned, of the condemnation of the wicked: viz. that Christ Iesus shall grace them with a most amiable countenance, and most gratiously speake vnto them; Come ye blessed of my Father, &c. The fauour of a King is like the dewe vpon the grasse, Prou. 19. 12. How great then is the fauour of God? Dauid opposeth the light of Gods countenance to all worldly prosperitie desired by the greatest sort of men, and professeth that he had, or should haue more ioy of heart thereby, than the men of the world haue in the day of their haruest, and when their corne and wine doe encrease, Psal. 4. 6, 7.

Both these circumstances are the more, because Christ himselfe shall so place them at his right hand, and so speake vnto them publikely, in the presence of his Father, and before all men, and angels good and bad; euen before all their aduer­saries. The more publikely, 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 vnto him, and inuiting him the same day to dinner, before all the Lords, and other attendants vp­on him: and afterward, at his comming to dine with him, em­bracing him againe, and speaking also most kindly as before, and declaring to the Lord Admirall and other nobles with him, what the said Frescobald had done for him, and at dinner placing him next to himselfe: The more publikely (I say) and before the more company that the said Lord Cromwell did so grace that poore decaied merchant, the greater honour it was to the said merchant to be so graced. How great then shall the honour of all Gods children bee, to be placed at the right hand of Iesus Christ, and to bee so gratiously spoken vnto by Iesus Christ himselfe, in the presence of all the world, before [Page 299] all kings and princes, as well as before all other the meaner sort of men: as likewise before his owne Father: before all his holy angels: and before the diuels themselues, the whole ar­my of hell?

The third circumstance concerning the inheritance of the children of God, is, that they shall haue a more neere commu­nion with God, and with Christ Iesus himselfe, than euer be­fore they had: viz. not only spirituall, but also locall, beeing there where himselfe is in all glory and maiestie. This is signi­fied by the words of our Sauiour before alleadged, Come yee blessed of my father, &c. The same is likewise plaine by the prai­er of our Sauiour for all Gods children, Father I will that they which thou hast giuen me, bee with mee, euen where I am, that they may behold my glory, &c. Ioh. 17. 24.

It is a great honour for a subiect, to be imployed in any ser­uice of his prince; but it is much more, to be alwaies neere vn­to him, in his chamber of Presence, and in his Priuie chamber. Who therfore can expresse the honor of Gods children, to be in heauen it selfe, Gods Priuie chamber, and alwaies to behold his glory and excellency? But of this further communion of Gods children with God and Christ Iesus, and so consequent­ly also with the holy angels, more shall be spoken afterward.

In the meane time, this shall suffice to haue beene spoken of these circumstances, of the inheritance of Gods children.

Now to speake more largely of the said inheritance it selfe, and so to come euen to the more ample declaration of their foresaid communion with God, let vs vnderstand, the said in­heritance, to be the greater honour because it is called the in­heritance of God: and men therby, in the two first places before alleadged, are called the heires of God. The greater that any man is in the world, the greater thing it is to bee heire vnto him; how great a thing then is it to be the heire of God?

Herein the children of God differ from the children of men, and of great men in the world; euen from the sonnes of the mightie▪ as they are called, Psal. 29. 1. For there is no man so great or mightie, but that hauing many children, there is but one amongst them all accounted the heire. But the chil­dren [Page 300] of God, though they be many euen as the starres of heauen, and the sand by the seashore: Gen. 15. 5. and 22. 17. yet they are all heires.

Yea, whereas great men, hauing both sonnes and daughters diuide their inheritance (for the most part) onely amongst their sonnes: (though also of many sonnes they make but one heire) and doe but giue portions of mony to their daughters: here the daughters of God shall be heires as well as the sonnes of God. The reason of this community of inheritance of all the children of God, is from the like communion betwixt Christ himselfe and them. The children of men are all and e­uery one children in themselues; they are not children by the eldest, or by the heire: but the children of God are not chil­dren in themselues, but only in Christ (as before hath been shewed) 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 commeth vnto them (sometimes the Father, somtimes the mother) all the children of God do inherit, their father (God himselfe) liuing with them for euer.

Againe, whereas somtimes the children of men may indeed be all said to be heires; yet the inheritances of them are distin­guished one from another, the eldest hauing his inheritance by himselfe, and euery one of the other hauing his seuerall in­heritance: the eldest being somtimes heire to all the freeland: and the yongest to all the copy hold, &c. But the children of God are all heires of one and the same inheritance: yea, they are heires (as I sayd) annexed with Christ Iesus, the only sonne of God by nature: Euen by him are they heires (through adop­tion in him) of the same inheritance whereof he is heire: in which respect their inheritance is called the kingdome 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, &c.

This is a great dignity: This is a wonderfull prerogatiue: and such as is the perfection of all other, and wherein all the former (or the most of them) doe cease. Yea, this is such, that the very Angels of heauen are said (as it were) to put forth their [Page 301] necks and (in some sort) to stretch out themselues to behold it: 1. Pet. 1. 12.

It is much that before we heard, that many of Christs titles are communicated to the children of God: but this is much more: namely that the inheritance of Christ, euen the kingdome of God in heauen is theirs. For herein especially doth that their kingly dignity (before handled) consist, as before hath been shewed.

This inheritance was typically fore-signified, 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 diuision made by lot. So is the future condition of Gods children called, that it might the better appeare to haue been before represented by the land of Canaan, which according to the commandement of God, Numb. 26. 55. and 33. 54. was in­deed by Lot diuided when the Israelites came to the possession of it: Iosh. 14. 2. &c.

So would the Lord haue that land to be diuided, that the be­stowing therof vpon the Israelites, might be imputed only to Gods goodnesse, not to any merit or worthinesse 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 wor­thinesse in them, much more the kingdom of heauen shadow­ed out by the type was to be imputed to the only free and gra­tious 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 amplifie and increase the dignity of the children of God. The greater gifts that a Prince giueth freely vnto any subiect, the more doth such a Prince honor such a subiect: How great a grace then and dignity is this, for the children of God to be heires of the kingdom of God, only by the grace and free gift of God? without any price giuen for it? without any merit, desert, and worthinesse of it?

As the Apostle Peter doth appropriate this inheri­tance onelie to them Whom God the Father of his rich mer­cie hath begotten againe: 1. Pet. 1. 3. 4. so doth our [Page 302] Sauiour by one sentence twice with great vehemency repea­ted to Nicodemus, Verely, verely, I say vnto thee, except a man bee borne againe, he cannot see the kingdome of God: and the second time, Verely, verely, I say vnto thee, except a man be borne of wa­ter and of the Spirit, he cannot enter into the kingdome of God. Ioh. 3. 3. and 5. And againe our Sauiour saith not, Feare not little flocke, it is the Fathers pleasure to giue a kingdome; but he putteth in the Pronowns, your, and you, saying, It is your Fathers will to Note. giue you a kingdome: Luke 12. 32. Where the words. your Father, haue also relation onely to them that are his children, and which may call God their Father. Therefore also they that are so borne againe, are called by our Sauiour, the children of the kingdome, Matt. 13. 38.

As it is high treason for any man to say that hee is heire ap­parant to an earthly king, if he be not of the blood royall; so and much more is it high treason against the king of heauen and earth, for any man to boast that hee hopeth for the king­dome of heauen, which is not of the blood royall (that I may so speake) of God himselfe: that is, which by regeneration is none of Gods children.

As in the time of Ezra, after the returne of the people from captiuitie, some that would haue beene 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, whosoeuer they be that would haue this inheritance, if by searching and examining their euidences by the word of God, they shall not find themselues to bee new borne of God, they shall be sure to be kept from the kingdome of God.

This inheritance is Crowne-land; euen such as is annexed to Christs owne crowne, and cannot bee alienated from it; no not by lease, or for any tearme of yeeres: therefore none can haue 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 giue this inheritance to any, but onely to them, that beeing incorporated into Christ, and so made members of Christ, are also the children and heires of God.

When the mother of Iames and Iohn petitioned to our Sa­uiour for her said two sonnes, that one might sit at his right hand, the other at his left hand in his kingdome: that is, (because shee dreamed Christs kingdome to be an earthly kingdome) that they might bee the two second persons next to himselfe in his kingdome; one (as it were) the Lord Chancellor, and the other Lord Treasurer: our Sauiour answered (after some que­stions had with them) that to sit at his right hand, and at his left hand, was not his to giue: but should be giuen to them for whom it was prepared of his father, Matth. 20. 20. &c. What meant our Sauiour by this answere? Euen this, not only that he came to be an example and patterne of humilitie, and therefore not to take vpon him the bestowing of earthly offices and dignities: neither onely, that to conferre or bestowe these preferments of sitting at his right hand, and at his left hand in his kingdome in heauen, was not in him, as hee was onely man (in which re­spect he denieth himselfe to knowe the day and houre of his second comming, Mar. 13. 32. and in which respect onely it seemed that this woman with her two sonnes came vnto Christ, scarce so much as dreaming of his diuine nature, and of his kingdome in heauen) but he also meaneth, that the di­stinction Note. and degrees of honour in the kingdome of heauen beeing already disposed by his Father, viz. before all worlds, when he made his generall decree of election vnto saluation, it was not now in his power to alter or change the same. This (I say) seemeth plainely to haue beene the meaning of Christ, by the opposition which he maketh betwixt the deniall there­of, to be in his hands, and the acknowledgement of the giuing thereof to them, for whom it was prepared of his Father. For so he signifieth, that the counsell 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 himselfe, 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 king­dome of God, by giuing that degree of honour to one that the Father had prepared for another; how much lesse can hee giue the inheritance of his kingdome generally to any, for whom God hath not prepared the same?

To speake yet more of this inheritance of the children of God, as it is said of Absalom (in respect of his beauty) that there was none in all Israel, to be so much praised for beauty, as Ab­salom, and that from the sole of the foote to the crowne 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 (wherof 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 Dauid speaketh of his portion, as he was one of Gods children, may all and euery one of Gods children say of this inheritance. The lines are fallen vnto me in pleasant places, yea I haue a faire heritage: Psal. 16. 6.

All this is manifest by those foure attributes whereby Peter describeth and commendeth this inheritance, calling it im­mortall, vndefiled, not withering, reserued in heauen: 1. Pet. 1. 4. Of what inheritance, of what kingdome 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 it selfe only, but also in respect of all things therein. For are not all things in this inheritance, immortall, vndefiled, not wi­thering, and heauenly?

To speake particularly and briefly of the former commen­dations: First it is called immortall, because it is euerlasting and without end, as before we heard the condemnation of the wic­ked to be. Though it haue a beginning, yet it shall continue for euer. How long soeuer any shall be in possession thereof, yet the time still remaining, shall be more then the time past.

What an excellent commendation this is, may (without fur­ther amplification) appeare 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 enquire, how long any thing will last. E­uery thing is accounted the better, the more durable the same is. Of euils, 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 [Page 305] worth. Lands in fee simple to a man and his heires are more e­steemed, then leases or other chattels.

As this inheritance is immortall in it selfe, so it shall be to the children of God, for whom it is prepared; and that are borne vnto it: because they also shall be made immortall, as well in their bodies, as they are already in their soules: that so they may enioy it for euer in their own persons for their bo­dies and for their soules: and not in the person of any heires or successors: as it is in the inheritances of this world. But of this more afterward, vpon the second verse.

The second attribute, vndefiled, signifieth that there is no spot or blemish in it. Yea, as the originall word being substan­tiuely taken (as somtimes it is) signifieth a certaine gemme or pretious stone, that is vncapable 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 venemous thing in it, so this inheritance will not admit or entertaine any thing, that is polluted or defiled. This I say brethren (saith Paul) that flesh and bloud cannot inherit the kingdome 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 vndefiled, so it is also durable. And that which is altogether pure and vndefiled, is also altogether durable, that is, immortall, and euerlasting.

This word also being vnderstood of this inheritance not only in it selfe, but in respect of the heires that shall enioy it, importeth that when once they shall come to the full posses­sion thereof, they shall be altogether freed from sorrow and labor, whereto here they were subiect, so long as themselues were defiled, and so long as they liued here, where all things by them are polluted and defiled. This is manifest by the an­swer of one of the Elders vnto Iohn touching them which he had seen arraied in long white robes. These are they (saith the Elder) which came out of great tribulation, and haue washed their long robes, and haue made their long robes white in the bloud of the Lamb (that is, which are clensed of all their pollution, and are [Page 306] become vndefiled) then he addeth (as an appendix and con­sequence of the former) They shall hunger no more, nor thirst a­ny more, neither shall the Sunne light on them: nor any heat (viz. to scorch or hurt them) for the Lambe which is in the midst of the throne, shall gouerne them, and shall lead them to the liuely foun­taines of waters, and God shall wipe away all teares from their eies: Reuel. 17. 13. 14. 16. 17. So we are taught that in this inheritance there is no defect, no sorrow or griefe. What kingdome in the world is comparable? What King euer was there, that sometimes hath not wanted? and that sometimes hath not mourned and wept?

Touching labour both of sinne it selfe, and of all afflictions and misery by sinne, another voice likewise from heauen said vnto Iohn, Writ [...], Blessed from hencefort (or presently) are they which die in the Lord, for they rest from their labors: Reuel. 14 13. In this inheritance therefore, there shall be no sorrow, no griefe, no paine: not so much as a tooth, or a little finger shall ake. All shall be ease and comfort. Sinne the cause of all want, griefe and paine being taken away, all effects also must cease. Is there any other such inheritance in all the world? What a singular priuiledge therefore is this of this inheritance to bee so vndefiled, and whereof likewise the heires themselues shall be vndefiled?

The third attribute (not withering) is added, as for further direct commendation of the inheritance it selfe, so likewise to amplifie the first attribute, immortall, by a comparison of the lesse. For it signifieth that this inheritance shall not only be immortall, but that also it shall not so much as wither, or rather (according to the naturall signification of the word) that it cannot be made to wither. As the originall word is somtime taken, for a kind of flowre, which will neuer wither (like to that amongst vs which is called semper viuens, or the euerlasting flowre, because it being gathered and kept in the house, euer 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 neuer fade, wither, or decay; but continue the same for euer, in the whole, and in euery part, that it was at their first entrance, that shalbe heires therof. [Page 307] It shall not lose so much as one leafe, neither shall any leafe growe lithe, and so hang down from the fellowes. What an ex­cellencie is this? What kingdome was there euer in the world, but that was in time impaired and blemished, either by losse of some part thereof, or by not retaining the glory it had at the first? How was the glorious kingdome of Israel, immedi­ately after Salomons time maymed by the falling away of ten tribes at once from the house of Dauid? How was the king­dome Iudah afterward defaced, partly by often giuing the treasure of the Lord, to make peace with forraine nations, and partly and principally in the captiuity by the Babyloni­ans, when their city Ierusalem (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 slaine, and partly in most slauish manner carried into a strange land?

I alleadge no particular Scriptures for proofe of these things, because the whole booke of Ieremiahs Lamentations doth most lamentably describe them.

The same may be said of the kingdome of Babel, of the kingdome of the Medes and Persians, of the kingdome of Greece, of the great empire of Rome; all which are not onely wasted and decayed, but also vtterly consumed, the stampe onely of the Romane empire yet remaining.

The fourth and last attribute, reserued or preserued, noteth the safetie of this inheritance, illustrated or confirmed by the place, in heauen. For all things in heauen are out of danger and gun-shot of any enemies whatsoeuer: Matth. 6. 20. That attri­bute (reserued) beeing so illustrated or confirmed by the place, is also amplified by the persons for whom it is so reserued: viz. for vs: that is, for them whom before he had said God the Fa­ther had begotten againe, and made his children. The attribute it selfe (reserued) noting the safetie of this inheritance, is of the time perfectly past, & so insinuateth that this inheritance hath Note. bin kept a long time for the childrē of God, according to the words of our Sauiour, 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 [Page 308] of the very next verse, where he calleth the said inheritance, the saluation which is prepared to be shewed in the last time. Sith ther­fore this inheritance hath been so long kept for the children of God, they may the better assure themselues of it. For the long keeping of any thing for another, doth the better testifie the full purpose of the keeper, that such shall haue it, as for whom he hath kept it so long. Daily experience confirmeth this, that it needeth no other proofe.

The place, in heauen doth not onely further confirme the said safety, but is also a reason of the former three attributes. For as all things in earth are mortall, defiled, and do daily wi­ther, so all things in heauen are immortall, vndefiled, and free from all withering. Yea, it further commendeth the excellencie of this inheritance, as shewing, that as high as the heauen is a­boue the earth, so and much more excellent is this heauenly inheritance, then all earthly inheritances.

The pronoune vs, referred to the worke of regeneration before spoken, doth plainly note (as I said) a speciall reseruati­on and preparation (long before, euen 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 haue it, all of vs, and not any other? euen wee that are the sonnes of the free woman, borne by promise: and that none comming of the bond woman, and borne after the flesh: Galat. 4. 23. shall be heires (or haue any part of this inheritance) with vs? Genes. 21. 10. The which is also manifest by the constancy of Isack in blessing Iacob, without any reuocation or diuision afterward of the said blessing betwixt Iacob 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 behalfe with teares: 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 vs obserue, that the Apostle saith not only that that inheritance is so kept for vs, but that also in the ve­ry next verse, viz. 5. he saith, that albeit we are here in earth in the middest, and thickest of our enemies (compassing vs about [Page 309] like mighty bulls of Bashan, and like dogs: Psal. 22. 12. and 16, and as thicke as bees: Psal. 118. 12.) and albeit in that respect, whiles we thus hue amongst our enemies, wee are subiect to many dangers, yet we are as safely kept, and as it were garded (euen walled round about) not by Angels alone, but by God him­selfe; yea, the better to assure vs that we shall be as safely kept here in earth (notwithstanding all our enemies) for that inhe­ritance, as that is kept for vs, he saith that we are kept by the power of God. So saith our Sauiour, that he will giue his sheepe e­ternall life, and that they shall not perish, neither that any man shall plucke them out of his hands, because the father that hath giuen them vnto him is greater then all, and no man shall plucke them (by any violence) out of his hand: Ioh. 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 Sonne. They may therefore as well doubt of the power of God, as of their preseruation for the inheritance now spoken of. O inse­parable happinesse! Without the former preseruation of this inheritance for vs, it is small comfort to heare it to be immor­tall, vndefiled, and not withering: yea, the more excellent that this inheritance is noted to be by those three attributes, the more would be our griefe, if it were not safely kept for vs. What comfort also should we haue by all the foure former commendations, if we our selues might in the meane time perish, and miscarry? Alas what comfort had king Edward the fift by this great kingdome, when himselfe was in the custody of his most wicked vnkle, Richard the third, that most vnna­turally and horribly murthered him and his yonger bro­ther?

Besides all before written of this inheritance, the excellen­cy thereof is laid foorth further in Scripture by phrases of such things, as are in greatest regard, here vpon earth: and chiefly by such things as belong to kings and kingdomes.

Therefore it is said (as before we heard) that we shall be cloa­thed in white: that we shall haue crownes vpon our heads: and that we shall sit vpon thrones, yea, on the throne of Christ Iesus himselfe. Because kings also fare daintily, therefore it is said, that the children of God shall eat of the fruit of the tree of life, which is [Page 310] in the midst of the paradise of God: Ren. 2. 7. and of the Manna, that is hidden. Reuel. 2. 17.

As also in the Courts of Princes there is the voice of singing men and women: 2. Sam. 19. 32. so in heauen all the Saints, and all the Angels shall sing a new song, and the song of Moses and of the Lamb: Reuel. 5. 9. 10. 11. and 14. 3. where there is mention of harpes, and of a new song; yea, such a song that no man could learne, but the elect bought from the earth.

Whereas Princes also dwell in stately and princely pala­ces: lift vp thy eies to heauen, 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 heauen. If the outside be so beautifull and glorious, are not the inner parts where God himselfe with all his Angels are in all glory, much more beautifull and glorious?

How doth Dauid oft times commend the house of God vpon earth? Doth he not speake 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 then a thousand elsewhere? and that for his part, though hee were then annointed heire apparant to the crowne and diadem of the kingdome of Israel, yet he had rather bee a doore-keeper in the house of his God, then to dwell in the tabernacles of wickednesse? verse 10. If he thought the house of God so amiable vpon earth, which is (as it were) but the gatehouse of heauen, how amiable thought he heauen it selfe to be?

Glorious things (saith the Prophet) are spoken of thee thou ci­tie of God: Psal. 87. 3. what city of God? The earthly Ierusalem. What glorious things are spoken of that city? That it is built as a city compact together in it selfe, that thereunto the tribes of the Lord goe vp, according to the testimony to Israel, (or of the Is­raelites) to praise the name of the Lord, and that there are thrones set for iudgement, the thrones of the house of Dauid: Psal. 122. 3. 4. 5. Were these and many other the like glorious things spoken of the city of God, and of Ierusalem vpon earth? What then [Page 311] may be said of the City of God, and of the Ierusalem of God in heauen? That was but a type; this is the thing signified. That was corruptible, and is now destroied; this abideth for euer: That was an habitation for a time for corrupt and mortall men; this is an euerlasting habitation of God himselfe in his glory, for all the Angels, and for all the Saints purged of all their sinnes, and made glorious, without any spot or wrinkle: That was made by men and with hands; this was made by God himselfe without hands. That had goodly towers, almost past numbring: Psal. 48. 12. this likewise hath many dwelling places, more artificially compact together then all the gor­geous palaces of Ierusalem, or of all the Princes in the world. Thither the tribes of Israel did goe vp: but hither all tribes of all nations vnder heauen are and shall be gathered to praise the name of the Lord by singing those songs before spoken of. There were the thrones of Dauid: but here is the throne of Christ Iesus, for the iudgement 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 vpon earth in greatest price (for our better capacity) yet for all that, no such things are sufficient to set forth, and fully to expresse the thousandth part of the excellency thereof. The eie of man hath not seen, neither hath the eare of man heard, neither can the things enter in to the heart of man, which God hath prepared for them that loue him: 1. Cor. 2. 9. What tongue then of man, by any thing, or by all things in the world is able to expresse 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, &c. and of the Manna that is hidden, &c. yet we shall neither haue apparrell nor food for our bodies in the world to come.

As man before his fall, liued by corporall food without ap­parell, and after his fall had need as well of apparell to couer his nakednesse, as of meat to nourish him: so [...]n the resurrecti­on the children of God shall liue without either of both: with­out meat, and without apparell.

As concerning mariage it is said, that In the resurrection they neither marry wiues, nor wiues are bestowed in mariage, but that [Page 312] they shalbe as the Angels of God in heauen: Mat. 22. 30. so shall it be for meat and apparell. The children of God shall liue fore­uer without both. There shall be neither cold, nor hunger, nor thirst. Their bodies that are sowen naturall bodies shalbe raised spi­rituall bodies. They shall stil be bodies, & the same bodies in sub­stance that they were before: (otherwise how could it be said that they are raised againe?) but touching their qualities, as they shall be changed many other waies, so also this way, that they shall be spirituall bodies, that is, such as shall not liue by na­turall meats, as vpon the earth they did: but altogether by the immediat vertue of the spirit, euen as the Angels do now liue in heauen.

This then in the life to come, shall be the perfection of the children of God, that they shall need no outward meanes for their euerlasting maintenance and preseruation: as here they did for their maintenance and preseruation for a time: yea, for a short time: which for the shortnesse thereof, is not worthy to be called halfe a time.

So hauing nothing, they shall be ten thousand times more happy then they were here hauing many things. Men are not so happy here by hauing many things, as they shall be in the world to come by needing nothing. I meane no such outward things, as without which before they could not liue.

To illustrate this by a familiar similitude: As a man being in poore state and in a meane calling here in this world (as a shoe­maker, a tailer, a husbandman, or such like) cānot liue without such things, as appertain to such trades (as the shoemaker can­not liue without his last, cutting-knife & awle: the tailer with­out his sheers and pressing yron: the husbandman without his spade, mattock, flaile, plough, hedging bill, &c.) but yet the same man being aduanced to welth & higher calling amongst men, hath none of the former things; and yet is not the worse, but the better, because he needeth no such things now, as with­out which before he could not liue: so the children of God in the life to come, being in full possession of their inheritance, shall be neuer a whit the worse, because they shall haue no meat, nor apparell, nor any other such outward thing for maintenance and preseruation of their state as here they had: [Page 313] but they shall be so much the more happy and blessed, be­cause they shall need no such thing.

Besides all hitherto spoken of the happy and blessed inhe­ritance of the children of God in the world and life to come, whereas here they had the company of men, yea oft times of wretched & wicked men, such as of whom they might cry out, as we heare Dauid did, Woe is to vs that we haue them in our com­pany: Our soules haue too long dwelt with them: in the life to come, in stead of such company, they shall haue the society & fellowship of the blessed Angels, the least wherof is more glo­rious, then euer was Salomon in al his roialty; or then are al the kings & Princes in the world, when they shew themselues most in al their kingly and princely robes & glory: yea, then (as be­fore we heard) they shall haue perfect communion with God himselfe, Father, Son, and holy ghost: and they shall see Christ Ie­sus God and man, in all his glory, & be also themselues in their own persons partaker therof (as we shal hear more at large vp­on the second verse following) they shal (I say) see Christ Iesus in al his glory, & be themselues partaker therof, according to the praier of Christ himself for them in that behalfe: Ioh. 17. 22. 23 24.

How sweet, happy, & comfortable a thing is this! when Pe­ter, Iames, and Iohn saw Christ but a little transfigured in the mountain, and Moses & Elias in some glory talking with him; how were they affected? how were they rauished? How did Pe­ter say (in the name of the rest) Master it is good for vs to be here: If thou wilt let vs make here three tabernacles, &c? Mat. 17. 4. were they thus affected? were they so rauished? did they so desire stil to dwell in the mountain, and to enioy the sight only of Christ and of two of his Saints, themselues being yet clogged with their sins, and cloathed with corruption & mortality? Oh how happy then shall that day be, when the children of God shall see Christ Iesus in his perfect glory, accompanied and atten­ded vpon with millions, and many millions of most glorious Angels: and when themselues also shall haue put on incorrup­tion and immortality; and according to their degree and mea­sure be also crowned with a crowne of the same glory!

The Prophet amongst diuers other arguments wherby he [Page 314] prouoketh all the seruants of the Lord, to praise the name of the Lord, setteth downe this for one, that The Lord raiseth the nee­dy out of the dust, and lifteth vp the poore out of the dung, that hee may set him with the Princes, euen with the princes of the people: Psal 113. 1. &c. Was it, and is it so great a dignity, so great an honour, so great an aduancement, to make poore men to sit with Princes in this world? What then is the dignity, honor, and aduancement of the children of God, to sit with God and with Christ Iesus, and with all the holy Angels in the hea­uens?

It is here also to be considered, that this inheritance is so ample and so excellent, that how few soeuer shall enioy the same, they shall haue neuer a whit the more: and how many so­euer Note. shall be admitted thereunto, none shall haue any whit the lesse. In all earthly inheritances it is far otherwise: yea cleane contrary. The fewer they are amongst whom any inheritance is diuided, the greater is the portion of euery one. And the more the heires of any inheritance are, (how ample soeuer the same be) the lesse is the portion of euery one.

All hitherto said, or which can be said: yea more then any tongue can speake, or then any heart can conceiue, is the more in respect of the certainty thereof.

Nothing in this world, though it be in present possession, is so certaine, as all spoken before of this inheritance. For the certainty of faith is much greater, then the certainty of sense and humane reason.

This certainty of this inheritance, and of the things before spoken thereof doth not only depend vpon that before writ­ten of the safety both of the inheritance it selfe, and of the children of God to whom the same inheritance belongeth: but also vpon diuers expresse scriptures and vpon diuers o­ther reasons.

Touching scriptures, consider these that follow, and many other the like, which the mention of these, and diligent rea­ding will bring to thy vnderstanding. He that doth these things (viz. which walketh vprightly, worketh righteousnesse, speaketh the truth in his heart slandereth not with his tongue; neither doth euill to his neighbor, nor receiueth a falsereport, that contemneth a vile [Page 315] person, but honoureth them that feare God: and keepeth his co­uenant, though it be to his owne hinderance, and giueth not his mo­ney vnto vsury, nor taketh reward against the innocent) euen this man shall dwell in the Lords tabernacle, and rest in his holy mountaine, and shall neuer be remoued: Psal. 15. 1, &c. and 24 3. &c. They that trust in the Lord shall be (or are) as mount Zi­on, which cannot bee remooued, but remaineth for euer: Psalm. 125. 1.

Whosoeuer heareth of mee (saith our Sauiour himselfe) these words and doeth the same (viz. not perfectly, for that is not pos­sible in this life, but vprightly, which therfore is placed before Note. all the particulars following in Psal. 15. 2.) I will liken him to awise man, which hath built his house vpon a rocke; and the raine fell, and the flouds came, and the windes blew, and beat vpon that house. and it fell not, for it was grounded on a rocke: Mat. 7. 24. 25.

I say vnto thee, thou art Peter, and vpon this rocke will I build my Church, and the gates of hell shall not ouercome it: Mat. 16. 18.

All that the Father hath giuen vnto me, shall come vnto me, and he that commeth I cast not away: Ioh. 6. 37. This is the Fathers will that sent me, that of all that the Father hath giuen vnto me, I should lose nothing; but should raise it vp againe at the last day: vers. 39. Marie hath chosen the good part, which shall not be taken away from her: Luk 0 42.

If ye do these things, ye shall neuer fall: 2. Pet. 1 10.

This world passeth away and the lusts thereof: but he that fulfil­leth the will of God (that is, which endeauoureth sincerely to do it, as before was shewed) abideth euer: 1. Ioh. 2. 17. This shall suf­fice for expresse scriptures. Many other the like there are, but I leaue them to the obseruation of the diligent reader.

Touching other arguments: First the immutable constancy of God confirmeth the certainty of the inheritance of Gods children. God is not as man, that he shold lie, neither as the Sonne of man that he should repent: hath he said, and shall he not doe it? and hath he spoken, and shall he not accomplish it? Num. 23. 19. 1. Sam. 15. 29.

My counsell shall stand: and I will doe whatsoeuer I will, &c. I haue purposed and I will doe it: Isai 46. 10. 11. [Page 316] Whom he loueth, he loueth to the end: Ioh. 13. 1.

The gifts and callings of God are without repentance: Rom. 11. 29. God is faithfull: 2. Thes. 3. 3. With God is no variablenesse nor shadow of turning: Iames 1. 17. He is faithfull that hath promised, Heb. 10. 23.

Secondly, in respect of Gods promise, in respect of Gods [...]ath, in respect of the earnest and pledge of Gods spirit giuen vnto vs, to seale vs to the day of redemption: in respect of the great price that Christ hath giuen, and God the father hath receiued for this inheritance for vs all that are Gods children: in respect of Christs former prayer for it, Ioh. 17. 20. which God the father alwaies heareth, Ioh. 11. 22. and 42. and in respect also of his daily intercession in the behalfe for vs at the right hand of God, Rom. 8. 34. it standeth not onely vp­on the mercie of God, to make this their inheritance certaine, but also vpon his righteousnesse, 2. Thes. 1. 7. Heb. 6. 10.

Thirdly, the children of God (all and euery one) are the members of Christs body, as before hath beene shewed: As therefore it is impossible for any power to take away any mem­ber of Christs glorified body in heauen; so is it impossible for any power to take away any member of his mysticall body in earth. The souldiers that brake the bones of the two theeues that were crucified with Christ, could not for their liues break the bones of Christ, because it was written: Not a bone of him shall bee broken: Iohn 19. 33. 36. Could not a bone of his naturall body be broken by the malice and violence of all his aduersaries, armed with the power of hell it selfe, and that because the Scriptures had said in one place that a bone of him should not bee broken? How then shall it bee possible for any member of his mysticall body coupled together by the eternall and all powerfull spirit, to be altogether taken away and depriued of that inheritance which God hath prepared for it? especially sith the Scripture hath not in one place, but in many places said, that not one of them shall perish? I might adde many other arguments for further confir­mation of this certainty: but because the next verse of my text offereth fit occasion to speake againe thereof, there­fore in the meane time I will content my selfe with these. This [Page 317] notwithstanding I may further adde for the better amplifica­tion of the dignity of Gods children by this certainty of their inheritance, viz. that thereby in pouerty they are made con­tent: in abundance they are sober and wary: in the enmity of other against them, they are couragious and magnanimous: and in afflictions they are cheerfull and comfortable.

By all hitherto said of this inheritance, who seeth not the exceeding dignity, and most honorable condition of the chil­dren of God? On the contrary, as the state of the children of God is the better by their freedome from the condemnation beforespoken of, although they should neuer come to this great inheritance; so the state of all naturall and wicked men, is the more base, the more vile, the more wofull, and the more fearefull, because (though it were possible they should not be so condemned, as before we heard they shall be, yet) they shall haue no part of this inheritance, but shall be vtterly cast out and excluded: Genes. 21. 10. Reuel. 22. 15. to whom it shall be said (whatsoeuer they shall plead for themselues from their great workes of prophecying in Christs name, and casting out diuels in his name, &c.) I neuer knew you, Depart from me ye that worke iniquity: Mat. 7. 22. 23. and 25. 12.

Thus much of this inheritance, and of the benefits of the children of God in the life to come.

CHAP. XXVII.

ALthough I haue heretofore spoken of di­uers singular benefits of the children of God both for this life and the life to come; yet there remaineth one more of great price and excellency, without which all the former spoken of for this life or for the life to come, enjoyed in this life, are of lesse reckoning. This is peace of conscience accompanied with exceeding ioy; of this the Apostle speaketh as of a fruit of forgiuenesse of sinnes and iustification before handled. Being iustified faith (saith he) we haue peace towards God: Rom. 5. 11. [Page 318] yet it is not only a fruit of iustification, 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 iustified by faith haue we this peace of conscience, but also by faith being made one with Christ, and in Christ being quickned and freed from sinne, made wise, holy, and righteous, and hauing freedom to trade for heauen and heauenly things, being made the children of God in speciall manner to glorifie God: being so incorporated into Christ, that we haue also communion with the father and the holy ghost: such a communion with all the three persons as shall continue for euer; such also as is represented vnto vs by many excellent similitudes wher­by our dignity is made more manifest, in respect wereof ma­ny of Christs names and honorable titles are communicated vnto vs: as also whereby we haue liberty with boldnesse to aske at all times any thing for vs at the hand of God, with better assurance of obtaining it, the greater the thing is we aske: yea whereby we are freed from all the euills of this life (as they are euills) and haue right to all the blessings of this life: and lastly whereby we are freed from euerlasting condemna­tion, and are made heires of the kingdome of heauen. Hauing (I say) this manner of communion with Christ, and all other benefits and prerogatiues of the children of God hither to spoken of, we haue this peace of conscience and ioy of heart whereof we are now to speake. So this peace and ioy being fruits of all the former things, I haue therefore reserued the handling thereof for this place after all before written.

From hence, that this peace and ioy are fruits of all the for­mer benefits, it followeth, that as we haue 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 euer was the cause, there cannot be the effect: Secondly, this the Apo­stle expresly 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 vnto sinne, is the spirit offeare: Secondly, that they that are freed from that spirit of bondage and haue receiued the spirit of adepti­on whereby they cry Abb [...] father, are freed from the former spirit [Page 319] of feare. There being therefore such an opposition betwixt these two, there can bee no agreement. As therfore all the children of God are freed from the spirit of feare, so they onelie are freed from the spirit of feare. Hence also it followeth, that all the children of God and they only haue this peace whereof wee speake. For they that are freed from feare must needs haue peace: and they that are pos­sessed with the spirit of feare, cannot possibly bee at peace. To speake yet further of this peace, let vs consider that the children of God hauing (as hath beene shewed) Christ himselfe, they can no more bee without this peace, then without the life, the light, the knowledge, the wise­dome, the holinesse, the righteousnesse, the liberty, and other things before spoken of. This is euident, because Christ is called the Prince of peace: Isat 9, 6: can any haue the Prince of peace, and bee without peace? Is it not expected that where there is in any companie a Iustice of peace, there all should bee at peace, and none should breake the peace? how then can wee doubt of peace to be there, where there is and dwelleth the Prince of peace him­selfe? When Christ was new borne into the world, and laie in his swadling clouts, hauing done nothing in his owne person, to wards our reconciliation and saluation (his in carna­tion and comming into the world only excepted) is not this a part of the song, that the Angels with the multitude of heauenly souldiers did sing. in the hearing of the shepheards, Peace on earth, as well as glory to God in high? Luk. 2. 14. Hauing now by the bloud of his Crosse, 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 euery child of God? Verely, all the children of God may the better bee at peace in their hearts, be­cause the Prince of peace Christ Iesus, in his owne person hath said to his diseiples (and in them to all that belong vnto him) peace I leaue with you, my peace I giue vnto you: not as the world giueth, giue I vnto you: let not your hearts bee troubled nor greeued: Iohn 14. 27. It is much that hee had said before by his Prophet, The worke of instice shall be peace, euen the worke [Page 320] of iustice & quietnesse, and assurance for euer; and my people shall dwell in the tabernacles of peace, &c. Isai 32. 17. 18. But this that he speaketh in his owne 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 haue no part in it, doth further appeare, 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 doe cast vp (as it were continually) mire and dirt: Isai 57. 20. Salomon 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 lyon: Prou. 28. 1. Eliphaz saith that the sound of feare is euer in the eares of the wicked: and that euen in the daies of his prosperity the destroier shall come vpon him: Iob 15. 20. Iob himselfe likewise speaketh thus of the wicked, terrors shall ouertake him as waters: &c. Iob 27. 20. The wicked indeed cry to other and to their own hearts especially, peace peace, as it is often in the Prophets Ier. 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 haue peace, that know not the way of Peace: Isat 59. 9. and which re­iect the Gospell of peace: Ephes. 6. 15. yea the Prince of peace Christ Iesus himselfe: and which alwaies are in contention wounding one another and sowing the seeds of discord and contention amongst men? As when Iehoram said to Iehu, is it peace Iehu? Iehu answered, what peace whiles the whoredomes of thy mother Iezabel and her witchcrafts are yet in great number? 2. Kings 9. 22. so to the wicked that shall speake of peace, or enquire after peace it may be answered, what peace can there be vnto them, when so many sinnes as they haue committed in great number remaine vncancelled and vnpardoned in heauen, and vnre­pented of in the earth? This that I speake of the wicked is not only to be vnderstood of the meaner sort of the wicked, that are bare, poore, without friends, and worldly delights: but al­so of Princes and other in great place, that haue great friends, that abound in wealth, that flow in delights of the world, that [Page 321] are mighty in authority, and want nothing which might seeme helpfull to them against feare, or to make for their peace and good security. And this is manifest by the deadly feare of Nabal, Saul, Belshazzar, and Felix before spoken of. If therefore the greatest sort of the wicked be subiect to such feares, who notwithstanding haue many meanes in the iudge­ment of men to secure them against feare, what shall be said of other?

True indeed, the wicked do not alwaies feare thus, because through the extreme hardnesse of their hearts (whereunto God in great iustice doth giue them ouer, which is the grea­test iudgement of all other in this life) they are without fee­ling of the cause of this feare. Sometimes also when they feele this feare comming vpon them, they labour by the pleasures of this life, or by company, or by some such meanes, to shift and shake it off. But alas poore men, they striue against the streame: yea they haue wind and tide against them in that be­halfe. The more they put off feare for a time, the stronger it will returne in the end: As a man troubled with the tooth-ake, for the mitigation thereof for the present taketh cold water, which maketh the paine 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 paine: so they that by pastimes and pleasures and worldly businesse, and good fel­lowship, put away their feares for a time, doe finde them more extreame in the end. It is with such men as with many an ill debter, that being arrested by some bay liffe or sergeant, at the suit of some one of his creditors, to auoid imprisonment doth either violently resist, or smiteth the bailiffe or the sergeant on the head, that he laieth him for dead: or else gerteth him into a tauerne or Alehouse, and there maketh him so drunk, that himselfe escapeth for the present. But what doth he helpe himselfe by this meanes? nothing at all: yea, he plungeth him­selfe into further danger. For in the end the creditor at whose suit he was arrested, dealeth the moreseuerely with him. Euen so the wicked that by any sleights passe ouer their feares, not by humbling themselues to God the great creditor, to whom [Page 322] all men owe more then they are able to pay (as hath beene before said) but by striuing and strugling and by making their feares drunke (as it were) for the present, doe thereby in the end increase their feares, and make them stronger and more violent then before.

Great especially shall the feares of the wicked bee, and farre greater then they shalbe able to beare, when God shall come in speciall Iudgement against them. The Prophet Isay threatneth the Iewes with such a day of vergeance, as wherin the wicked should goe into holes and caues of the earth from before the feare of the Lord and the glorie of his Maiesty, when hee should arise to destory the earth, Isay 2. 19. So the Prophet Osea, denouncing the iudgements of God against the Is­raelites saith, that they should say to the Mountaines, couer vs, and to the hilles, fall vpon vs. Hosea 10. 8. According there un­to also our Sauiour seeing some women to follow him wee­ping as he went to suffer vpon the Crosse for vs, biddeth them not to weepe for him, but for themselues and for their Chil­dren: and why? because such daies of Gods wrath were comming, as wherein they (that is, the wicked and such as had persecuted him, yea & their posterity) should begin to say to the Mountaines, fall vpon vs, and to the hills, couer vs, Luke 23. 30. Most of all shall the feare of the wicked bee in the great daie of the Lord. The feare (I say) of Kings of the earth, of great men, of rich men, and of the chiefe Captaines, and of the mighty men (who most bragge of their courage, and thinke scorne to bee told that they will be afraide of any thing) and of every bond man &c. the feare (I say) of all these shalbe so great, that when the sunne shalbe blacke and the moone turned into bloud, then they shall hide themselues in dennes, and among the rockes of the Mountaines, say­ing to the Mountaines and the Rockes, fall on vs, and hide vs from the presence of him that s [...]tcth on the throne, and from the wrath of the Lamb. Reu [...]lati. 6. 15. But euen in this great and fearefull day, such shalbe the peace of the Children of GOD, that they shalbe bold and not ashamed before CHRIST Iesus, as this Apostle hath said in the former Chapter, verse 28. Oh vnspeakable happinesse! Is not [Page 323] therefore the dignity of Gods Children in this respect ex­ceeding great? This peace of the Children of God shall abide with them so, that they may alwaies lift vp their face and bee stable without feare &c. and that they may be bold, &c. and lie down safely taking their rest: Iob. 11. 15. For the Lord hath promised that the Mountaines shall remoue and the hilles fall d [...]wn, but that his mercy shal not depart nor his couenāt of peace fal away: Isa. 54. 10: but shalbe an euerlasting couenant: Ez. 37. 26.

Hither also belongeth that of Isay 9. 7. and that before alledged, Isay 32, 17. This also the Apostle teacheth in the place before alledged, Rom. 8. v. 15. For in that the Apostle saith they haue not receiued the spirit of bondage to feare a­gaine, he plainely noteth that they that are now freed from the spirit of feare shall neuer feare againe. What then, shall the children of God haue no feare at any time? yes, they shall feare God more then before, in a child-like maner, and so, as that in such feare of God they depart from euil: Iob. 1. 8. and as feare is commended to be the beginning of wisdome: Psal. 111, 10. and to be a wel pring of life to keepe from the snares of death: Pro. 14, 17. and as the feare of God testifieth vs to be blessed, & is ioy­ned with great delight in his Commandements: Psal. 112, 2. and as this feare of God working the keeping of his Commandements is said to be the whole duty of man: Eecl. 12, 13. and as we are further ex­horted euen in respect of the promise of God, to clense our selues from all filthinesse of the flesh and of the spirit, and to grow vp to full holinesse in the feare of God. 2. Cor. 7, 1. and to feare the Lord and serue him. 1. Sam. 12, 24. or to serue the Lord in feare: and to reioyce in trembling. Psal. 2, 11. and to make an end of our saluti­on with feare & trembling, Phil. 2, 12. and lastly in consideration as well of his seuere iustice in rewarding euery man accor­ding to his works, as of his fatherly goodnesse towards vs, to passe the time of our dwelling here in feare: 1. Pet. 1. 17. Thus I say the children of God must feare and doe feare. If men be without this feare, they are secure and without the spirit of adoption: that is, they are not the children of God, as afterward vpon an other occasion we shall heare againe. But as for slauish feare, such as is forbidden, & such as ariseth only frō regard of Gods power & iustice without respect to his mercy and goodnesse [Page 324] and such as is repugnant to faith which is the assurance of Gods fauour: Heb. 10. 22. this is also contrary to the peace of Gods children: and of this it is to be vnderstood that they are deliuered out of the hands of their enemies that they may serue God without feare: Luk. 1. 74. But are the children of God indeed al­waies without this kind of feare, so that they neuer haue 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 striue about words nor be too cu­rious or precise for phrases) they be freed from feare as hauing receiued the spirit of adoption which is contrary to the spirit of bondage and of feare, and whereby they may be bold to call God their Father, and assure themselues of his fatherly loue towards them; [...]et so far forth as they haue some reliques still of the old man, so far they cannot but sometime feare, e­uen so feare as feare is forbidden. Yea, so much the more doe they often feare (otherwise then they should) both Gods iu­stice and also the rage and cruelty of their enemies, because the vnsanctified part doth so oppresse, and sometime and for a time, ouerwhel me the sanctified part and the spirit of adop­tion in them, that they thinke themselues not to be regene­rate at all, neither euer to haue receiued the spirit of adoption, but to be meer naturall men, and as wicked as any other. But although they doe thus feare, looking only to Gods iustice and not to his mercy, and respecting only the corruption of nature remaining in them, not the beginnings of grace, wher­by they are assured of an inheritance reserued in heauen for them, as also of their own preseruation here by the power of God: yet euen then haue they cause not to feare, but to be of good cheare in respect of those arguments against feare be­fore handled. As the wicked do sometimes taste the powers of the world to come: Heb. 6. 5. that is, of the ioies of heauen, so the Lord will haue his children to haue a little marke of the feares that are proper only to the wicked, that they may pray the more earnestly for recouery of their former peace of consci­ence, [Page 325] as Dauid did: Psal. 51. 8. and 12. and the [...] to esteem of it when they find it againe: as also that after the recouery of their former peace of conscience they may be more care­full to keep it themselues, and the more diligent in teaching other to keep it likewise: for euery benefit is the sweeter by tast of the contrary. Againe the Lord will haue such feare of his children to be as a glasse to the wicked, wherein they may the better see their own fearfull state and condition in not be­ing the children of God, as gathering by such feares of the godly, that they themselues are in much more fearfull condi­tion and haue much more cause to feare. Moreouer, such feare 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 d [...]sciples of Christ feared vpon imagination that they had seen a spirit when they saw him. So many of the children of God haue in all ages feared, and now doe often feare: because they iudge not aright of the graces of God in themselues, but thinke they haue no faith at all, no loue at all, &c. and therefore no assurance at all of Gods fauor and of their owne saluation, because their faith, loue, and other graces of God are weake and come short of that they ought to be: because they are able to distinguish between a nul­lity and an imperfection of Gods gifts, accompanying salua­tion in them; therefore they thinke 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 subiects, where notwithstanding the king hath pardoned and sent his pardon vnto them, signed with his owne hand, and sealed with his own seale. For as such hauing no skill to read their pardons, doe therefore doubt of them, and feare the kings displeasure: so many of Gods children, being pardoned of all their sins, and hauing their pardon written in their hearts by Gods own finger, and sealed with the spirit of adoption, do notwithstan­ding doubt and feare, 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 haue not gone long enough to schoole for the learning to read Gods hand perfectly and readily: or [Page 326] because they themselues haue forgotten that which they had learned in that behalfe: or because they haue kept their par­don so rechlesly and carelesly, that the same being blotted and obscured with many sinnes (through their negligence and carelesnesse committed,) cannot well be read by them­selues or any others for a time, viz. so long as they liue so care­lesly, and till they haue purged themselues of such sinnes, as whereby not only the writing of their pardon is blurred, and made vnlegible: but also their own sight is dimmed so, as they neither can read their pardons, nor see any thing els touching their salution as they ought. So had Dauid blotted and obscu­red the pardon of all his sins and dimmed his own sight by his sinne with Bethsheba and against Vriah, that he was troubled with many feares, which made him to complaine of his state as if it had been as bad as any mans, and that he praieth the Lord to create in him a new heart, as if he had neuer 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 eies, that they can­not behold the goodnesse 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 haue clensed my heart in vaine: Psal. 73. 13 [...]nd to thinke the state and condition of himselfe to be no better then the state and condition of the wicked: yea to iudge theirs better then his. Yea Dauid being banished from the Arke of God and in danger of many enemies, had such trouble of mind and feares of heart that he was faine to rebuke himselfe in that behalfe, and to say to his soule (as be­fore we heard) why art thou cast down, O my soule? and why art thou disquieted within me? Ps. 42. 5. 11. & 43. 5. Finally, somtime such seares of the children of God, & the error of their iudgement touching them, arise from some bodily cause, euē from a me­lancholik cōstitutio, wherby the iudgemēt is so crazed, that it doth not erre only in matters of God, & which cōcern saluati­on, but also in things of this world & which cōcern this presēt life. For the abundāce of melancholy oftentimes taketh away from men the knowlege of their best friends, & makes them to think that they are vtter enemies, & to feare thē accordingly. No maruel then though the said humor doe somtime obscure [Page 327] the fauor of God and darken the peace of conscience, euen in the best of Gods children. These that are thus occupied with feares, doe measure their condition more by feeling then by faith and other arguments of greater certainty then feeling. But howsoeuer the children of God in these and the like res­pects be troubled with such feares for a time: yet as before we said of other troubles of this life, so I may also say of those feares, that the Lord doth at the last deliuer them our of all, and turne them likewise to their great good: yea, for the most part the Lord giueth his children most inward peace when they haue most outward calamities: at least when they haue Note. most need of such inward peace, then also haue the godly most peace, yea, most comfort. When the wicked are most dis­maied, namely in the times of greatest stormes and tempests; euen of most mighty and fearfull thundrings & lightnings, at such times the wicked quake and tremble, as fearing some greater euill towards them; and so indeed oftentimes it falls out: but contrariwise the childrē of God looking not so much to the lightnings, nor hearkning so much to the thundrings, as considering therin the great power of God how able he is to saue them, & how soon he can subdue their enemies, do in this respect both follow their callings the more quietly, and also hold vp their heads the more cheerfully. The like may be said of them in the howre of their death: Mark (saith Dauid) the vp­right man, and behold the iust, for the end of that man is peace: Psal. 37, 37. and why so? the sonne answereth the father (I meane Salomon answereth Dauid) saying, the day of death is better then 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 deliuerance from all their misery. The children of God themselues die not, but their misery then dieth: yea, then also their sinne the cause of their mise­ry, and chiefe misery it selfe, maketh an end. Secondly, death to the godlie, is but a short bridge, and a speedie passage to eternall life: they take not onely their leaue of all calamities, but they enter also into their Masters ioie, and take now more full possession, then euer before they had of that moste blessed inheritance, whereof [Page 328] before they heard, and which they had a long time most ear­nestly longed for. On the contrary howsoeuer the wicked for a time, especially in prosperity, seem to be at peace and so liue securely fearing nothing, yet if aduersity once come, then they rage and storme: then they fret and chafe: then they raile and raue: then they curse and sweare: then they speake not only against men but also against God himselfe: especial­ly the day of their death is most fearfull vnto them, as being the end of all their happinesse, and the beginnings of their greatest woe and misery: and so they finish their daies most heauily, most fearfully: yea sometime they are so discontent with some things befallen vnto them, or so tormented in their minds with feare of Gods iudgements against them­selues, that they play the bloody butchers vpon themselues. So Achitophel in malcontent mind hanged himselfe: 2. Sam. 17. 23. so Iudas (as before we heard) in great desperation of Gods mercy did make the like fearfull end of himselfe: Mat. 27. 5. That sometime the children of God die vnquietly in outward appearance, it is to admonish other the better to pre­pare themselues for their end, and to labour the more to trea­sure vp for themselues comfort (by keeping a good consci­ence) for the day of their death. That the wicked die some­time peaceably and in shew comfortably, either it is to admo­nish all men not rashly to iudge, sith God can in a moment secretly worke repentance: or else howsoeuer some will say of such, that they went away like a bird, or died like a lamb, yet rather if they shewed no repentance, especially if they did not indeed repent, they are to be thought to haue died like beasts, that for the most part, dying naturally of some dis­ease and not being killed violently, doe only pant and grone, and make no other noise: As it is said of Nabal, that when A­bigail had related what Dauid had purposed against him, and what she had done to saue Nabal from the execution thereof, that his heart died wit hin him, and he became like a stone and so a­bout ten daies after he died: 1. Sam. 25. 22. 28. so the wicked dy­ing in their sins and yet not dying raging nor rauing, &c. doe die like stocks or stones, that is, neither shewing any more re­pentance, neither any whit more regarding any goodnesse [Page 329] then stocks or stones. But to returne to the children of God, such is their peace vpon the grounds before mentioned, that as they are freed from the seruile feare of Gods wrath and iu­stice, so they are likewise freed from all such feare of other creatures as whereby they should be dismaied or disabled from such duties as belong vnto them. For what need they feare any thing, sith God hath made a league with all creatures in their behalfe? and sith they know that all things doe worke to­gether for their good, as before we haue heard? we may there­fore Note. conclude they need not to feare any euill tydings: Psal. 112. 7. yea though they walke through the vale of the shadow of death: Psal. 23. 4. but that euery one of them may say, the Lord is my light and saluation, whom shall I feare? the Lord is the strength of my life of whom shall I be afraid? Psal. 27. 1. and againe, I will lay me downe 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 alwaies in them euen in all troubles and in death it selfe (in manner notwithstanding and with the excep­tions before expressed) but it is also accompanied with great ioy of the holy ghost, and such as none of the wicked doe en­ioy 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, dumpish, heauy, 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 thinke there is no ioy, no mirth, no gladnesse belonging to them, but that if once men will frame themselues to be the children of God, then they must bid fare­well to all ioy, and they must prepare themselues to all sad­nesse and heauinesse. But this is a foule and grosse error, euen 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 reioice: Psal. 32. 11. and 33. 1. Phil. 4 4. and elsewhere; so indeed in respect of the forgiuenesse of sinnes, and of the fauour of God, and of all other benefits before mentioned, they haue more cause to be glad and reioice then all the world besides. Yea, none but they haue sound cause to be glad, and reioice: [Page 330] For ioy and peace are as well as accounted fruits of the spirit, as loue, patience, goodnesse, faith, gentlenesse, and temperance: Gal. 5. 22. and the kingdome of heauen is as well said to be in peace and ioy in the holy ghost, as in righteousnesse. Rom. 14. 17. in both which places this is to be obserued that the Apo­stie ioines peace and ioy together as I now doe, euen as the cause & the effect: it is therefore euident, that there is no sound ioy but where there is the spirit and kingdome of God. The Lord speaking of the wicked and of the godly saith thus, Behold my seruants shall reioice and ye shall be astonted: behold my seruants shall sing for ioy of heart, and ye shall cry for sorrow of heart, and shall howle for vexation of mind: Isai 65. 13. 14. Before likewise, the Lord had said by the same Prophet, The redeemed of the Lord shall returne and come to Ston with proise, and euerlasting ioy shall be vpon their head: they shall obtaine ioy and gladnesse, and sor­row and mourning shall flie away. Isai 35. 10. Therefore the Apo­stle commendeth this peacero be the peace of God and to passe all vnderstanding: Phil. 4. 7. first, because no humane vnder­standing can sufficiently comprehend it. Secondly, because no humane vnderstanding can prize or value it according to the worth thereof. Salomon also speaking of a good conscience which is only to be found in the children of God, saith that it is a continuall feast: Pro. 15. 15. because it bringeth that ioy before spoken of, and maketh men alwaies as merry as if they were at a greatfeast: alwaies, I say, and not somtimes 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 vnder many greatand heauy afflictions. For so the Apostle testifieth of them to whom he did write, that be­ing by the rich mercy of God begotten againe to a liuely hope of that excellent inheritāce wherof before wespake, they didreioice, although by many afflictions they were in heauinesse: 1. Pet. 1. 6. yea afterward he describeth their sound ioy by two notable attri­butes vnspeakable and glorious, vers. 8. As these christians did so reioice; so the Apostle Paul, though continually vnder great and heauy afflictions and persecutions: Acts 20. 23. 2. Cor. 11. 23. yet he testifieth that the testimony of his conscience was his re­ioicing: 2. Cor. 1. 12. Therefore often elsewhere he professeth [Page 331] that he was so far from being ashamed of his crosses and ma­nifold troubles, that he did rather reioice and glory in them, and so we see indeed, that he and Stlas being in prison, did not mourne and weep, but sang Psalmes euen at midnight: Acts 16. 25. The like ioy we read to haue been, if not in all, yet diuers 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 reioicing (euen in afflictions) then the greatest, the ri­chest and the mightiest monarch in all the world, that hath not receiued the spirit of adoption. Yea, how can they reioice that haue no communion with Christ, that are dead in their sinnes, that are no better then fooles and madmen, that are in bondage vnto sins, yea, vnto satan himselfe, that haue no free­dome in heauen, neither any trade for any merchandise ther­of, whose sins doe all remaine in the book of Gods account, and that may continually feare when God will enter into iudgement with them, that haue no liberty to come to God, once to aske pardon of the said sinnes, because they haue not faith wherein they should offer vp their praiers, and without which all their praiers are abominable vnto God: that haue no benefit by the word of God, either for their direction, or for their comfort, or for their defence against the enemies of their saluation, & that therefore are alwaies naked and lie open to all their assaults, & that much lesse haue any thing to do with the sacramēts which are seales of Gods word: that haue no right or interest in any blessings of this life, but shall giue an account of euery thing they haue had & vsed, as vsurpers, & as thieues, against whom all things work together for their euill, prospe­rity and aduersity, friends and foes: their good deeds which they seem to haue done as well as their apparant euill deeds: that are excluded out of the kingdome of heauen and are in the state of condemnation, euen so long as they continue with­out the spirit of adoption: condemned already: what ioy, I say, can any haue that are in such a case, though they be neuer so great, neuer so rich, and neuer so mighty monarchs in the world? Verily as they shall (if they repent not) bee throwne into vtter darknesse where shall bee weeping and [Page 332] gnashing of teeth, and where they shall be tormented for e­uermore with the diuell and his Angels: so if they know their wofull and miserable condition, they haue cause to mourne and to houle continually in this life: yea, more cause so to doe, then the poorest man in the world good or bad: because the more God doth aduance them in this world, the greater shall their damnation bee in the world to come, if in this life they do not glorifie God according to their said aduācement. Sith that the children of God haue such ioy and peace, as that no afflictions doe or can expresse the same, how great is their dignity in that behalfe? Their ioy I grant, may be and sometime is eclipsed and obscured for a time, by the same meanes whereby it is so with their peace: for such as any mans peace is, such is his ioy: but as the sunne being somtime eclip­sed by the interposition of the moone betwixt vs and it, and more often darkned by thicke and blacke clouds, doth not­withstanding break out againe and shine as bright as before: so it is with the children of God. Their ioy is sometime obscu­red and hidden, not onely from others, but also from them­selues. But though they weep for a time, yet their sorrow shall bee turned into ioy, and their heart shall reioice (for the most part in this, and most certainly in the life to come) and their ioy shal no man take from them: Ioh. 16. 20. 21. As the wicked shall mourne, and no man shall be able to comfort them (as before we haue seen by the examples of Saul and Indas) so shall the children of God reioice, and no man shall take their ioy from them. Though sometime they lie among pots (or stones, and by many afflictions be as it were coloured) yet they shall bee as the wings of a Doue that is couered with siluer, and whose fethers are like yellow gold: Psal. 68. 13. they shall haue beauty for ashes, the oyle of ioy of mourning: the garment of gladnesse, for the spirit of heaui­nesse: Isai 61. 3. yea euen in their heauinesse their ioy from a­boue is greater then their mourning here below. As Samp­son found hony and the hony combe in the carkasse of a de­uouring lyon: so the children of God find most sweet com­fort euen in the very belly and bowels of those afflictions which deuoure the wicked: The riddle of Sampson touching the foresaid hony (out of the eater came meat, and out of the [Page 333] strong came sweetnesse) was inexplicable to the Philistims till they had ploughed with Sampsons heyfer: Iudg. 14. 14. so indeed that the children of God are cheerfull and comfortable, e­uen full of ioy and gladnesse in their pouerty, reproch, sick­nesse and such other like aduersity, seemeth a thing very strange to the vngodly, and no man can explicat or expound the same, but only the children of God, and they that haue ploughed with their heyfer, that is, with the same spirit of vnder­standing, wherewith they and they only are indued. For they only haue that white stone (spoken of before) wherein is a new name written, which no man knoweth but he that receiueth it: Reu. 2. 17. And how great the peace and the ioy of the children of God is, and how truly it may be said to passe al vnderstanding, and to be vnspeakable and glorious (as before we heard it to be called) doth not only appeare by the feare and griefe of the wicked, but also by the like afflictions, trouble, and heauinesse 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 themselues, when sometimes for a time they haue lost their former ioy and peace, it appea­reth, how great their said peace and ioy is, and how worthie of that commendation, which before we haue heard to be gi­uen vnto it. For aske one of them that haue for a season lost their former peace and ioy, and that troubled in that be­halfe, yea aske the very wicked themselues, which feele the terrors of an euill conscience, and feares of Gods wrath, aske (I say) either the one or the other, what they would giue for a release from their troubles and feares, and for comfort, and they will crie out with teares, that if they had a thousand worlds, they would giue all for true peace and ioy. Consider how the Church mourneth for neglect of her belo­ueds voice, yea how her heart fainted in that behalfe, and how she charged the daughters of Ierusalem, that if they did find her welbeloued, they should tell him that she was sicke of loue for him: Cantic. 5. 6. how Dauid also was troubled, when he [Page 334] wanted that peace and ioy which before he had, we haue alrea­dy shewed. Touching the ioy of the wicked which seemeth to be very great: first the truth is, that it is a painted and pictured ioy, 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 phrensie and madnesse in the pangs of death. Secondly, it is therefore very short and vncertain: as it is said of the laughter of a fools, that it is like the cracking of thornes vnder a pot: Eccl. 7. 8. though it make a great blaze & a loud noise for a time, yet on a sudden it vanisheth and commeth to nothing. Thirdly (which is more then the former) the more the wicked laugh and are merry here, the more they shall weep and mourne and houle in the world to come. As the strongest wine makes the sharpest vineger, euen such as will fetch off the skin from the rough of ones mouth; so the greater shall be their calamity, and their greater ioy shalbe turned into the greater heauinesse. But because ma­ny things before written, of the prosperity of the wicked, may likewise bee referred to that point of their ioy which ari­seth from no other cause then from their prosperity, therfore I will here cease to write any more thereof.

To conclude this point of the ioy and peace of the chil­dren of God, as they haue better cause of peace and ioy then all the wicked in the world (though kings and Princes) so their peace and ioy cannot but be much greater, how poore, base and miserable soeuer they seem to be in the world, and are indeed touching their outward state. They may reioice when the wicked (euen 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 houle. As the Virgin Mary was saluted in this manner, baile Mary (or reioice Mary) thou art freely belo­ned, the Lord is with thee, &c. and againe, feare not, for thou hast found fauour with God, for thou shalt conceiue in thy womb & beare a son, and call his name Iesus: Luk. 1. 28. 29. 30. and as the Angell said to the shepheards, bee not afraide, behold I bring yon [Page 335] glad tidings of great ioy which shall bee to all people, that vnto you is borne this day in the City of Dauid a Sauiour, which is called Christ the Lord: Luk 2. 10. So no man will denie but that Ma­rie and the shepheards had cause ro cast away feare, and to bee gi [...] and to reioice both in respect of the person that did bid them [...] (the same being a blessed Angell) and also in respect of the message it selse; and that she had found fauour with God. and should conceiue and beare a sonne, which should be [...] called lesus, because he should saue (and hath saued) his people from their sinnes: Matth. 1. 21. and that when the Angels did so appeare vnto the shepheards, the same Sonne was then borne into the world. How much more then may all the chil­dren of God now throw away all seare, and reioice (euen with ioy vnspeakable and glorious) [...]ith not only Christ Iesus is borne, but hath also suffied, is risen againe, and hath ascended into heauen, hath accomplished all things for our saluation that were written of him, and doth sit at the right hand of God the Father in all power and glory, to protect vs from all our cnemies, and to make intercession for vs: sith (I say) Christ Iesus hath not onely done all this for vs, but is also conceined and formed spiritually in vs: Gal. 4. 9. and sith we haue put him on as a garment: Rom. 13. 14. and sith he dwelleth in vs as in a temple, and hath made himselfe one with vs, and vs with him: Ioh. 17. 22. (as before hath beene shewed) and sith by all these things he doth assure vs of the perfection of the whole worke of our saluation, and of neuer leauing vs till hee haue brought vs where himselfe is, there to behold his glory, and to bee partakers thereof, and that our ioy may indeed be full, neuer againe mixt with any drop of heauinesse, neither euer any whit obscured or ouercast with any mist of sinne or affli­ction?

Verily there is no question but that euery one of Gods children in respect of all things pertaining to their sal­uation already wrought by our Sauiour, and in respect of their assurance of that which remaines for them­selues in particular, hath more cause to reioice, then ei­ther Marie or the shepheards had by vnderstanding onely of Christ to bee conceiued and borne, or to bee alreadie [Page 334] [...] [Page 335] [...] [Page 336] borne, but not hauing accomplished it for which hee was borne. As there can be no greater indignity offered to an ho­nest man, promising any thing which he is able to performe, and giuing earnest vpon his promise, and further also binding of himselfe to performe 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 vs to doubt of the things before mentioned, God hauing not only promised them, but also made vs far better assurance of them then all the Princes in the world can make of any thing they promise. So far is the full perswasion of these things, and ioy according, from all presumption against God, as the Pa­pists doe most boldly and wickedly affirme. Thus therefore I conclude this part, that euery one of Gods 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 re­ioice (or reioicing I will reioice) in the Lord, and my soule shall bee ioifull in my God, for he hath clothed me with the garments of sal­uation, and couered me with the robes of righteousnesse: he hath decked me like a bridegroome, and as a bride t [...]re [...]h her selfe with her iewels: Isai 61. 9. In respect of this ioy of the children of God (euen of the meanest of them) the ioy of the wicked is nothing but sorrow, griefe, anguish, and vexation of spirit. Thus much of the peace and ioy of the children of God.

CHAP. XXVIII.

HAuing thus spoken of the exceeding great benefits which the children of God enioy themselues: for the further declaration of their dignity, let vs also take a view of those benefits which other doe enioy by them. Here let vs vnderstand, first that they hurt no body, but suffer euery one with whom they doe liue, or with whom they haue any dealings, to liue in peace, and quietly to enioy their owne. Secondly, that they are many waies helpfull, and do much good vnto other. [Page 337] The first is no small matter if we consider how harmfull the wicked are continually vnto all, with whom they dwell, as to some by their prophanenesse and impiety, either animating them to the like, or discouraging them from the contrary: so also to other by their vnreuerend behauiour towards their su­periors, by their pride and violence against their inferiors, by their contempt of their equals, by their cruelty and vnmerci­fulnesse in word and deed, by their vnchast speech, gesture, and other actions: by vniust dealings touching the goods of their neighbors, and by their backbitings, slandering, and false ac­cusing, and otherwise defaming of them. They that haue daily experience or haue heard of these things, would thinke it a great benefit to liue where they might be without feare of such dammage. And that this is a benefit and so to be accoun­ted, appeareth by the words of Nabals seruants to Abigail af­ter that Nabal had so wickedly and churlishly sent away the messengers of Dauid empty. For they doe amplifie the chur­lish and wicked answer of Nabal to Dauids messengers, as by some kindnesse of Dauid towards them in the wildernesse, so also by pleading that they had no displeasure, neither had missed any thing so long as they were conuersant with them, when they were in the fields: 1. Sam. 25 15. But are these things all? No verily: but as themselues do no hurt to other, so like­wise they are great meanes to keep other from doing that e­uill against God, against their neighbors and against them­selues, which otherwise they would commit: for who seeth not that the wicked conuersing daily with the godly, and be­ing especially in their company do refrain from many sinnes, many othes, many blasphemies, many curses, from much vaine talke, filthy speech, & much foolish iesting, from other outrages also which they would freely commit if they were by themselues alone. Many times also the Lord keepeth the reprobate themselues from some hainous sinnes for the god­lies sake, which otherwise they would greedily commit. Did not God keep Abimelech king of Gerar, from defiling Sara for Abrahams sake? Gen. 206. and may not the like be said of ma­ny other? Doubtlesse this is partly the meaning of that which is written of Herods feare and reuerencing of Iohn Baptist, that [Page 338] is, of the fearing to commit some euils for his sake, from which otherwise he would not haue refrained: Mark. 6. 20. So that Esau hoped of the death of Isaac, and then purposed to haue killed Iacob, what doth it else import, but that in the meane time he feared the committing of that fearefull mur­der for Isaac his sake? Gen. 27. 41. But not to stand vpon this, let vs come to the good they doe to other.

Heere at the first let it be considered, that as God made the woman first to be an helpe 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 ioined together are the chil­dren of the Lord. For there the husband loueth the wife e­uen as Christ loueth his Church, accounting her as flesh of his flesh, and bone of his bone; cleauing only vnto her, protecting her from all wrong, instructing her where she is ignorant tou­ching her saluation, increasing the knowledge which shee hath, bearing with her in her weaknesse, prouoking her to all good duties belonging to her sex and calling. So the wife re­uerencing the husband, is in all things in the Lord subiect vnto him, and ordered by him; gouerning the things wisely that are committed to her charge, for the good of her family; not onely bringing foorth children as the Lord blesseth the mariage bed vnto them; but much also helping her husband in the Christian education of them in the feare of the Lord. So Bethsheba helped Dauid in the instructing of Salomon: Pro. 31. 1. Dauid himselfe being imploied in the publike affaires of the kingdome. So Lois the grandmother, and Eunice the mother of Timotheus, were great helpes (or rather more then helpes, doing all themselues alone) for the instructing of Ti­mothie in the Scripture from his childhood. Furthermore, the Christian wife is an helpe to her husband, by ouerseeing the waies of her seruants, and seeing them to doe their worke early and late. Both such parties also are comfortable one to another, in prosperitie reioicing together, in aduersity mour­ning together; and so bearing one anothers burdens, that betwixt both it is the lighter. This mutuall helpe and bene­fit that the man and wife, being both the children of God, haue one by another, is more apparent by the great hin­drance [Page 339] that the one hath by the other, either where they are both wicked, or where they are vnequally yoked, t [...]e one stri­uing vpward towards heauen, the other drawing downewards euen to hell. Yet where there is such an vnequall match, some­time the beleeuing wife saueth the vnbeleeuing husband, sometime the vnbeleeuing wife is saued by the beleeuing hus­band, the one conuerting the other: 1. Cor. 7. 14.

Touching the children of such parents, oh in how happie state & condition be they, in respect of the children of other! For first of all they are within the Couenant of God made with their parents for this life and for the life to come, where­by God doth bind himselfe to be their God, and the God of their seed: Gen. 17. 78. and to blesse them that blesse them, and to curse them that curse them: Gen. 12. 3. Yea though but one of the parents be the childe of God, and the other none of Gods children, yet the children of two such so vnequally yoked, are within the Couenant by vertue of that party which is the childe of God: 1. Cor 7. 14 Is not this a singular benefit, to be within the Couenant of God? It was a great honour to A­braham, that Abimelech king of Gerar came to him, and made a Couenant with him: Gen. 21. 27. How great then is this ho­nour, that the Lord of heauen and earth, the king of kings, vouchsafeth to looke downe from heauen, yea as it were to come down from heauen, and to make a Couenant with man! yea with poore miserable man, that would neuer so much as once haue looked toward heauen, but onely to make warre with heauen, and with God that dwelleth in heauen: euen with euery man (I say) and woman that feareth him: yea not only with them, but also with their posteritie! Verily this Couenant is the more, because by vertue thereof it is said. The children of thy seruants shall continue, and then seed shall stand fast in thy sight: Psal. 101. 28. And againe: Blessed is the man that feareth the Lord and delighteth greatly in his Commandemen [...]s: his [...]ed shall be mighty vpon earth▪ the generation of the righteous shall bee blessed: Psal. 112. 1. 2. If children receiue not benefit by this Couenant, it is because they themselues doe breake Couenant with God, and doe not honour the God of their Fathers, and serue him with a perfect hart and willing mind, as Dauid exhorteth [Page 340] Salomo [...]: 1. Cron. 28. 9. and in this respect the children of God may be said to fall away from God and to goe backe (albeit they themselues neuer had any grace of God, neither euer walked with God) because by their wickednesse, they doe in a man­ner disclaime and renounce the couenant of God made with their fathers. So Manasses at the beginning of his raigne, and long before he had repented or entred into the way of walk­ing with God, euen when he did euill in the sight of the Lord like the abomination of the heathen, &c. is said to haue gone back [...] 2. Chro. 33. 2. 3. viz. because he had transgressed the couenant which God had made with his father Ezekiah, and walked not in the waies 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 couenant of God, yet this doth not altogether abrogate and disanull the said couenant of God made with the good pa­rents of the said children: because the efficacy thereof doth not appeare in their next generation. For the couenant of God is made to thousands of them that loue him and keepe his commandements. Though some boughs of a good tree be bro­ken off, and so wither 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 couenant. One or two, yea many whole genera­tions may be cut off or fall away, yet the couenant of God re­maineth with the stock or root and first parents. This Paul doth excellently handle by this very similitude touching the Iewes: Rom. 11. 16.

This is further manifested, if we consider, that after the daies of Salomon there was often succession of euill kings to good kings, and yet the couenant made with Dauid remained firme and inuiolated. Yea, after the daies of Iehoshaphat the king­dome of Iudah continued by succession, for many yeers toge­ther in the hands of wicked kings, none other of the house of Iehoshaphat being mentioned to haue 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 vsurper) Ioash: [Page 341] 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 Iotham, 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 Iehoshaphat and Ezekiah two good kings of Iudah there were seuen wicked kings all suc­ceeding one another, besides Hathaliah, that immediatly after Ahaziah vsurped the kingdome. All these seuen kings, I say, were euill and vngodly, though some of them at their en­trance into their kingdomes made great shewes of godlinesse. Neither had any of these seuen any good child, for ought that we know; but only Ahaz, whom Ezeki [...]h his sonne succeeded. Yet in the daies of Hezekiah the Lord comforteth him against Zenaherib, and promiseth to saue Ierusalem for his owne sake, and for Dauid his seruants sake: 2. Kings 19. 34. So he noteth that all the former succession of euill kings so long togither, euen for the space of about 155 yeers, at least not much lesse, had not disanulled and made voide the former couenant of God made with Dauid. 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 haue the benefit of it: This hath been shewed before by the performance of Gods promise made to Iehu, euen to his sonnes afterward (though all wic­ked) to the fourth generation. What a gratious priuiledge then is it to them that are the children of God indeed, that euen their children are by their parents within the couenant of God? Although also wicked children of good parents, doe depriue themselues of all benefits of Gods couenant, tou­ching the life to come, yet they do receiue many by the same couenant touching this present life. Ismael had not only the seale of the couenant (circumcision) but for the couenants sake made with Abraham, God heard him praying for Ismael that he might liue in his sight, and answered him most grati­ously, saying, As concerning Ismael I haue heard thee, lo [...] [...] blessed him and will make him fruitfull and will multiply him ex­ceedingly: twelue Princes shall he beget, and I wi [...] make a great nation of him: Gen. 17. 18. By the said example of Ismael, and [Page 340] by the benefit he had by the praiers of Abraham praying for him; wee see, the posterity of the children of God to haue great benefit by the praiers of their parents. If the praier of the righteous auaileth much, for any, if it b [...] fe [...]ent: Iames 5. 17. much more may wee assure our selues that the praiers of the righteous parents for their children doe auaile much, because they will pray most feruently for them. If God heard Abra­ham praying for wicked Ismael, he will also doubtlesse heare other parents, praying for their children in the saith of Abra­ham especially for such children, as doe themselues also be­leeue. Therefore the Gospell testifieth, how many children were sometime restored from death to life, and somtime were released from a bodily possession of satan, by the suit of their godly parents to our sauiour in their behalfe: Mat. 9. 18. Mat. 15. 22. Mat. 17. 14. Mark 9. 17. Great likewise is the benefit of Gods childrens children, by better education, better precepts, better exercises of religion, better chastisements and correcti­ons, and better example of life and conuersation then the children of the wicked for the most part haue. As the children of such parents as are themselues the children of God, haue these benefits by their such parents, so likewise great is the be­nefit and comfort that such parents haue by their children, that walke in the couenant of God: viz. by their feare of God, by their obedience to them, and their praiers for them, and by their good behauiours towards all other: in which respect Salomon doth often commend such children, in the book of the Prouerbs: A wise sonne maketh a glad father: Prou. 10. 1. and 15. 20. My sonne if thou be wise mine heart shall reioice, and I also: Pro. 23. 15. and againe, the father of the righteous shall reioice: he that begetteth a wise sonne shall haue ioy of heart: thy father and thy mother shall be glad, and she that bare thee shall reioice: verse 24 25. My sonne be wise and reioice mine heart, that I may answer him that reprooueth me: Pro. 27. 11. and 29. 3. sometime also it commeth to passe that good children become parents to their parents, by releeuing them in their necessities, and hel­ping them in their outward state: so Ioseph is said to haue nou­rished his father Iacob, and all the rest of his sonnes, and their fami­lies: Gen. 45. 18. and 47. 12. so likewise Ruth was a great helpe [Page 343] 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 Prouerbs before alleged, and also by many examples, of Is­mael, Esau, the sonnes of Eli, Hophni and Phine as, Amnon and Absolon the sonnes of Dauid, and of many other.

As it is thus betweene the husband and the wife, and parents and children, that are themselues the children of God; so the master and seruant that are the children of God haue much greater benefit one by another, then wicked masters and ser­uants haue: for how great was the mutuall comfort both that Abraham had by the faithfull seruice that his seruant perfor­med, whom he imploied about a wife for his sonne Isaac? and also that the same seruant had by the former instruction and example of Abraham, whereby no doubt he was brought to make such conscience of faithfull seruice vnto Abraham? For doth not the Lord himselfe say of Abraham, I know him, that he will command his seruants and his house after him, that they keepe the way of the Lord, to doe righteousnesse and iudgement? Gen. 18. 19. Yea wicked masters haue great benefit by such ser­uants as are the children of God. Laban an Idolater could say of Iacobs seruice, I haue perceiued that the Lord hath blessed mee for thy sake: Gen. 30. 27. Potiphar Iosephs master saw that the Lord was with Ioseph, and that the Lord made all to prosper that was in his hand, and so Ioseph found fauour in his sight, and serued him, and he made him Ruler ouer his house, and put all that he had in his hand: and from that time that hee made him Ruler ouer his house, and ouer all that hee had, the Lord blessed the Egyptians house for Iosephs sake, and the blessing of the Lord was vpon all that he had in his house, and in the field: Gen. 39. 2. Yea Potiphar had a further benefit by Ioseph, because when his wife most impu­dently inticed him to filthinesse with her, Ioseph most gratious­lie 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 then I, neither hath he kept any thing from mee, but only thee, because thou art his wife: how then can I doe this great wickednesse, and so sinne against God? And albeit she spake to Ioseph day by day, yet hee hearkned not vnt [...] [Page 344] her to lie with her, nor to be in her companie: Ge. 39. 8. 9. 10. Was not this a great benefit, so to haue his wiues chastitie preserued, she her selfe prostituting and offering her selfe to such wickednes, and seeking it from time to time. By this example also that is made more manifest that I said before, viz. that other haue benefit by the children of God, in as much as they doe them no such hurt as the wicked are ready to doe vpon euery occa­sion, bee it neuer so slight or slender, yea sometime without any occasion. Thus we see the benefits that other haue by the children of God in a familie, both the children of God them­selues one by another, and also the wicked and vngodly.

In like maner other also abroad haue great benefit by the children of God. Touching the aduancement of the chil­dren of God to ciuill magistracie, it is thus said: When righte­ous men reioice (that is, are aduanced to great dignitie and Ma­gistracie; for so the opposition following sheweth, that these words must be thus interpreted) there is great glory: (that is, there is great prosperitie of all states and degrees) but when the wicked rise vp, euery man is pried into: Prou. 28. 12. that is, euery mans outward state is so sifted, and loaded with taxations and impositions, that he hath small cause of ioy. The like is, Pro. 29. 2. When the righteous are increased (in honour and autho­ritie) the people reioice: but when the wicked man beareth rule, the people sigh. To the same purpose belongeth that, Eccl. 10. 16. 17. Woe to thee, O Land, when thy King is a childe, and thy Princes eat in the morning: Blessed art thou, O Land, when thy King is the sonne of the nobles, and thy Princes eat in time, for strength, and not for drunkennesse: that is, That Land is happy and full of bles­sings, whose Rulers descended of the race of the children of God, and are themselues so also. For this (as we heard before) is only true nobilitie. By all these sentences we see both that euery people hath many blessings that haue the children of God (as sonnes of the King of Kings) to be their Rulers: and also that much miserie and many calamities are there where vngodly men beare sway. As the people haue many bles­sings when God aduanceth his children to be gouernours o­uer them; so Magistrates are so much the more happie, by how much the greater number of the children of God they [Page 345] haue within their dominions, or vnder their gouernment. In­deed Haman said to Ahashuerosh, There is a people (mea [...]ing the Iewes and the people of God) scattered and dispersed among thy people in all the prouinces of thy Kingdome, and their Lawes are diuers from all people, and they doe not obserue the Kings Lawes: therefore it is not the Kings profit to suffer them: Ester 3. 8. But Queene Ester speaking by a better spirit, euen by the spirit of truth, that cannot lie, and intreating the repeale of the Kings edict, which the said Haman by the former accusation had procured against the Iewes for their destruction, pleadeth the contrarie, and saith, that if the aduersarie should preuaile for de­stroying the Iewes in such manner, hee could not recompence the Kings losse: Ester 7. 4. So diuers other aduersaries, Rehum and Shimshai, and other wrote to King Artashashte, that Hierusa­lem had beene a rebellious Citie, and wicked: and so Artashashte himselfe by letters acknowledged as much: Ezra 4. 12. But Darius vpon better grounds writeth that kindnesse should be shewed towards the building of that Citie, and the house of God therein, and that to this end, that they might pray for the Kings life, and for his sonnes: Ezra 6. 10. So hee shewed, that hee rather hoped for a blessing vpon himselfe and his sonnes, then feared any euill by the Iewes. Experience also sheweth, both what true loialtie and safetie Kings and Princes (as well Popish, and otherwise wicked, as godly and religious) haue had by Protestant and truly religious subiects, that haue been the children of God; and also what treacherie and treasons haue beene continually wrought by wicked subiects, especial­lie by Papists, against their Soueraignes, as well Papists as Protestants.

And touching Ministers of the Gospell, infinite are the be­nefits that the people enioy by them: by their publike prea­chings, by their priuate instructions and consolations, by their good example, and by their praiers: yea one faithfull Minister is the strength of the whole kingdome [...] liueth. Not only did Elisha crie after Elisah wh [...] away, as he saw him carried vp in a whirlewinde [...] My father, my father, the chario [...] of Israel and the horseme [...] of: 2. King. 2. 12. But Io [...]sh also the King of Israel (euer [...] [Page 346] King) comming to Elisha when hee lay sicke euen vpon his death-bed, wept in like maner ouer him, & most mournfully said, O my father, my father, the chariot of Israel, and the horse­men of the same: 2. King. 13. 14. They also that obey the do­ctrine and exhortations of such Ministers, and follow their godly example, are not onely a great benefit vnto them, by maintaining them, and making them partakers of all their goods, Gal. 6. 6. but also by their praiers (as hath been shew­ed) and diuers other meanes. Therefore the Apostle Paul called the Philippians his ioy and his crowne, Phil. 4. 1. And the Apostle Iohn to the elect Lady saith, I reioiced greatly that I found thy children walking in the truth: 2. Ioh. 1. 4. And after­ward he biddeth her and hers to looke to themselues, that (saith he) we lose not those things which we haue done, but that wee may receiue a full reward. To Gaius also he writeth thus: I haue no greater ioy then this, to heare that thy sonnes walke in truth: 3. Ioh. 4. On the contrary, when the Ministers of the word are not the children of God, they are great pests and plagues to the people, euen as wolues to the sheepe. And when the peo­ple be wicked, they are as great a griefe and vexation to the Ministers: Ier. 20. 7. to the end of the chapter, and 15. 10. &c. That which I haue said hitherto, may be said also of other be­twixt whom there is any special bond. The more that any man is the child of God, the more benefit hath euery one, kinsman, friend, and other, by him: viz. by his speech and communica­tion, and by his life and conuersation: for in both those re­spects he shines as a light in the midst of a crooked and peruerse generation, to giue direction in the darknesse of this world by holding so foorth the word of life, that other may the better walke towards heauen, Phil. 2. 15. His mouth will speake of wisdome, and his tongue will talke of iudgement: the Law of his God is in his heart, Psal. 37. 30. 31. The lips of the wise doe spread abroad knowledge, but the heart of the foolish doth not so: Pro. 15. 7. The tongue of the iust man is like fined siluer: but the heart of the wicked is little worth. The lips of the righteous feed many: Pro. 10. 20. they admonish also them that are vnruly. They comfort the feeble minded: they be are with the weake: they be patient towards all men: they doe not recompence euill for euill to any man: but euer follow [Page 347] that which is good both towards themselues and towards others: 2. Thess. 5. 14. 15. They exhort one another daily whiles it is called to day, lest any should be hardned through the deceitfulnesse of sinne, and so depart from the liuing God: Heb. 3. 12. They consider one another, to prouoke (or whet) to loue and to good workes: they for­sake not the fellowship that they haue one with another in the ex­ercises of religion: Heb. 10. 24. They are mercifull, and lend: they distribute and giue to the poore: Psal. 112. 5. They doe good, and be rich in good workes, ready to distribute and communicate: 1. Tim. 6. 18. They are iust, and giue to euery man his right, ow­ing nothing to any man but loue: Rom. 13. 8. If in the time of their ignorance and their vnregenerate state, or afterward, through the corruption of nature, they haue taken or got­ten any thing vniustly, being conuerted, and knowing the wrong they haue done, they will willingly make restitution, with recompence also for their wrong. So did Samuel offer to doe if any man could haue charged him rustly with doing wrong to any: 1. Sam. 12. 3. So did Zaccheus Luk 19. 8. They comfort the afflicted: they strengthen the weake [...] they raise vp them that are fallen, by the spirit of meeknesse, considering themselues, lest they also be tempted: Gal 6. 1. That which Iob saith of him­selfe, that he was etes to the blinde, and feet to the lame, &c. Iob 31. 16. they likewise put in practise towards others in the like necessitie. Yea howsoeuer the wicked hate and abhorre the children of God, yet they also haue great benefits by them. They fare the better for them euery day they rise: and the godly are the fairest flowers of the garland of the wicked. They escape many outward iudgements, and enioy the like mercies by their meanes. This is plaine, not onely by the words of Ioash King of Israel, touching Elisha; neither by the example of Laban, that confessed himselfe to haue fared much the better by Iacob; and of Potiphar, who saw that God blessed him for Iosephs sake: but also by diuers other examples. The whole world escaped drowning so long as Noah was among them. Fire and brimstone came not from heauen vpon Sodome and Gomorrha all the while that Lot was in their Cities. For Pauls sake all that were in the ship in great danger were preserued, and safely set on land, though the [Page 348] ship it selfe were broken in peeces: Acts 27. 14. The like may bee said of diuers other. As before wee heard, that sometime the wicked are kept from sinnes by meanes of the godly, so also they are sometime prouoked to doe that good by them, which otherwise they would not doe. Did not Saul many good things, in suppressing of the Witches, &c. by the meanes of Samuel, which otherwise hee would not haue done? Did not Ioash King of Iuda most worthily re­paire the house of the Lord, and otherwise doe that which was vpright in the eies of the Lord all the daies of Iehoiadah the Priest? who notwithstanding as soone as Iehoiadah was dead, hearkned to the flatteries of the Princes of Iudah, and fell so greeuously, that hee commanded Zachariah the sonne of the foresaid Iehoiadah, to bee stoned to death, onely for re­buking him by the word of God for his sinnes, 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 haue done many things by meanes of Iohn Baptist? Mark. 6. 10. Nei­ther onely doe the children of God much good generally to the wicked, but euen particularly also to them that are their enemies, according to Gods Commandement in that behalfe, 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 bee hungry, they giue them bread to eat: if they bee thirstie, they giue them water to [...]rinke: Prou. 25. 21. Rom. 12. 20. And all this they doe, as they are the children of God, and that they may declare themselues so to bee: Matt. 5. 45. As our Sauiour the naturall sonne of God healed the high Priests seruants [...]are that Peter had with his sword strucken off: Luk 22. 51. and praied for them that did crucifie him: Luk. 23. 34. So Stephen one of Gods children by adoption, praied for them that stoned him to death, that God would not lay that great sinne to their charge: Act. 7. 60. So Mela a certaine Bishop of Rhinocurum set the best and dainti [...]st fare hee 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 doe good not onely to the liuing, but [Page 349] also to the dead; not by praying for them, whereby they should dishonour God, and doe them no good (as before hath beene shewed) but otherwise, and that both to their friends, and also to their enemies. So Naomi commended Booz for not ceasing to doe good to the liuing and to the dead: Ruth 2. 10. because hee had shewed great kindnesse vnto Ruth her selfe for her husbands sake that then was dead. So Dauid shewed kindnesse to Mephibosheth the sonne of his ancient faithfull friend Ionathan for Ionathans sake that was dead: 2. Sam. 9. 7. and commanded also Salomon his son to shew kindnes to the sons of Barzilla [...] the Gileadite (then dead) because Barzillai whilest hee liued had shewed kindnesse vn­to him: 1 King. 2. 7. The same Dauid also put the Ama­lekite to death that had brought him tidings of the death of Saul, and that had told him that hee had quite killed him being halfe dead before: 2. Sam. 1. 13. Then hee made like­wise a most excellent mournfull song in commendation of the good things that had beene in Saul whiles hee l [...]ued: verse 19. Afterward also hee sent messengers vnto Iabesh Gi­lead, with great thankes (as it were) to them, and most high commendation of them, as men blessed of the Lord (or whom hee praied to bee blessed of the Lord) because they had shewed kindnesse to their Lord Saul, and had buried him: 2. Sam 2. 5. Yet who knoweth not how mortall an e­nemi [...] Saul had been vnto Dauid? Neither do the children of God themselues onely good to their enemies, liuing or dead, but they sometime cause the very wicked that are wholly set v [...]on reuenge, to shew kindnesse to their enemies For when Elisha had brought the armie of the Aramites that had beene 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 Israels fingers itched against them, so that hee said to Elisha, My father, shall I smite them? shall I smite them? (this repetition argueth that hee was very forward to haue smitter them) Elisha answered. Thou shalt not smi [...]e them. Doest 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 drinke, and goe to their m [...]ster. A [...]d so that King (though a [Page 350] wicked man) did not reason the cause with the Prophet, or any whit cotradict his coūsel; but most willingly made great great prepa­ration for thē: 2. King. 6. 21. By al these things we see what great benefits other of all sorts, superiours, inferiors, equals, good & bud, foes as wel as friends, the liuing & the dead, receiue by the children of God. If any that professe thēselues the children of God, be not thus beneficiall to other, or be hurtful to any, it is either because they are hypocrites, and bee not that in deed which they professe themselues to be, or because the old man yet remaining in them, in some particulars preuaileth against their new man, and the flesh against the spirit of adoption, wherby they are regenerated, & do cry & cal God their father.

Let vs yet proceed a little further, & cōsider that the childrē of God are not only beneficial to men both of their own sort & others; but that likewise other creatures fare the better for thē. As al things at the first were made for the vse 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 bee the better to serue him that should bee made more excellēt then they, to haue the dominion ouer thē: so it is not to be doubted, but that man falling away frō his excellencie, the rest of the creatures also lost a great part of their excellē ­cy & beauty, wherin before they were created: that so stil there might be the fitter proportion betwixt thē & man who was to haue the vse of them. Therefore it is expresly said, that they grone, & as it were sigh with an earnest desire of release from that vanity, whe [...]unto by the sin of man (at the first cōmitted, & daily increased) they are made subiect. As it is so with thē by the sin of man, so it seemeth probable (for in this case I am not perēptory) that as the nūber of Gods elect do daily increase, & the image of God in mankind is generally more & more re­paired, so the rest of the cretures of God find some release frō, or at least some mitigatiō of their former seruitude & bōdage by the vanity whereto they were & are yet subiect. Moreouer, as the childrē of God are fuller thē any other mē, of the works of iustice, mercy, & goodnes vnto men, so are they vnto other creatures, whether they be such as are cōmon, & wherin none hath any propriety, or such as particularly belong either to [Page 351] or others. Touching the first, viz. such as no man can chal­lenge any proprietie of, or any speciall right and interest, as the Lord hath commanded, that if a man doe finde a birds nest in the way, in a tree or on the ground, whether they be yoong or egges, and the damme sitting vpon the yoong or egges, that he that sindeth such a nest, should not take the damme with her yoong, but that be should o [...]ely take the yoong, and let the damme goe: Deut. 22. 5. 6. as (I say) the Lord commandeth this, so the children of God that know this Commandement, are ready to shew mercy in that behalfe, according to the said Commandement. Touch­ing such creatures as whereof some haue a propritie, it is said to him that hath such creatures, Thou shalt not muzzell the mouth of the Oxe that treadeth out the corne: Deut. 25. 4. which particular rule for the care of oxen that doe any thing for vs, is likewise to be vnderstood generally of euery other creature, the labour whereof we vse in our businesse. According to this precept Salomon speaketh of the practise of Gods children, and of other in that behalfe: A righteous man regards the life of his beast: but the mercies of the wicked are cruell: Prou. 12. 10. Daily experience also teacheth, that the godly haue great re­spect to their beasts, both for their worke, taking no more of them then they are able to do, neither laying greater burdens vpon them then they are able to beare: and also keeping them, and giuing them meat accordingly. Whereas on th [...] contrary, we daily see the great crueltie of the wicked towards their working cattle, making them to worke as long as they can goe on their legges, yea sometime till they fall and sinke downe vnder their work, laying extreme burdens vpon them, keeping them so short for meat, that they haue nothing but skinne and bone, and most cruelly beating them, as though themselues 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 sheweth how odious this is, by opening Balaams ass [...]s mouth to reprooue Balaam for smiting him for that wherein hee did better then hee: Numbers 22. 28. Touching such creatures as belong to other, the Lord commandeth thus: If thou meet thine enemies Oxe or his Asse going astray, thou shalt bring him. [Page 352] to him againe. If thou seest thine enemies Asse lying vnder his bur­den, wilt thou cease to helpe him? (as if he should haue said, wilt thou be so hard hearted and vnmercifull?) thou shalt helpe him vp againe: Exod. 23. 4. As this is commanded, so the chil­dren of God are ready to performe it. In respect of this be­nefit that other creatures thus haue by the children of God, as also in respect of the bondage wherein they are by the sinne of man vnto vanitie, whereunto they are subiect, we may ve­ry well thinke, that if such creatures had knowledge, vnder­standing, and iudgement, to discerne twixt the children of God, and the wicked, they would vtterly renounce all ser­uice of the wicked, and wholly and only with all willingnesse and cheerefulnesse submit themselues vnto the children of God. Thus much for the benefits that inferiour creatures (I meane the creatures of this nether world) doe receiue by them that are sealed with the spirit of adoption, and therefore are regenerated and borne againe to be sonnes and daughters of God. But is this all? Not so: wee may yet take one steppe further. And as before we descended from man to other base creatures heere below, so we may now from both those kinds ascend vnto the very heauens, that is, to principalities and powers in the heauenly places. Touching these therefore, it is first said by the Apostle, that this was one speciall end of his ministerie, and of the ministerie of the Gospell of others, viz. to make cleere vnto all men what the fellowship of the mysterie is which from the beginning of the world had beene hid in God. Wherefore vnto all men? That so vnto principalities and powers in heauenly places might be made knowen by the Church the mani­fold wisdome of God. Ephes. 3. 9. 10. By this place we plainly see, that the Angels haue the benefit of more knowledge then be­fore they had. Of the fellowship of the foresaid mysterie, and that by the Church. What is the Church but the companie of Gods children? This is the more manifest by that that there is said of that mysterie, to haue beene before hidden in God him­selfe, and not so to haue beene opened to the sonnes of men in other ages, as now it is: vers. 5. and to haue beene kept secret since the world began: Rom. 16. 25. For doe not these phrases intimate, that the said mysterie had beene hidden so in God himselfe [Page 353] from the beginning of the world, that the very Angels them­selues did not fully vnderstand it till it was made knowen by the Church? The same is to bee thought of many mysteries contained in the Reuelation, because it is said of the booke in the right hand of him that sate vpon the throne written within, and on the backe side, sealed with many seales (where­by the Chapters in the Reuelation following seeme especially to be vnderstood) because (I say) it is said of that booke, that none in heauen, nor in earth, nor vnder the earth, was able to open the booke, or to looke thereon, but only the Lion of the tribe of Iuda, that is, Christ Iesus, Reu. 5. 2. This Lion of the tribe of Iuda doth not only vnderstand the same booke himselfe, but also by his spirit maketh it knowen to the Church, by whom also the Angels (attending thereupon in all assemblies thereof) seeme likewise to come to know it, and not by any immedi­ate reuelation thereof vnto them in heauen, neither (as some doe weakly imagine) by contemplation of God himselfe, in whom all things, past, present, and to come, are as it were in­grauen. For so they should know the secrets of mens hearts, and the day of iudgement, which none knowes but God him­selfe. For are not all those things ingrauen in God as well as others? I grant the Angels to know much more of their owne nature, and of the nature of God himselfe, then the Church knoweth, yea then perhaps is reuealed in the written word: yet this letteth not, but that the Angels may bee ignorant of the meaning of some things contained in the word, concer­ning Gods pleasure towards the Church, till the same by the spirit of Christ be reuealed to the Church. I will not so inlarge this point in this place as Isee it handled in some late printed bookes: but I will content my selfe with this thus generally spoken thereof.

Another benefit of the Angels by the children of God is, that they haue great iov of their conuersion and repentance. This our Sauiour teacheth plainly by a double parable, Luk. 15. 3. &c. one of the lost sheepe, the other of the lost groat, for the finding whereof there was great ioy: the application of b [...]th which parables is thus made by our Sauiour hin selfe: I say vnto you, that likewise ioy shall bee in heauen ouer one sinner [Page 354] that repenteth, &c. and againe, I say vnto you, there is ioy in the pre­sence of the Angels of God for one sinner that conuerteth: 7. and 10. And indeed there is a great reason of this their ioy: for doe men reicice in earth for the birth of a sinner? and shall not the Angels in heauen reioice for the regeneration of a christian? Doe men reioice for the birth of one of Gods enemies? and shall not the Angels reioice for the birth of one of Gods chil­dren? Doe the true subjects of an earthly prince reioice and declare their ioy by some testimony, at the birth of a child to such an earthly Prince? how much more should the Angels in heauen (Gods perfectest subjects) reioice at the birth of a child to God himselfe, the king of heauen and earth? euen of one that shall it selfe be, and is as soone as it is borne, not only a Priest but also a king, as before we heard? Is there ioy in earth for the birth of one that shall die againe, and perhaps a miserable death? how then should the Angels not reioice in the birth of one, that shall neuer die more: but shall liue for euer: a life of grace here till the time of translation from hence do come, and then a life of glory with themselves: yea, with Christ Iesus? Did the Angels reioice when Christ was borne a man vpon earth? and shall they not reioice when men are borne partaker of the diuine nature from heauen and for heauen? yea wherefore did the Angels so reioice at the birth of Christ? was it not because by his birth in the world many should afterward be borne vnto God? As soone as euer Christ had taken the book before spoken of, out of the hands of his Father, to open the same to the Church, how did the Angels reioice and sing for ioy, as wel as the 24. Elders? Reu. 5. 8. 9. Did they so reioice at the taking of the book to be opened to the Church? how much more cause haue they to reioice and sing when by the opening of mysteries in the same book con­tained, men shall be enlightned with true sauing knowledge of God, and of his Sonne Iesus Christ, and be also new borne chil­dren vnto God? As the Angels doe thus reioice in the first re­generation of the children of God, that is, when men first be­gin to be the children of God: so it is not to be doubted, but that their ioy is increased, as such graces are increased in men, whereby they are the more declared both to men and Angels [Page 355] to be so regenerated, and new borne vnto God. I might am­plifie this point much more: but hauing been large in other things, it shall be sufficient thus briefly to haue spoken of this matter. So we see what great benefits, both men, and other creatures, the inferior creatures of this inferior world, and the superior creatures, euen the blessed Angels in heauen haue by the children of God. Is not this therefore a great increase of their dignity? Is it not an high commendation of their state and condition? That the wicked are hurtfull to all, and bene­ficiall to none, doth make their estate the more base and vile, abiect, and contemptible. Therefore that the children of God are hurtfull to none, and so beneficiall and helpfull to many, it must needs make their condition more honorable and noble.

CHAP. XXIX.

TO omit diuers other arguments whereby the dignity of Gods children might bee furthered, enlarged and illustrated, let vs now come to certaine comparisons. Herein I will a little transgresse the order of Logicians (as I haue not hitherto been curious therein) and therefore I will begin with some similitudes, whereby the holy ghost in respect of some things before handled, doth set forth the excellency of the children of God. From these similitudes I will proceed to other comparisons. Touching similitudes, the book of the Canticles is most plentifull in this behalfe. For whatsoeuer 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 Doue, whose wings are couered with siluer (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 loue behold thou art faire: behold thou art faire thine eies are like the Doues: Cant. 1. 14. In the next Chapter the Church [Page 356] speaketh thus of her selfe: I am the rose of the field (or rather the rose that groweth in sunshine places, that is most odorife­rous) and the lilie of the vallies: verse I. and in the next verse Christ applauding and approuing the former similitude saith, like the ltlie among the thornes, so is my loue among the daugh­ters: in which comparison Christ plainly compareth the wicked; that are aduersaries to Gods Church, vnto thornes, good (in a manner) for nothing, but for the fire, and such as will continually pricke and otherwise annoy the children of God. Where this is to be obserued, that the Church her selfe Note. speaketh not thus of the wicked, but that Christ calls them by the names of thornes, to teach the Church and euery member thereof, to be sparing in iudging and censuring their aduersa­ries (how hurtfull soeuer) and to leaue iudging and cen­suring of them to Christ. But to returne to that former simi­litude of lilies, it is there and often afterward in the same book vsed to magnifie the state of Gods children as much a­boue all other, as the lily of the open field (alwaies hauing the benefit of the sunne) is more beautifull then all other flowers: and this similitude is the more to be regarded, because our sauiour speaking of the same saith, that Salomon in all his roialty was not clothed like one of them: Mat. 6. 29. yet was Salomon the most glorious king that euer was in the world. Our Sauiour therefore teacheth the state of Gods children (being like to the lilies) to be more honorable then all the state of most glorious earthly kings. In the next Chapter our Sauiour againe compateth his Church to a most straight piller of smoke arising from the most rich and pleasant composition of o­dors, that can be deu [...]sed euen made of myrrh, frankincense, and all the spices of merchandise: mounting (as it were vpward) 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 eies of the Church to the eies of a Doue, but sa [...]th also that her lockes were within, (not hanging out like the locks of harlots) and that her haire was like a flocke of goats which looks downe from the mountaines of Gtlead: that is, that all their outward behauiour was most comely to behold, as a flock of well fed goats kept in good order: Secondly, he [Page 357] addeth, ver. 3. that her teeth were like a flock of sheep in good order, which go up from the washing: whereof euery 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 principall points of doctrine and other be­hauiour) in good order, agreeing one with another, bring­ing foorth fruit most plentifully, to the great increase both of the number of soules in the Church, and also of all good workes in euery particular member thereof. Yea hee addeth moreouer, verse 3. that her lips are like the threed of scarlet, and her talke comely: (that is, all her speech was gracious) and that her temples were within her lockes as a peece of a pomegranat: that is, that her countenance was most modest and bash­full, as if she blushed, and were red cheeked, like a pomegra­nat. In the 4. verse he proceedeth to other comparisons, say­ing, that her necke was as the tower of Dauid, built for defense, and that a thousand shields hang therin, and all the targets of strong men: whereby he signifies, that such as were to beare and su­staine her gouernment, were all like to Dauids Tower, well re­plenished with all armour of proofe, and such as were manifest arguments of most glorious victories. In the fifth verfe hee saith yet more, that her two brests were as two yoong kids that are twinnes feeding among the lilies: whereby he signifieth, that all her doctine being onely taken out of the old and new Testa­ment, doth most sweetly agree together, without any diffe­rence, like two twinnes: and is most sincere milke, 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 cows lips and peagles are in the best of our pasture grounds) she nourisheth both her selfe, and all the children that God doth giue vnto her. In the 8 verse, and the rest following, hee calleth her by the name of his spouse, (as before we heard) and so signifieth, that she is as deare and precious vnto him, as any wife or new maried 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 Fathers Kingdome. Yea he doth compare her to a sister so beautifull, and deckt with chaines and other ornaments of [Page 358] Gods spirit, that hee confesseth himselfe to bee wounded and rauished with the loue of her. In the 10. verse hee amplifieth that her loue in respect of those graces by other comparisons, preferring the same before wine, and the sauour of all other spices, because as some being wounded, and with their wounds sain­ting, are reuiued by wine, and comforted by sweet odours; so he being before as it were wounded with her loue, was againe reuiued and comforted with her graces. In the 11. verse hee compareth her lips (that is, her gracious words proceeding out of her lips) vnto the sweet droppings of the hony combe, yea to hony mixt with milke, 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 hee compareth her good workes (neuer separated from her gracious speech) vnto the sauour of garments smelling as sweet (that is, being as accep­table) as the sweet wood of Lebanon is to men, as the Angell testifieth Cornelius his praiers and almes to haue beene vnto God: Act. 10. 4. In the 12. verse, for the better expressing of hisloue, calling her againe by the name of his sister and spouse, hee setteth her foorth by three other similitudes, saying that she is as a garden enclosed, as a spring shut up, and as a fountaine sealed up: by all which he commendeth both her safety from all enemies, and from all corruption and put [...]efaction of the world; and also her preseruation and reseruation for the only vse of himselfe, and of all other whom he will haue refreshed with her liuing waters. In the 13. and 14. verses he compareth her workes againe, or all the race and posteritie of her (signi­fied by plants) for profit, beauty, and pleasantnesse, to an or­chard of pomegranats, with sweet fruits, as cipres, spikenard, saffron, calamus, and cinamon, with all the trees of incense, myrrh, and aloes, with all the chiefe spices: then hee concludeth in the 15. verse his whole commendation of her in that place with the similitudes or metaphors before vsed, saying by way of exclamation, Ofountaine of the garden! O well of liuing waters, and the springs of Lebanon! nothing thereby, that there is not li­uing water to bee had, but by communion with the Church, to whom alone Christ giueth the water of eternall life, whereof [...]hosoeuer drinketh shall neuer thirst any more. In the fifth [Page 359] 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 diuine description of Christ himselfe by di­uers metaphors sutable to these, whereby before Christ him­selfe had described the Church. In Chap. 6. ver. 3. Christ de­scribeth the Church by 3. attributes, euery one illustrated by a similitude, saying, that by the grace of God, and in respect of the spirituall gifts that God had bestowed on her, shee was beautifull as Tirzah (that had beene a goodly city in the bor­ders of Israel, where before Samaria was built, Ieroboams chiefe kingly palace seemeth to haue beene, 1. King. 14. 7.) comely as Ierusalem, called the perfection of beauty, and the ioy of the whole earth, Lament. 2. 15. and terrible as an army with banners, viz. by her excellent discipline, and by the maiestie 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 foorth by 3. other similitudes, viz looking forth as the mor­ning (that is, most gloriously) faire as the moone (euen at the full, and in a cleere night) and pure as the sunne, that is, without all mixture, and not hauing some parts thicker then some other, (as the moone seemeth to haue) but being all and euery part alike and the same: as the Apostle vsing a word taken from the sunne, would haue the Philippians to be, Phil. 1. 10. In the se­uenth chapter Christ seeing the Church comming (as it were a far off) congratulateth her comming with a speech of admi­ration, saying: How beautifull are thy going with shooes O Prin­ces daughter! so he compareth her to the daughter of a Prin­ces, and describeth her parts from the feet vpward, by most excellent similitudes, telling all posterity, that her feet were most soundly and safely shod (as it were) with the preparation of the Gospell of peace, and her hippes or thighs compassed with Iewels, the worke of cunning workemen (or made most artificial­ly) that is, girded with the girdle of truth: vers. 1. or else by the Iewels of the thighs or hippes, he meaneth some speciall ornament in those times, worne vpon that part, thereby signifying the virtue of chastitie: and this the rather seemeth to bee the meaning, then the other, because if from the [Page 360] shooes we shall ascend to the middle, and then descend backe againe in the verse following to the nauill, 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 nauill, 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 nauell, that she had not a barren womb, but was already so fully con­cerued, that her fruit should be as a great quantity of wheat, growing out of a most sweet soile, as that is which beareth lilies: from the nauell and the belly, he commeth to the breasts, shewing them to be as two yong kids that are twins: 1. full of dainty food for the nourishment of the seed, wherewith before he had said she was conceiued. From the two breasts he commeth to the neck, comparing the same to a Tower of Iuo­rie: thereby signifying the authority of the Church, for the strength and whitenesse or beauty thereof, to be like vnto I­uory, and for the height thereof to be like to a tower: after the neck, he compareth her eies to artificiall pooles in the frequen­ted gate: that is, in the kings gate, which was the chiefe way to the threefold towne of Ierusalem: and wherein likewise was a great market of cattell, and the poole of Bethesdas, that had fiue porches: by this similitude noting the ministers of the word, which are the eies of the Church, to be most cleere and quicksighted, for the better enlightning of the cics of other, and therefore greatly frequented and resorted vnto, as some common thorow-fare, highway, or great market: verse 3. he describeth also her nose by the likenesse of the tower of Leba­non, looking towards Damascus: by this similitude reaching the Church to be of exquisite iudgement 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 skar­let. and the bush of her head like purple, so that the king is tied in her beames: thereby signifying the attire of her head to be so gracefull and excellent, that no king can behold the same, but he will be greatly in loue thereof: or that he himselfe Christ Iesus, [...]s so enamored of her, upon the sight of her beautifull attire, that he is willingly tied (as it were) to be present perpe­tually [Page 361] in her holy congregations. By all this elegant and ex­cellent description of the Church in each part thereof, Christ Iesus would haue 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 foorth her excellencie) he saith further, that her stature was like a palm: tree, and her brests like the clusters: so that he meaneth, that she is tall and straight, flourishing the more, the more by persecution shee is pressed downe: and also that the old and new Testaments, her two brests (as before we heard) are neuer drie, but alwaies 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 sauour of the Churches nose to bee like vnto apples: by this meaning, that her breath that commeth out of her nostrils is most plea­sant and delectable. In the 9. verse he proceedeth, saying, that the roofe of her mouth is like good wine, which goeth straight vp to her welbe loued, causing the lips of him that is asleepe to speake: by this similitude signifying, that the word of God in the custo­die of the Church, and deliuered by her ministery, is like to wine, that sparkleth vpward, and which worketh so power­fully (being the word of life) that euen the dead hearing the voice of God therein are awakened, and haue their mouthes opened to speake to his praise. These be the chiefe similitudes whereby Salomon in that most excellent song, called therefore The Song of Songs, that is, the most excellent of all songs; whereby (I say) Salomon in that most diuine song generally setteth foorth the excellencie of the whole Church, and the which may bee applied to euery particular member of the same. In respect therefore of these similitudes, wee may well conclude againe the state of all the children of God to bee the more excellent.

Besides these, let vs also briefly consider of some other simi­litudes whereby in other respects the dignitie of Gods chil­dren is likewise set foorth vnto vs.

First therefore let vs call to minde the excellent speech of that wicked man Balaam, which notwithstanding hee spake not of himselfe, but by the holy Ghost, and wherein he pro­phecieth [Page 362] most diuinely of the state of the Israelites, compa­ring them most elegantly in one sentence to diuers things: As the vallies (saith hee) are they stretched out, as the gardens by the riuers, as the Aloe trees which the Lord bath 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, euen of all that by regeneration and adop­tion are such children of God as now we speake of. Secondly, let that also bee remembred 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 riuers of water, which doe bring foorth their fruit in due season: whose leafe shall not fade. The application of which si­militude he maketh in the next words, saying, Se whatsoeuer he doth, shall prosper; then hee addeth a contrary similitude of the wicked, saying: the wicked are not so: but as the chaffe which the winde driueth away, verse 4. The Prophet Ieremie hath the like in a manner of both, I meane both of the children of God, and also of the wicked. But first of the wicked, then of the children of God: for hauing set downe this generall sen­tence of the wicked, Cursed is the man that trusteth in man, and maketh flesh his arme, and withdraweth his heart from the Lord, (so doe all the wicked) then hee proueth the same by a simili­tude: for he shall bee like the heath in the wildernes, and shall not see when any good commeth: but shall inhabit the parched places in the wildernes, in a salt land and not inhabited. Chap. 17. 5. 6. In the very next verses hee 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 hee shall be as a tree that is planted by the waters, which spreadeth out her roote by the riuer, and shall not feele when the heate commeth: but her leafe shalbe green, and shal not care for the yeare of drought, neither shall cease from yeelding fruit. In the Psalme 92. 12. the Prophet commendeth the righteous by these similitudes, the righteous shall flourish like a palme tree, and grow like a cedar in Lebanon, such as bee 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 bee far and flourishing. But of the wicked it is said, the [Page 363] wicked shall perish, and the enemies of the Lord shall bee consu­med as the fat of Lambes, euen with the smoke they shall be consu­med: Psalm. 37. 20. We haue heard likewise before other simi­litudes in respect of the certaine estate of Gods children, viz. that they are said to bee like to mount Sion, and like to Ierusa­lem compassed about with mighty mountaines: Psal 125. 1. 2. and like a house built vpon a rocke, against which no stormes can pre­uaile: whereas on the contrary, the wicked (though hearing the word but not doing it) are compared to a house built vpon the sand, which when stormes and tempests came, was ouerthrowne: Mat. 7. 24. With these let vs remember the comparison before mentioned, of the children of God, vnto a thing hallowed to the Lord, and vnto his first fruits: Ierem. 2. 3. The Prophet Za­charie compareth the people of God to the Apple of Gods eie: 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 pretious vnto God, and as eue­ry man accounteth highly of the apple of his eie, and is very tender thereof; so all the children of God are very pretious to God, and he is very tender of them. Doe not all these simi­litudes much set foorth the excellent state and condition of Gods children? There are many other the like similitudes, but hauing giuen this tast of these, I will leaue the rest to the rea­der, as he shall meet with them in the scripture. To come to o­ther comparisons, if it were a great honor to the Israelites to be called the people of God, yea such an honor as that in that respect, they were more excellent then all other nations, how great a thing then is it now for them that at that time were no such people of God, to be called the sonnes of the liuing God? Hos. 1. 10. Paul often calleth himselfe the seruant of Iesus Christ, the sonne of God, as reioicing in that name, and thinking the same more honourable, then if hee had beene heire of all the monarches of the world. And indeed what seruice of anie King, or of all Kings, is comparable to the seruice of God, King of kings are able to giue such rewards for their seruice, as there is in keeping of Gods commandements? Psalme 19. 11. [Page 364] If it bee such an honour to bee the seruant of the Sonne of God, is it not much more to bee the sonne or daughter of God himselfe? Let no man here obiect, that the difference is not great, because they that are seruants of Iesus 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 generall: all are not the children of God, that are the seruants of Iesus Christ, or of God himselfe. Iudas was a seruant of Iesus Christ, as well as the rest of the Apostles. Nebuchadnezer is called the seruant of God: Ierem 27. 6. yet neither of them both were the sonnes of God by adoption, such as we doe now speake of.

It is a great honour to bee called the friend of God, as A­braham is called: Iames 2. 23. as likewise for Lazarus to be called by Christ himselfe, his friend, and the friend of his A­postles: Iohn 11 11 and for the disciples of Christ to be called his friends: Iohn 15 15. how great then is this dignity to be taken into so neere a familiarity with God, as by God him­selfe to be called, and to be made indeed his children: yea such children, as are made one with his owne and only natu­rall sonne? To proceed yet further, although the state of A­dam and Eue in their first creation, being made in the like­nesse of God himselfe, hauing the soueraignty ouer all other inferior creatures, and being placed in the garden of Eden, were verie excellent, yet the state of the meanest of Gods children by adoption in Christ is farre 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 hee lost that excellent state, wherein a the first hee was created. But touching the state of Gods children by adoption in Christ, wee heard before that it is so cer­taine, that it cannot be altered: euery name written in the booke of life, shall so remaine written, and shall neuer bee blotted out. Whom God hath once blessed as to makethem his children, they shall bee blessed for euer. Adam had the grace of persisting, in the fauour of God, and in his first state if hee would. But euery child of God by adoption, hath [Page 365] the grace of willing to persist, and the most constant pro­mise of God, with many other assurances (before mentio­ned) that hee shall persist, and neuer wholly and finallie fall away. The first honour and prerogatiue of Adam was, that hee had power not to sinne. The honour and prerogatiue of Gods children now by adoption is much more, viz. that they haue not power to sinne: whosoeuer is thus borne of God, sinneth not, neithe [...] can sinne: 1. Iohn 3. 9 Christ himselfe as he was man, was (and is) more excellent then Adam, before his fall, because the manhood of Christ was personally vnited to the Godhead: There was no such communion betwixt God and Adam. As Christ was thus more excellent then A­dam, so his obedience could not but bee more excellent then the obedience of Adam in his integrity: therefore also it fol­loweth, that the reward of Christs obedience was likewise more excellent. This reward being not for himselfe, but for them whom the Father giueth him, and who were predesti­nated to be adopted [...] him (for Christ merited not for him­selfe as the Pr [...]sts teach) th [...]refore it followeth that the re­ward of all that are adopted in Christ Iesus, is and shall bee better then the reward of Adam should haue been, if he had stood in his first perfection: because the righteousnesse of Christ is made theirs. The present estate indeed of Adam was better, then the present state of Gods children here. But the future state of Gods children by adoption is far grea­ter, for the reason before mentioned, then the future state of Adam should haue beene, though hee had neuer fallen. Yea, touching the present state also of the one and of the o­ther, because Adams stare should alwaies haue been vncer­taine, and the hope of Gods children by adoption is most certaine, so that whosoeuer is once by adoption made the child of God, shall neuer bee deiected from the same state: therefore also in respect of this certaintie, the preroga­tiue of adoption is greater to euerie one adopted, then the prerogatiue of Creation was at the first vnto A­dam.

It is one thing to haue an helpe, without which a thing [Page 366] is not done, and another thing to haue helpe, wherby a thing is done. Vnto the first man being made so right, that he had power not to haue sinned, not to haue died, not to haue lost his excellency, there was giuen an helpe of perseuerance: not whereby he did perseuere: but without which by his free will he would not haue perseuered: but now to the children of God by adoption, there is not onely giuen such an helpe of perseuerance, that they may perseuere if they will; but also such, as whereby they haue perseuerance it selfe: that is, not only that without this gift they cannot perseuere, but also such, as whereby they cannot but perseuere. For Christ hath not only said, without mee [...]e can doe nothing, but also, yee haue not chosen mee. but I haue chosen you, and ordained you that ye goe and bring forth fruits, and that your fruit remaine: Iob. 15. 5. and 16. Many other the like places there are to the same purpose, as before we haue heard. Adams immortality wherein he was first created was conditionall, viz. if he should not sinne: but in the resurrection, the children of God shall be absolutelie immortall without any condition. To leaue this comparison, as we haue seen before the state of the poore children of God to be more honorable and excellent then the state of the rich­est men in the world, and of the mightiest Princes vpon earth, which are not the children of God: so also is it better then to be a Prophet or an Apostle indued with the greatest gifts that can be, for the working of the greatest miracles. For what will our Sauiour say to them, that at the last day shall plead for the [...] [...]lues, that they had prophecied by his name, and by his name cast out diuels, and done many great workes? himselfe saith, that he will professe vnto them (they hauing not been the children of God) I neuer knew you, depart from mee ye workers of iniquity: Mat. 7 23. To the seuenty also that returning reported vnto him, that the diuels also had been subdued vnto them through his name, he saith, in this reioice not, that diuels are subdued vnto you: but rather re [...]oice that your names are written in beauen. Luk. 10. 17 & 20. Is it not therby euident, that to be written in heauen is more then to be an Apostle, or at least then to haue the autho­rity of prophecying and the power of casting out diuels in [Page 367] the name of Christ. Is not the same also manifest by exam­ples? Was not Balaam a Prophet? at least, did he not prophe­cie most excellently of the Israelites prosperitie, of the de­struction of their enemies, euen of the Moabites, whose King had hired him to haue cursed Israel? As also of the comming and of the kingdome of Christ: Num. 24. 15. Did not Caiphas himselfe prophecie of the necessity of Christs death for the people? Ioh. 11. 50. Was not Iudas an Apostle? Had not he as well as the other eleuen power to cast out diuels, and to heale euery sicknesse and euery disease? Matth. 10. 1. To proceed yet further, doth not our Sauiour himselfe preferre them that doe his Fathers will which is in heauen (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 Gods children, in comparison of all other men, with that ge­nerall sentence of Salomon, before spoken in the title page, that the righteous is more excellent then his neighbour: Prou. 12. 26. From those comparisons of the children of God with o­ther men, I may now ascend into heauen it selfe, and compare them with the holy, and blessed, and glorious Angels: and that first in some sort as equall fellowes and companions: se­condly, being in some respect more excellent and honorable then such Angels. The first is acknowledged by the Angels themselues: for when Iohn falling downe before the Angell which had bidden him to write, Blessed are they which are called to the Lambes Supper, would haue worshipped him, he forbade him so to doe, saying, See thou doe it not: I am thy fellow seruant, and one of thy brethren: Reu. 19. 10. and 22. 9. Touching the second, the Angels are not onely fellow seruants vnto God with the children of God but they are also themselues seruants vnto the children of God: for it is expresly said, that they are ministring spirits, sent out for their sakes which shall bee heires of saluation. Heb. 1. 14. Who are such heires of saluation but on­ly the children of God? Rom. 8. 17. It is also written in the Psalme: The Angell of the Lord pitcheth round about them that feare him, and deliuereth them: Psalm. 34. 7. The same is [Page 368] curdent by examples of the Angels in scripture attending vp­on diuers particular persons: vpon Abraham, Iacob, Moses, Ioshua, Gedeon, Dauid, Daniel, Mary, Ioseph, Peter, Cornelius, Paul, &c) yea not only attending vpon them, but also deliue­ring them out of their dangers, in flicting the iudgements of God vpon their aduersaries, and otherwise helping and com­forting them according to their necessities. This is the more, because it is neuer said, that the children of God are seruants to the Angels. Yea, when the children of God haue offered their seruice to the Angels, at least to worship them, they haue refused and forbidden it, as before we heard. Neither doe the Angels attend vpon the children of God whiles they liue on­ly, but also when they die; viz. to carry their soules into hea­uen: Luk. 16. 22. But this perhaps may seem no good argu­ment for the prerogatiues of the children of God, aboue the Angels, because sometime a Prince may honor an inferior subiect, with the attendance of a more honorable person, and with some seruice to be done vnto him, by such a more ho­norable person then himselfe: and because also the Angels being mightier, may seem therather to gard and otherwise to attend vpon the children vpon earth in respect of their ma­nifold infirmities and weaknesses, as also because of their great aduersaries, & not for any such dignity of the children of God vpō earth as we haue spoken of. Though I should grāt all this, and not contend of the preferment of Gods children aboue the Angels in that respect: yet this I may boldly (I thinke) vtter, that there seemeth to be a great preheminence of the children of God, in respect that there is a more neere coniunction betwixt Christ and them, then there is betwixt Christ and the Angels. I meane in nature, not in place. In place, the Angels for the present, are neerer to Christ then the chil­dren of God in earth; but in nature the children of God are neerer to Christ then the Angels. For it is expresly said that Christ tooke not the nature of Angels vnto him, and it is plaintly affirmed that he tooke on him the seed of Abraham: Heb. 2 16. and that he was made of the seed of Dauid: Rom. 1. 3. as also it is said, that he took our nature vpon him in respect of his con­ception in the womb of the virgin: so by contracting and [Page 369] marrying himselfe vnto vs, and and vs vnto himselfe, he hath made (as we heard) a further vnion with vs, whereby it is said of vs in respect of him, that we are flesh of his flesh. So then by conception and incarnation, he is made one with vs: 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 vertue of his marriage and contract with vs: for otherwise he is rather flesh of our flesh (touching his humanity) then 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 vertue of the said marriage contract of Christ with vs, we are said to be members of Christ, or of the body of Christ with vs, we are said to be members of Christ, or of the body of Christ. To apply all this, is the like euer said of the Angels that they are members of Christ? yea how can they be said to be his members, being altogither of a diuers 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 (euen as mediator) the angels and powers, and mights, are subiect vnto 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 neerly vnited vnto Christ then the angels (first by na­ture in his conception, secondly by his mariage contract with vs) why may I not say, that we haue a kind of preheminence aboue the angels? for as euery thing is more vile the further off it is from that which is most excellent: so euery thing can­not but be the more excellent, the neerer it is to the most ex­cellent. Moreouer we haue before heard, that the great names and titles of Christ are communicated to the children of God. Can the like be shewed of the Angels? As therefore be­cause God had in Scripture said of Christ, thou art my sonne, this day haue I begotten thee, and neuer so said of the Angels, [Page 370] the Apostle maketh this conclusion. that Christ was made so much more excellent then the Angels, by how much hee had obtained a more excellent name then 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 then the Angels, by how much they haue ob­tained more excellent names then they? The names of Seraphims, principalities, powers, and mights, &c. are great names: but are they like to the names before mentioned: especially may they be compared to the name Christ?

Againe, for as much as wee haue before heard, that the regeneration or new birth, or second creation of the chil­dren of God, is a greater and more excellent worke then the first creation of all things; and sith the Angels haue their part onely in the first creation; why may not this al­so bee thought to bee some prerogatiue of the children of God aboue the Angels? Last of all Christ promiseth, that the children of God shall sit with him in his throne, as himselfe sitteth in the throne of his Father, and that by them hee will iudge the world, yea the Angels that are fal­len. Hath hee promised any such thing to the Angels that doe stand? or hath hee saide anie such thing of them? they are indeed said to stand before him, and a­bout his throne, &c. but they are neuer said to sit in his throne. To stand before him, and round about his throne, importeth onely seruice: But to sit, and that in his throne, importeth authoritie and maiesty. But some man against all before spoken, of the preeminence of the children of GOD in earth, aboue the Angels in heauen, may per­haps obiect, that our Sauiour speaking of the state of Gods children in the world to come, doth set it foorth by their similitude to the Angels in heauen, saying, when they shall rise againe from the dead, they are as the Angels of God in heauen: Matth. 22. 30. If in the resurrecti­on, they shall bee but like to the Angels, how can they here be said to haue any preeminence aboue them? To this I [Page 371] answer, that it is but a sleight and weake obiection: for our Sauiour doth not simply say, that in the resurrection the chil­dren of God shall be like the Angels: but onely that as touch­ing mariage (where of the question was propounded by the Sadduces) they shall be like, and therefore he saith, In the re­surrection, they neither marrie wiues, nor wines are bestowed in marriage, but they are as the Angels of God in heauen. 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 Gods grace heare) that at the ap­pearing of Christ we shall not only bee like to the Angels, but also to Christ himselfe, which is likewise more then euer we read of the Angels.

Now though I haue hither to thus written of their preeminence of the children of God, aboue the An­gels, in respect of their communion with Christ, and by vertue thereof, yet we must neuer forget, that as there is that preeminence, so also in some other respects, the An­gels (for the present time especially) haue great prerogatiue a­boue the children of God. Namely, first that they dwell in heauen; 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 sinne, and consequent­lie from all miserie, the fruit of sinne; the children of God, whiles they are clothed with corruption, are subiect to sinne, and doe sinne daily; and by sinne, they are also subiect as to many other calamities, so at last to death it selfe. So in these resp [...]cts they are inferior to Angels: but in the for­mer they haue a great prerogatiue. What a dignitie is this? what an honour? what a glorie, to all the children of God, to be so aduanced? was it not a great honor 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 ouer all the one hundred and twenty gouernors, whom hee had before set ouer all his whole kingdome? How greate then is the honour of all the children of GOD, in that they haue a preeininence aboue Angels, who in respect of other creatures vnder GOD, are principa­lities, [Page 372] powers, mights, and dominions? What was Darius him­selfe? yea, what was great King Salomon, in all his earthlie pompe, in all his honor, in all his roialtie and glory, in respect of the least Angell?

If any man, notwithstanding all before written of this point, touching the preeminence of the children of God aboue An­gels, shal differ in iudgement, let him vnanswerably and plain­lie (without cauilling) answer my former reasons, and shew better for his iudgement, and I will easily change my former opinion. I affect not any noueltie: I am not delighted with singularitie: neither am I so peremptorie in any thing that I hold (differing from other the true seruants of God) but that I am ready in al humilitie to submit my spirit to the Prophets, which shall speake according to the ancient holy Prophets and Apostles. In the meane time, let not this point be thought a curious or vnnecessarie paradox: but let it rather be regar­ded, as a point of great vse, to prouoke vs to more thankful­nesse vnto God, and to be so much more zealous of his glo­rie, by how much the more he hath aduanced vs: and finally, the more to comfort vs, and the better to assure vs of the con­tinuance of Gods fauour towards vs, the more highly he hath exalted vs.

CHAP. XXX.

HAuing hitherto beene thus large and plen­tifull in laying foorth the dignity of Gods children; I will now inlarge the same but by one argument more: viz. by the promi­ses of God to them that shall doe any thing for his children, by his threatnings against those that doe them any hurt, and by the performance from time to time of the said promises & threat­nings. For heereby it doth the more manifestly appeare in what price and reckoning they are with God.

Touching the promises and threatnings of God in behalfe [Page 373] of his children, they are first of all ioined together. For, when God first made a speciall couenant with Abraham and his seed, this is one speciall article (as before vpon other occasion wee haue heard) of the said couenant, that God would blesse them that should blesse 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 faithfull. There­fore all the faithfull children of God haue right to the said promise: and it doth belong to euery one of them as well as it did to Abraham himselfe: so that whosoeuer shall blesse or doe any good to any of Abrahams children by faith, hee may as well looke for a blessing from God, as any that blessed A­braham, or did any good to Abraham himselfe: and whosoe­uer shall curse or doe any hurt to any of Abrahams children by faith, he may as well feare a curse from God, as any that e­uer did curse or doe any hurt to Abraham himselfe.

Touching promises in particular, If hee bee blessed (that is, vnder many blessings) which generally iudgeth wisely of the poore, Psal 41. 1. and that generally likewise is mercifull, because he shall obtaine mercy, Matt. 5. 7. then much more blessed, and much more may they hope for mercy, that iudge wisely of the godly, and that shew mercy to the children of God.

Againe, the Prophet praieth (or exhorteth to pray) that they may prosper that loue Ierusalem, Psal. 122. 6. by Ierusalem there meaning, not only the publike state of the Church, but euery particular member thereof, because it cannot goe well with the whole, except it goe also well with euery member. Now although that bee a praier, or exhortation to praier, yet the matter thereof insinuateth a promise: for neither the Church, nor any part thereof, may pray for any thing in their owne behalfe, or in behalfe of any other, whereof they haue no promise. Forasmuch therefore as the Church praieth (or exhorteth to pray) for them that loue Ierusalem, viz. that such may prosper; it followeth, that there was and is a promise of the prosperitie of all those that loue Ierusalem, (that is, of the Church, and whole compaine of Gods children) and euerie part thereof, that is, of euery one of Gods children therein, or thereunto belonging. Our Sauiour speaketh yet more plain­ly [Page 374] and expresly, saying, that he that receiueth arighteous man in the name of a righteous man shall receiue thereward of a righteous man: and that whosoeuer shall giue vnto 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 shew any kindnesse to any of his children.

Touching the threatnings against all that shall deale vn­kindly with them, first, all that our Sauiour 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 Angell of the Lord also (as D [...]borah reporteth) said, Curse yee Meroz: Curse yee the inhabitants thereof because they came not to helpe the Lord, to helpe the Lord against the mightie: Iudg. 5. 23. (so condemning them, not to haue helped the Lord, that did not helpe his people) how much more doth the curse of God belong to them that go out to hurt the chil­dren of God, or that doe any thing for the damnifying of them? When the Prophet Ieremiah had said, that Israel was as a thing hallowed vnto the Lord, and his first fruits; presently hee addeth, All they that eat it shall offend: euill shall come vpon them, saith the Lord: Ier 2. 3. By eating there, the Prophet meaneth the offring of any indignity vnto them. For in the time of the Law, when things according to the Law were consecrated vnto God, what common person soeuer (not of the stocke of the Priests) did eat of them, they did greatly sinne against the Lord, and prouoked his heauy indignation against them­selues. When the Prophet Zecbariah had said, He that touch­eth you, toucheth the apple of his ete; immediately he addeth this commination against such persons, saving, For behold I will life vp mine hand vpon them, and they shall be a spoile to those that ser­ued them, &c. Zech. 2. 8.

The Prophet Amos saith against the rich men of Israel, that dealt hardly with the poore, buying them for siluer, and for old shoes, selling vnto them the refuse of the wheat, &c. (as many rich men doe in these daies) the Prophet Amos (I say) speak­eth thus against such: The Lord hath sworne by the excellencie of [Page 375] Iaacob, Surely I will neuer forget any of their workes: Amos 8. 6. Did the Lord with an oath so threaten them that dealt hardly with the poore of Israel, who long before were fallen away from God? What then (doe we thinke) threatneth he against all those that any waies deale hardly with them whom in his abundant mercy he hath begotten againe vnto himselfe, and whom so begotten he loueth with an euerlasting loue, and wil neuer 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 trauelling by the wildernesse towards the land of Canaan, the Lord spake thus vnto Moses: Write this (saith hee) for a remembrance in the booke, and rehearse it vnto Ioshua (who was to succeed Mo­ses, and in his stead to fight the Lords battles against the ene­mies of Israel) for I will vtterly put out the remembrance of Ama­lek from vnder heauen. Also hee said, The Lord hath sworne that hee will haue warre with Amalek. from generation to generation: Exod 17. 14. and 16. Though this were spoken and threatned particularly against the Amalckits, yet it insinuateth a gene­rall commination against all the like enemies of the children of God.

To conclude this point of Gods promises to them that shew kindnesse to his children, and of his threatnings against those that doe shew them any vnkindnesse: to conclude (I say) this point, as I beganne the same: viz. with a sentence comprehending both; so let vs remember that our Sauiour applieth the parable of the vnrighteous Iudge, and of the poore widow, in this manner: Heare what the vnrighteous Iudge saith; Now shall not God auenge his elect, which cry day and night vnto him; yea, though hee suffer long for them? I tell you, hee will auenge them quickly: Luke 18. 6. 7. This word, to auenge, seemeth to import, not onely a promise of deliuering the elect from all their wrongs, but also a threatning of a iudgement against them that had wronged them.

All this of Gods promises to the friends of his children, and Note. of his threatnings against their enemies, is much more to bee vnderstood of all good towards them that are any furtherers [Page 376] of their saluation, and of all euill against them that doe any wates oppugne and hinder their said saluation. Therefore as such loue to the Saints is reckoned vp as a thing accompanying saluation, Heb 6 9. 10. so also to hate and persecute the chil­dren of God is set downe as a token of perdition: Phil. 1. 28.

The more excellent also the person of the children of God is to whom any kindnesse is shewed, the greater promise is made vnto him that sheweth such kindnesse. 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 receiue a Prophess reward. The same is to bee vnderstood of threatnings: The more excellent the person is that receiueth any wrong, the more is threatned to him that doth the wrong.

Thus much of these promises and threatnings. Touching the performance of them, the Scripture affoordeth vs many examples to witnesse the same.

As Ebedmelech a stranger (none of the people of Israel, but a Black-moore) had made request to the king of Iuda for Ie­remiah being in prison, and so had deliuered him, Ier. 38 8. &c. so when the city of Ierus [...]lem was taken by the Babylonians, ac­cording to the word of the Lord before spoken by Ieremiah in that behalfe; then did Ebedmelech finde fauour, and was de­liuered from captiuitie, according to Ieremiahs prophecie al­so thereof, when the Iewes were taken captiue, &c. Ierem. 39. 16. 17.

How also did the Lord recompence the widow of Zarephath for her kindnesse towards Elisa, when hauing but an handfull of meale in a barrell, and a little oile (no more then would make a cake for one meale of her and her sonne, then to die, because of the extreme famine in those daies) vet she beleeued the word of the Lord by Elisa, and did cheerefully make him a cake first, before she made any thing for her selfe and for her sonne? For first of all, that meale in her barrell, and that oile in her cruse, did not waste or diminish, vntill the Lord sent raine vpon the earth: and secondly, when her sonne (afterward falling sicke) died, by the meanes of the said Elisa, hee was re­stored againe to life: 1. King. 17. 10. &c. so her kindnesse re­ce [...]ued a double recompence.

How plentifully also was the kindnesse of the Shunamite to­wards Elisha recompenced [...]viz. fourefold: First, by the gift of a sonne vnto her in her latter age, when she had beene bar­ren alwares before. Secondly, by restoring her sard sonne to life againe being dead: 2. King. 4. 8. &c. Thirdly, by admo­nishing her before hand of the seuen yeeres famine to come, and aduising her to goe some where with her familie to so­ [...]ourne during that time of famine. And fourthly, bv direct­ing her at her returne after those seuen yeeres, to come at that very instant to make petition to the King for her lands (which in her absence seemed to haue beene seized to the Kings vse) 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 womans son from death to life. For by this meanes (Gebizi telling the King that this was the woman vpon whose sonne Elisha had done that great cure) shee did not only spee­dily recouer her lands, but the King also, vpon her confessing her selfe to bee the said woman, commanded all the meane profits of the land to be restored vnto her, euen all the f [...]uits of her lands, since the day she had left the land, vntill that very time: 2. King. 8 1. &c. So euen that wicked man teacheth all men to shew most fauour to such whom they vnderstand the Lord Note. most to haue fauoured, and to doe most for them, for whom the Lord hath done most.

The good counsell that Iethro the father in law of Moses gaue vnto Moses for the ease of him of that great burden which he saw to be too heauv for him, and for the better go­uernme [...]t of the people, Exod. 18. 18 &c. was not forgotten, but most graciously remembred. For diuers hundred yeeres after, when all men would haue thought that kindnes to haue beene dead and buried in the graue of euerlasting obliuion, the Lord ra [...]sed vp one to recompence the same, that was of all other the most vnlikely, as before he had fet water out of the rocke. Euen Saul that was most vngratefull to Dauid 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 P [...]ests) with the edge of the sword, both man and wo­man, [Page 378] both childe and suckling, both oxe, and asse, and sheepe: 1. Note. Sam. 22. 18. &c. (as it were in despight of God, and to bee re­uenged of him, for casting him off because hee had not done the like against the Amalekites according to Gods Comman­dement in that behalfe: 1 Sam. 15. 1. &c) and who also before, chap. 14. 44. and afterward chap. 20. 33. for Dauids sake. would haue killed his owne sonne Ionathan. Euen this wicked, bar­barous, hard-hearted, and desperate Saul, did the Lord raise vp to remember the foresard kindnesse of Iethro to his poste­ritie, yea to be importune with them for recompencing the same. For being sent against the Amalekites, and there fin­ding the Kenits dwelling among them (who were the Kenits but the posteritie of Iethro, which was also called Keni? Iudg. 1. 16.) spake very earnestly vnto them to depart, &c. saying, Goe, depart, and get yee downe from among the Amalekites, list I destroy you with them: for ye shewed mercie to all the children of Is­rael when they came from Egypt: 1. Sam. 15. 6. What was the mercie of the Kenits, but the fore said counsell of Iethro their father? Behold therfore a worthy example of iustice in a most vniust man, not to bee so ouercome with surie against some whom God himselfe will haue to bee destroied, as to forget kindnesse towards them that haue not offended, but are rather (in respect of themselues or of their ancestours) worthie of kindnesse. A comfortable president also for all the children of God, to teath them not despaire, but to know that the Lord can make them that are of themselues most cruell, to shew them mercie in their distresse. Finally, a most excellent spurre likewise to quicken and prouoke al men to be the more ready to shew fauour vnto the children of God, sith the same may be remembred euen by such to their posterity long after when themselues shall be dead and rotten: yea not onely to prouoke them to do good to them that haue done any good for themselues, but also to those that haue done good to their predecessours and forefathers, yea to the posteritie of such as by whom their forefathers haue receiued any benefit. All this was the more in Saul, not onely because he was such an one as he was, but also because we read not of any such expresse com­mandement for the shewing of that kindnesse to the Kenits, as [Page 379] before Saul had receiued for seuerity against the Amalekites: where therefore we may further obserue from that which is in the same chapter recorded of Sauls shewing fauor to the Ama­lekits (contrary to Gods commandement) that the more ex­presly God forbiddeth vs any thing, the more ready we are to doe that which he so forbiddeth.

Thus much for performance of Gods promise to all them that shew any kindnesse to his children.

The Scripture is as plentifull in examples of performance of his threatnings before mentioned, against all those that shew any vnkindnesse vnto any of them: yea, as God is more large in his threatnings generally against such as transgresse his Commandements, Leuit. 26. 14. &c. and Deut. 28. 15. &c. so his word seemeth to haue more rather then fewer ex­amples of his iustice in performing his threathing particular­lie against all those that are enemies to his children.

As the Lord threatned for the vniust death of Naboth to take away the posteruie of Ahab, and to cut off from Ahab him that [...]isseth agai [...]st the wall, (that is, all his male children) as well him that is shut vp, as him that is left in Israel, and to make his house like the house of Ieroboam the sonne of Nebat, that made Israel to sinne, and like the house of Baasha the sonne of Ahijah, because of the prouocation wherewith hee had prouoked, and made Israel to sinne; and touching Iezebel (who for Ahabs sake had commanded to put Naboth to death) that the dogges should eat her by the wall of Izreel: and fur­ther, that the dogges should eat him of Ahabs stocke that died in the Citie, and that the fowles of the field should eat him that should die in the field: As (I say) the Lord had threatned all this for the innocent blood of Naboth, (euen of poore Na­both that had but one vineyard) to so great a King and Queene as Ahab and Iezebel were: 1. King. 21. 21. &c. so was not all performed accordingly, partly, 1. King. 22. 38. and partly, 2. King 9. 35?

As the Lord from time to time by Ieremiah had threatned captiuitie and desolation to the Iewes, partly for their other sinnes, partly for their hard dealing with him, so was not all performed?

As our Sauiour threatned to make Ierusalem desolate, not only for her great contempt and obstinacie generally, in that he hauing laboured to gather her children together as an hen ga­thereth her chickens, they would not for all that be so gathered together; but also particularly, because they had killed the Pro­phets, and stoned them which had beene sent vnto them: Mat. 23. 37. so was it not performed in due time? and is not that citie desolate (as touching the habitation of the lewes) to this day? and are not the Iewes more scattered heere and there thorow all countries vpon the earth, then any other nation whatsoe­uer? As the Lord had commanded Moses to write in a booke the vtter destruction of the Amal [...]kites, and that the Lord would haue euerlasting warre with them till they should bee confounded, so did hee not remember this booke of remem­brance 400. yeeres against after-generations, when all men thought it to haue beene so raked vp in dust, that it should ne­uer haue beene reuiued? Did not the Lord, for execution of that which he had written before, raise vp Saul, telling him, that he remembred (though all other had forgotten, and did not so much as dreame of any such thing) what Amalek had done to Israel, how they had laid wait for them in the way as they came vp from Egypt: (a worthy thing to bee considered by all such as securely sleepe in their old sius long sithence commit­ted, Note, because God doth not speedily execute sentence: Eccl. 8. 11.) and therefore straightly commanding him to goe and to smite Amalek and to destroy all that pertained vnto them, hauing no com­passion on them, but slaying both man and woman, both infant and suckling, both oxe and sheepe, both camell and asse? 1. Sam. 15. 2. 3.

As the Lord threatned by the mouth of Zechariah the son of Iehoiada, when he was most wickedly and vnkindly put to death by Ioash, whom Iehoiada the father of Zechariah preser­ued (when all his other brethren were murdered) and aduan­ced to the kingdome of Iuda: as (I say) the Lord threatned by the said Zechariah at the time of his stoning to death, that the Lord would looke vpon his death, and require it so did not the Lord indeed looke vpon it, and require it? For did he not send a fourefold iudgement vpon Ioash and his people in that be­halfe? First, when the yeere was out, Aram came against him: [Page 381] and against Iudah and Ierusalem, and destroied all the Princes of the people, sending the spoile of them to the King of Damascus.? Yea though the army of Aram were but asmall company, yet did not the Lord deliuer a very great army (of loash) into their hands? Se­condly, did not he (being left by the Aramits) fall into great diseases? Thirdly, did not his owne seruants so thirst after his blood, that though they saw his diseases to signifie hee would not liue long, yet they could not stay till he died of them, but conspired against them for the blood of the children of Iehoiada the Priest (not so much respected by them, as they were directed by God to reuenge it) and slew him on his bed. Fourthly, when he was so slaine, is it not noted, that they buried him (indeed) in the cily of Dauid (but for his dishonour) not in the Sepulchre of Kings? 2. Chron. 24. 21. &c.

Not to trouble the reader with too many examples, I will adde but one more of the performance both of Gods pro­mise, and also of his threatning, as well in the life to come, as before wee haue heard the same by the former examples to haue beene performed in this life.

For how doth our Sauiour describe his last sentence in the day of iudgement? Doth he not giue this the reason why hee placed the sheepe on his right hand, and pronounced them blessed, and bade them inherit the king dome prepared for them from the foundations of the world: viz. that when hee was hungry, they had giuen him meat; when he thirsted they had giuen him drinke; when he was a stranger, they had lodged him; when he was naked, they had clo [...]hed him; when he was sicke, they had visited him; when he was in prison, they had come vnto him? And when they are described to reply, when they had seene him so and so, and when they had done so and so vnto him: doth not our Sauiour answer, Verily I say vnto you inasmuch as yee haue done it vnto one of the least of these my brethren ye haue done it vnto me? Doth hee not in like ma merset downe the reason of his sentence a [...]ainst the goats, placed on his left hand, and condemned to euerlasting fire, pre­pared for the dineil and his angels: viz for that he had beene hun­gry and they had giuen him no meat; hee had beene thirsty, and they had giuen him no drinke; he had beene a stranger, and they had not lodged him, &c. And when they are there produced as replying, [Page 382] When saw we thee thus & thus, and did not thus & thus vnto thee? doth not our Sauiour returne this answer, Verily I say vnto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me? Mat. 25. 34 &c. Do not these things further demon­strate the excellent state of Gods children? Do we not heereby see, in what grace and fauour they are with God? What greater interest can there be, what sweeter fruit then the reward of the kindnes that is shewed vnto the children of God? what heauier losse, what sharper sauce, then the iudgements of God vpon them that shew any vnkindnesse vnto the children of God? Though they perhapssee no benefit for the present, but rather may seeme to impaire their outward state, yet in the end they shall find that, in respect whereof they shall thinke wharsoeuer cost they haue bestowed vpon the children of God, to be the best bestowed money that euer they laid out in all their liues. Though these (viz. that disgrace, & otherwise wrong the chil­dren of God) escape a while vnpunished, & seeme to laugh in their sleeues, and to shew their faces in all companies plesantly with Agag, & to say in their harts, as he spake with his tongue, Truly the bitternes of death is past: 1. Sa. 15. 32. yetwofull (with­out repentance) shall their reward be at the last, when they shal find that they had beene better (the greatest, the proudest, and mightiest of them all) to haue bitten their fingers ends to the bones, to haue eaten the flesh from their armes, or to haue gone a thousand miles of an errand, & that on their bare feet, all the while vpon thornes, then to haue done any hurt to the least, to the poorest, and to the meanest of Gods children.

Last of all, the more any king rewardeth any kindnesse done to any of his children, or punisheth any indignitie of­fred vnto them, the more hee sheweth himselfe to regard such as haue receiued such kindnesse, or met with such indignity: and the more hee doth grace and honour them before his people, that see his rewards vpon such as haue shewed that kindnesse, or that heare of his seuerity against such as haue offred that indignitie. I conclude therefore the like of the dignity and honourable state of the children of God in respect of his gracious promises made and performed to any that shew but the least kindnesse towards the least of his children: [Page 383] as likewise in respect of his indignation threatned and execu­ted vpon all that doe any of them any wrong. Thus much for this point: and thus much also for all the arguments whereby I thought good to lay foorth the doctrine of the dignitie of Gods children.

CHAP. XXXI.

IT remaineth now, according to my order before insinuated in the beginning of the fourth Chapt. that I shew the vse of all the doctrine hitherto handled concerning the dignity of Gods children. These I will only touch, and (as it were) but point at with the finger, leauing the further inlar­ging of them to the better consideration of the reader, as also of such as shall haue occasion more to apply and presse them then it is fit for me to doe in this Treatise.

Thesevses are generally of two sorts: viz. either common to all, euen to the wicked as well as to the children of God: or speciall, either to the wicked alone, or to the godly alone.

Touching common vses, this doctrine first of all serueth to correct the base opinion that most men haue conceiued of the children of God, and to teach vs to thinke and esteeme of them according to those things before spoken.

All men (for the most part) regard men more according to their state in the world, that is, according to their riches, to their honour and credit with great men in the world, to their power and authority for doing of worldly matters: All men (I say) for the most part doe more regard men according to these things, then according to their adoption, according to their graces, whereby they shew foorth their adoption, and according to that estimation in which the said graces accom­panying adoption, doe declare them to be with God himselfe.

Neither is this the fault onely of naturall men (such as are not the children of God themselues) but euen sometimes of [Page 384] them that are themselues regenerated, and sealed with the spi­rit of adoption: euen they (I say) doe not so regard one ano­ther as they ought to doe in respect of their adoption: yea the children of God doe often times thinke the more basely of themselues, and are the more deiected in their owne hearts, because they are so little regarded by other.

But sith wee haue heard before how honourable their state and condition is, and how God hath most highly dignified and aduanced them, why should they not be so regarded of o­ther? Why should they not so esteeme of themselues? Not any whit to puffe themselues vp, and to make themselues to set vp their bristles (as it were) with contempt against any o­ther, but rather to comfort themselues the more against such contempt, disgrace, and indignity as they meet with in the world at the hands of other?

This vse the Apostle Iames commendeth, when hee exhor­teth, not to haue the faith of our Lord Iesus Christ in respect of per­sons, or to esteeme of men according to their ccstly apparell, or outward countenance which they did beare in the world; but according to their riches of faith, and according to their in heritance in the kingdome which God hath promised to them that loue him: Iames 2. 1. &c. Vnder this opinion I comprehend also loue of the heart, and honour of the outward man, agree­able to the said opinion.

For so much Iames signifieth in the plac [...] before alleged, by hauing the faith of Christ inrespect of persons: which appeareth plainly by his words immediately following: viz. For if there come into your company (saith hee) a man with a gold ring, and in good apparell, and there come in also a poore man in vile raiment, and ye haue respect vnto [...]im that weareth gay clothing, and ye say vnto him, Sit thou heere in a good place: and s [...]y vnto the poore, Stand thou heere, or, Sit heere vnder my footstoole. These words (I say) of the Apostle doe plainly shew, that hee reprooueth not only a base opinion inwardly of the children of God, but also the outward abasing and disgracing of them, by prefer­ring men before them according to their riches and costly apparell, &c. And this Iames wrote not to heathen men, nor to meere naturals, but to them whom God of his owne will had [Page 385] begotten with the word of truth, to bee as the first fruits of his crea­tures: chap. 1. 18. thereby shewing, that it is a fault not onely amongst the men of the world, too lightly both in their iudg­ments, and in their affections, and also in their outward carri­age to regard the children of God; but also in them that are of the same father, and haue the same in hert ance.

And this indeed in these daies is a fault not onely amongst prophane men, that contemne all goodnesse; nor amongst Papists, and professed Atheists: but also amongst professors themselues, euen of the best sort: viz. too much to esteeme the gay men of the world, and such as are gentlemen borne, and haue good estates in the world, though they bee neuer so wicked and vngodly, and despisers of all grace: and too basely to esteeme, and too little to regard the most apparant children of God, knowen to bee vertuous, and shewing many tokens that they are turned from darknesse to light, and from the power of Satan vnto God, and haue receiued [...]orgiuenesse of sinnes, and inhe­ritance among them which are sanctified by faith in Christ: Acts 26. 18. Whom a king will honour, all his subiects also honour much more. Therefore it is said, that when Ahashuerosh promo­ted Haman, and exal [...]ed him, and set his seat aboue all the Princes that were with him, then all the Kings seruants that were at the Kings gate, bowed their knees, and reuerenced Haman, (though an Amalekit) because the King had so commanded, &c. Ester 3. 1. 2. We see also, whom the King createth Earle, or Baron, or maketh a Knight, all other, good and bad, high and low, call him by names agreeable, and doe otherwise honour him ac­cordingly. Shall the King of Kings then honour men with the title and dignity of his children? and shal not men esteeme and respect them in like maner?

This vse is necessary specially in iudgement. For in iudge­ment especially appeareth the contrary corruption: men for the most part preuailing most in their suits, that can set the best face vpon their matters, and that can most braue & flaunt it out by their apparell, riches, friends, and countenance in the world: and they that haue none of these, but are poore, yet rich in the graces of adoption, going to the wall, and being vtterly put downe, how good, how honest, and how righte­ous [Page 386] soeuer their cause is. But (as I said before) I meane not too largely to stand vpon any vse, but only to point them out briesly; therefore I will proceed.

Another common vse of the same doctrine, and not much vnlike the other, is, that that we do not only not contemne the children of God inwardly, neither only loue them, or out­wardly honor them, but that also we refraine from all other vnkindnesse against them, and that we be ready to performe any curtesie vnto them. Let vs doe good vnto all (saith the A­postle) but especially to them that are of the houshold of faith: Galat. 6. 10. Who are more of the houshold of faith then the children of him, of whom is named the whole family in heauen, and in ea [...]th? Ephes 3. 15. Who would be accounted behind in shewing kindnesse to the children of a king? and to offer any vnkindnesse to any of them, is little lesse then treason. There is no vnkindnesse offered to them, which is not more dange­rous to vs then hurtfull to them. There is no kindnesse per­formed to them, whereby we receiue not as much benefit as they: yea, much more, because the bestowing of it is compa­red to seed cast vpon waters, that is, sowen vpon the low grounds by the waters, that are alwaies most fruitfull: Eccles. 11. 1. and the recompence to be looked for for thereof is compared to the reaping in time of haruest: Galat. 6. 8. 9 Other arguments for further proofe of this point haue been touched before: Chap. 12. in that which hath been written of the loue of Gods chil­dren, and chap. 21. where we heard of the efficacy of the prai­ers of Gods children, as well for the wicked sometimes, as for the godly, and chap. 28. where we intreated of the manifold benefits that other do injoy by Gods children: and finally in the last before of the promises of God to them that do shew any kindnesse to his children. It shall not therefore be needfull to inlarge this vse with any other arguments in this place. Let this only be added, that if men were perswaded in­deed of the excellency of the children of God, and of that gaine that is in shewing any kindnesse vnto them, they would strine who should shew most, and euery man would think him happiest that could shew most. Is it not so towards the chil­dren of eathly Princes? and that pattly because of their ex­cellency, [Page 387] and partly because they hope one day to haue all plentifully recompensed?

This (no doubt) made Abraham and Lot so forward to shew kindnesse to the children of God, that the one sate in his tent dore, 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 kindnes: and therefore also as being ready so to doe, and indeed they did accordingly. For they did no sooner see the Angels of God comming towards them in the forme & habit of men, but presently they ran towards them, & would neuer leaue them, till they had brought them into their houses, and made them the best cheere they could: Gen. 18. 1 and 19. 1. &c.

This made the poore old labouring man of Gibeah be so li­berall, that he did no sooner see the Leuit and his concubin [...] wandring about the streets of the said city without entertain­ment by any, but that vpon 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 spake most kindly vnto him, and did most curte­ously receiue him and his concubine into his house, ministring vnto them both, according to all their necessities: Iudg. 19. 20.

This made the Shunamit to constraine Elisha to eat bread in hir house, as also most earnestly to perswade her husband to make him a little chamber (of purpose) with walls, and a bed, and a table, and a stools and a candle sticke, that be might (the oftner) turne in thither as he came that way: 2. Kings 4. 8. &c.

This made Tabuba (otherwise called Dorcas) full of good works and almes, and to make coats, and garments, for such as could not make them for themselues: Acts 9. 9. 33. and 39.

This made Lydia, not only to beseech Paul and Timothy, but also to constraine them (if they iudged her faithfull to the Lord) to come into her house, and to abide there: Acts 16. 15.

This made Gaius so bountifull, in entertaining all the saints, that he is not only commended by Paul as his bost, and the bost of the whole Church: Rom. 16. 23. but that Iohn also testifieth of him and to him, that he did faithfully what soeuer he did to the bre­thren, and to strangers, &c. who also did beare witnesse of his said loue before the Churches: 3. Iohn 5.

How few such are in these daies? How few men like to A­braham, to Lot, to the old Gibeonite, and to Gaius? How few women, that for bounty and forwardnesse therein, are com­parable to the Shunamit, to Tabitha, and to Lydia?

A further common vse of this doctrine, is to teach all both good and bad, the honorable 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 Gods children to be the greater, because God emploied such honorable persons as the ministers of the word are, in begetting them to him­selfe. But as children are the more honorable, the more ho­norable their parents are, so sometime also parents are made the more honorable by their children. Therefore the woman that heard the gratious words which came from our Sauiour, for his sake commended his mother, crying out aloud before all the multitude present, Blessed is the wombe which bare th e, and the paps which thou hast sucked: Luk. 11 27. In like manner therefore we may now as well commend the honorable 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 Gods children, by the honor of the ministers of the word. This is the more to be obserued, because in the first creation of man, God did all himselfe alone, not vsing therein the ministery of any Angell.

That now therefore in the second creation, and restoring of man he imploieth men to effect the same, it is no small grace and credit to them whom he doth so imploy; the rather because it hath been before shewed, that this second creation of man (in the iudgement of man) cannot but be acknowled­ged a far greater worke, then the first creation either of man only, or of all other things. Had I not been so plentifull as I haue 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 daies are euery where offered as generally to all the children of God, so speci­ally to the ministers of the word, would require this vse to be much stood vpon. Of many indignities so offered vnto the ministers of the word, it is not the least, but rather the chiefest, [Page 389] and that which woundeth most, that ariseth from the people themselues, where such ministers haue exercised their gifts, and spent their strength: and perhaps also (for example of li­berality to other, or by necessary charges) exhausted their owne outward states: hauing either nothing, or very little left for maintenance os themselues in their age, when they most need comfort: or at least not hauing halfe so much to leaue to many children, as their parents left to them alone. For such to be neglected, and contemned: yea, also oppugned and pur­sued by their owne people with many vnkindnesses, cannot but be a grieuous sinne against God, and an heauy discou­ragement of such ministers. This indignity also is the grea­ter, if it be at such times as when such Ministers are vnder o­ther afflictions, either publike or priūate: For what is this but to adde affliction to the affl [...]cted? Psal. 69. 26. and 109. 16. whom rather they should comfort? verily this cannot be excused: but must be acknowledged an hainous sinne: yea, though it be not doneroughly; and as it were with stones or staues to pelt them away: or otherwise violently to driue them out of their townes: but rather vpon other pretenses, after a curte­ous manner to intreat them to depart, and (as it were) to goe out of their coasts. Did not the Gergasens or Gadarens so to Christ? Mat. 8. 34 Mark 5 17. Did not the gouernors of Phi­lipp [...] the like to Paul and Silas? Acts 16 34. yet either of them had some colour (at least of carnall reason) to do as they did. The Gergasens or Gadarens had as then receiued but little be­nefithy Christ: onlv he had cured one man in their coasts that was bodily possessed of a legion of diuels: the working of which cure had cost them the losse of an heard of swine, of a­bout [...]000: Mark. 5. 13. The Philippian magistrates hauing ouershot themselues in beating and imprisoning Paul and Sil [...]s being Romanes, and in that respect exempted from all such indignities in all places vnder the Roman iurisdiction, might feare great danger to themselues by their said hard dea­ling with Paul and Silas, if Paul and Silas should haue taken aduantage against them, and might haue had the benefit of the Roman law, for their said aduantage. Yet hath the Scrip­ture recorded these things both of the Gergasens of Gadarens [Page 390] and also of the Rulers of Philippi, as great barbarisme vnder the pretext and cloke of a certaine kinde of humanitie: what then is to bee said of such, in these daies of the cleere light of the Gospell, that shall vse the like smooth discouragements of their Ministers, that haue faithfully preached the Gospell to them and theirs? that haue neuer hindred them the worth of a little pigge, (but rather perhaps haue sustained much losse at some of their hands) and at whose hands they need not to feare any manner of danger by their stay amongst them, or their taking any aduantage against them?

Let all such vnthankfull people towards their faithfull Mi­nisters, well consider what is said of the children of Israel for not shewing kindnesse to the posterity of Gideon (otherwise called Ierubbaal) euen after the death of the said Gideon or le­rubbaal: The children of Israel (saith the holy historie) remem­bred not the Lord their God, which had deliuered them out of the hands of all their enemies on euery side. Neither shewed they mercy on the bouse of Ierubbaal, or Gideon, according to all the goodnesse which he had shewed vnto Israel: Iudg. 8. 34. 35. If the Israelites not shewing kindnesse to the house of Ierubbaal, or Gideon, were so noted and obserued, yea so blamed and censured by the holy Ghost, as also ioined with their not remembring God himselfe, when as Ierubbaal or Gideon had onely deliuered them from bodily enemies, wil not the Lord note and obserue much more all inhumanity and vnkindnesse shewed, not to the posteritie of godly Ministers, but to such Ministers them­selues in their owne persons, but to such Ministers them­selues in their owne persons, by whom (instrumentally) God hath deliuered (or at least offred to deliuer) such people out of the hands, and from the power, bondage, and thraldome of their spirituall enemies, that so they might be children to God himselfe?

Yea such may rather feare, lest by such discouragements offred to their Ministers (whereby they are forced to depart, and to seeke for more peace and comfort elswhere) the Lord Iesus Christ may say vnto them in behalfe of such Ministers, as sometimes he said to the Iewes touching himselfe: viz. that when such are so gone from them, then they seeke them, and shall not f [...]de them: Iob. 7. 34. that is, then they wish they had [Page 391] them againe, but shall not haue their desires. Especially, it were well that all such would feare in time that which follow­eth in the same place, viz. that where they shall be (when God shall haue taken them to himselfe into heauen) they cannot come. But wishing and praying for better things to the most mortall enemies of any ministers of the word, I do thus leaue this vse, and proceed now to other.

Another common vse therfore 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 meanes, 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 markes of them. For if a little leauen sowreth the whole lumpe: 1. Cor. 5. 6. and if euill words corrupt good manners, 1. Cor. 15. 33. then it cannot be, but that good words and the good behauiour of men, must be and are of great efficacy, not only to conuert at the first, but also afterward to strengthen and further in all goodnesse, them that are already conuerted. And this is taught both by our Sauiour: Mat. 5. 16. and also by the Apostle Peter: 1. Pet. 2. 12. Therefore also, so amiable should the society of Gods children be to all, euen to the wicked, that although they should not purpose to make vse of the fellowship of Gods children to their conuersion, yet if at any time they should be violently depriued thereof, then they should be so distempered (as it were) and disquicted therwith, that nothing else should please, satisfie, and content them, till they doe againe recouer the same.

When the enemies of Daniel, by their exceeding importu­nity had ouercome Darius, for tne casting of Daniel into the lyons denne, how was the said Darius (though an heathen) af­fected therwith? verily so, that he went into his palace, and remai­ned fasting, and forbad the instruments of musique to be brought be­fore [Page 392] him, and lastly that his sleepe went from him: Dan. 6. 18. If Darius (not only a wicked man, but also a meere heathen, and altogether out of the Church) were so affected, and so disquieted with the losse of Daniels company for a time, till he recouered him againe, how should all other wicked men (espe­cially liuing within the Church) take their losse of the com­pany of the godly, till the same be restored againe? Againe, if the company of some of the godly ought to be so amiable, and their absence so dolefull (as it were) to the wicked them­selues, how amiable should the communion of an whole Church be vnto them (yea, to all) so long as they may enioy it? And therefore wofull and dolefull ought the casting of them out to be, from the communion of an whole Church, if they shall so continue in their wickednesse, as to deserue the same? what then is to be said, both of those that are so contu­matious and obstinate, as to continue in their sinnes till the Church proceed iustly and according to the rule of the word to the fearfull sentence of excommunication against them, whereby they are giuen ouer vnto 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 owne excellency and sufficiency, without iust and sufficient cause, do make a wilfull separation of themselues from such whole Churches as haue the pure ministery of the word, and administration of the sacraments according to the word: and wherein they haue been bred and borne (not only as men, but as the children of God, if they haue at all receiued the spirit of adoption) and where also, after their regeneration, and accor­ding to their regeneration (if they be regenerated) they haue been maintained, nourished, and increased by the sincere milk of the word?

To inlarge this point of the desire of all men; yea, of the de­light that all men (euen the wicked) should haue in the com­munion of the godly, let the same be further applied to the matching of themselues in mariage with the children of God: yea, though themselues [...]e neuer so honorable and noble in the world, and the children of God (for worldly things) neuer so meane, base, and contemptible. For as the Lord doth often [Page 393] forbid his children to match with the wicked: and as such matches are testified oftentimes by many examples to haue been very dangerous for the peruerting of the children of God (especially by the example of Salomon: Neh [...]m. 13. 26.) so it cannot be denied, but that the matching (euen of the wic­ked) with the godly is very effectuall and helpfull to draw them that are so matched (though before wicked) to be the children of God themselues also. And why should any hono­rable and noble personages in the world (being vn [...]egenera­ted) disdaine to match with the children of God, being other­wise for education, qualities, conuersation, and behauior fit? yea, rather, why should not the children of God disdaine to match with the wicked, though themselues be neuer so mean­ly borne, and the said wicked neuer so honorably descended in the world? what is carnall nobility to nobility of the spirit? what is it to come of Princes in the world, in respect of being of the bloud roiall of God himselfe, the king of kings? yea why also in that respect, should not the greatest nobles in the world (not regenerated) thinke it a great aduancement, to match with a sonne or daughter of God (fit for qualities as before I said) though borne of neuer so meane and poore pa­rents?

As it is honorable and no manner of disparagement at all for the wicked (though neuer so nobly descended according to the flesh) to match in mariage with the children of God, though in worldly respects, neuer so meanly borne (being o­therwise as I said for conditions fit to match with so honora­ble persons) so are such matches likewise of no meane effica­cy, to draw such wicked ones as sometimes they match with, to be themselues of the number of Gods children. So saith the Apostle (as before we heard) what knowest thou O wife, whether thou shalt saue thine husband? or what knowest thou O man, whe­ther thou shalt saue thy wife? 1. Cor. 7. 16.

Hereof Ruth is a most pregnant and liuely example: For being her selfe an heathen, and hauing matched with one of the sonnes of Elimelech and Naomi, she was so effectually con­uerted by this match, that after the death of her husband she would by no meanes part from Naomi. Indeed Orpah that [Page 394] matched with another sonne, though she seemed a while to be very earnest to goe with Naomi, into the land of Iudah, yet she was at the last perswaded to returne backe to her owne 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 triall of her soundnesse therein) v­sing many words to perswade her to returne backe as Orpha had done, she answered most gratiously, constantly, and reso­lutely to the contrary saying, I [...]reat me not to leaue thee, nor to depart from thee; for whither thou goest, I will goe: 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 paterne! O ad­mirable president. Let not men therefore, only match and mate themselues with them that are the children of God, but let them also so animate and hearten themselues, to hold fel­lowship and communion with them, that albeit they should be most earnestly perswaded by the children of God them­selues to depart and forsake them, yet they do answer such as shall so perswade them, as Ruth did Naomi, Intreat vs not to leaue you, nor to depart from you, for whither ye goe, we will goe: where ye dwell, we will dwell, &c.

Yea verily, the more stedfast should all be in holding fast the communion and fellowship of Gods children, in respect of those benefits which before we haue heard in Chap. 28. to accrue and grow to all (especially by mariage) matched and li­uing with the godly: yea, not only to themselues, but also to theirs. I write not this to incourage the children of God to match with the wicked (a thing much condemned as we haue heard) but to represse the pride of the wicked in disdaining the company of the godly: at least all mariages with them, especi­ally if there be any imparity on their part to the godly in re­spect of nobility, worship, or portion: yea not so only; but also to teach them notwithstanding to match themselues and their children, with Gods children, (if by any meanes they may at­taine therunto) in respect of the dignity & excellency of them; as also of those benefits that may be expected by them.

Now although these vses hitherto mentioned be common both to the wicked, and also to the children of God; yet they are to be acknowledged principally to belong to the children of God themselues. They principally are to honour them ac­cording to their dignities, and to vse them kindly according to their necessities. They principally are reuerently to regard the Ministers of the word, whom God hath ordained as instru­mentall fathers to beget children to himselfe. They princi­pally are to take delight, both generally in the societie of the children of God, and also more particularly in matching and making mariages with them.

Yea they that are most noble and wealthy are not to dis­daine them that in worldly respects are base and poore. Who may for nobility and riches bee preferred before Dauid, by God himselfe aduanced to a kingdome? Yet he generally of the company of the children of God saith, that all his delight was in them that were excellent in the earth: Psalm 16. 3. And againe: I am a companion (not of some, as of some of the no­blest and wealthiest, but) of all them that feare thee, and keepe thy precepts: viz. how base or poore soeuer they be, Psal. 119. 63. Therefore touching the wicked, hee doth not onely say, I haue not haunted with vaine persons, neither kept companie with the dissemblers: I haue bated the assembly of the euill, and haue not companied with the wicked: Psal. 26. 4. 5. neither, I haue ha­ted them that giue themselues to deceitfull vanities: Psalm. 31. 6. neither againe, Doe not I hate them (O Lord) that hate thee? and doe not I earnestly contend with them that rise vp against thee? I hate them with an vnfained hatred, as they were mine enemies: Psal. 139. 21. 22. Dauid (I say) doth not only say thus touch­ing the wicked, but to shew his detestation of them the more, hee saith with great vemency Away from me (or auant) yee wicked for I will keepe (or that I may keepe) the commandements of my God. Psal. 119. 115. so nothing, that no man can keepe the commandements of God, except with great detestation he reiect and renounce the company of the wicked.

As Dauid spake thus generally of the society of the godly, and therefore contrarily of the fellowship of the wicked (to [Page 396] note that none can delight in the godly, that abhorreth not the vngodly) so for mariage, though hee were the anointed heire apparant of the Crowne and Kingdome of Israel, as al­so a Prophet that had composed diuers Psalmes before, yet hee disdained not to match with the widow of the churle and perfect country clowne Nabal, because by her wisdome shee had shewed her selfe to be one of the daughters of God. 1. Sam. 25. 39.

Thus much for those vses of the former doctrine of the di­gnity of Gods children, which are common to all. Now fol­low those which are more speciall. These are twofold: viz. either concerning the wicked and such as are in their naturall state, not regenerated, or belonging and proper to the chil­dren of God, new borne, that haue receiued the spirit of adopti­on, whereby they call God their father.

Touching the wicked, as they may heereby see their owne wofull and fearefull state and condition, the same hauing been in the former arguments shewed to bee in all things (or most things) contrary to the state and condition of the children of God: so let them learne to abhorre the same, and in such ma­nner to dislike of themselues as they are vnregenerated, that they may make the more haste to change their copie (as wee vse to speake) and to come out from among them that are of their ownesort, and to ioine themselues with the children of God, and to be one of them.

The wicked and vnregenerated thinke themselues the only happie men of the world. But alas, how they are deceiued may appeare by the premises. Not onely is the poorest, the meanest, the weakest and the sickest, the basest, the most de­stitute and forlorne childe of God (destitute I meane of all worldly helpe and comfort) in farre better state then the grea­test Monarke in the world, that is not by regeneration the childe of God: but such an vnregenerated man is also in farre worse state and condition then any worme, any toad, or any other creature whatsoeuer, and that both for this life and for the life to come.

For this life, because euery other creature hath all things Note: necessary for the kinde thereof, without any care, and without [Page 397] any griefe or sorrow. What mighty Monarke had euer so?

For the life to come, because all other things perish with their life, but the wicked remaine in their soules, and are commit­ted to Hell, there to bee reserued in chaines and vnspeaka­ble torments till the last iudgement day, when their bodies also shall be raised againe, and ioined to their owne soules, and so both in soule and bodie they shall bee cast againe into hell fire, prepared for the Diuell and his Angels, thence neuer to bee deliuered, but there to be tormented for euermore, as before hath beene shewed.

Should not this make them to make all haste to forsake this state, and to ioine themselues to the children of God?

Neither let them feare so to doe, whatsoeuer their former sinnes haue beene. For if once they see and dislike their vnregenerated state, then are they in the way to adoption and regeneration. Such came Christ to heale, and to call to repentance, Matth. 9. 12. 13. Luke 19. 10. Such Christ hath promised to comfort, and to ease of the heauie burden of their sinnes, Matth. 11. 28. Such haue the better war­rant so to doe, because it is written by the Prophet Ze­charie, that the Lord of bosts had said, that in these last daies ten men out of all languages of the nations should take hold of the skirt of him that is a Iew, and say, Wee will goe with you, for wee haue heard that God is with you: Zecbar. 8. 23. Other Prophets also before had written to the same purpose thus: It shall bee in the last daies, that the mountain [...] of the house of the Lord shall bee prepared in the top of the mountaines, and shall bee exalted aboue the hilles, and all nations shall flow vn­to it. And many people shall goe and say, Come and let vs goe vp to the mountaine of the Lord, to the house of the God of Iaa­kob, and be will teach vs his waies, and we will walke in his pathes, &c. Isa. 2. 2. Mich 4 1.

Many other the like promises there are for the incourage­ment of all (how wicked soeuer) to change their state, and to make haste in that behalfe, before they perish in their wicked condition.

The examples likewise of those, Act. 2. 37. of the gaoler, Act. [Page 398] 16. 27. of Paul him-selfe, of Mary Magdalen, of all the hea­then conuerted by the Apostles, and infinit other, may fur­ther encourage men vnto this hast, for entring into the way of adoption.

If once they enter, let them proceed and goe forward: not halfe way, but throughout, and to the end. Agrippa was halfe, yea almost perswaded to bee a Christian: Act. 26. 28. but wee read not, that hee was altogether perswaded so to bee a Christian. Though wee may not absolutely say that hee ne­uer 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 conuersion, may iustly make vs all the more to doubt of him.

Many in the daies of Christ were his Disciples for a time, who at the last tooke such offence at his Doctrine, that they went backe, and walked no more with him: Iohn. 6. 66. After that, many were followers of the Apostles, who afterward forsooke them: 2. Tim 4 6. Heb. 10. 25. 1. Ioh. 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 backe, is apt to the Kingdome of God: Luk. 9. 62. As this is true in the par­ticular calling to the ministery, so much more in the generall to Christianity, If any after they haue escaped from the filthinesse of the world, (that is, after they made profession of renouncing the filthinesse of the world) through the knowledge of the Lord, and of the Sauiour Iesus Christ, are yet intangled therein againe, and ouercome, the latter end is worse with them then the beginning, &c. 2. Pet. 2. 20.

The meanes whereby they that are wicked may be released of the bondage of their sinne, and made the children of God, is (as wee haue heard) principally the ministerie of the word.

So likewise the societie and fellowship of them that are the children of God already, as before wee heard.

If notwithstanding all hitherto said, they that are wicked, will not forsake their wickednesse, but will still remaine such as they are, yet let them take heed of all wrongs and iniuries [Page 399] against them that are the children of God, lest in the end it be to their cost, and they repent, as Iudas did, when it is too late. But of this point also before.

Thus much for the vses of the doctrine of the dignitie of Gods children which are proper and speciall 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 euer so continue, and cannot fall away. Howbeit, we are exhorted often to take heed to our selues in this behalfe, Heb. 3. 12. and 10. 23. and 12 15. and elswhere, because exhortations are the speciallest meanes for our vpholding.

Wee condemne all, that being but base and beggarly, and yet taken into some noble mans or gentlemans house and seruice, where they are in the way to preferment, can­not keepe themselues well whiles they are well. Especially wee condemne them, that hauing found such fauour with Princes, as that from a low degree they are aduanced to some honourable condition (as the Earle of TERONE and other) cannot containe themselues, but breake their lists, and so bring themselues to their former basenesse. How much more then may they be condemned, that being trans­lated from death to life, from darkenesse to light, from bondage to libertie, from seruants and slaues of the Di­uell, to bee the sonnes and daughters of God, from Hell to Heauen, doe what in themlieth to returne againe to their former miserie?

Although indeed the true children of God can neuer bee altogether vnchilded (as it were) and vtterly degraded, yet they in particular things so fall, yea generally for a time so de­cline, that they may seeme, and often times seeme to other and to themselues, neuer to haue beene the children of God. All this is by negligence and securitie. For as Blessed is the man that feareth alwaies, Prou. 28. 14. so it is wofull, euen a thing that bringeth much woe often times to the children of God, to bee at any time but a little sleepie, drowsie, secure, and watchlesse.

A second speciall vse for the children of God is, that ha­uing found this loue before spoken of, with God, to be made his children, they trust in him, and depend on him, not fea­ring, but that hee that hath made them his children, and will giue them a kingdome fit for such children, wil also, and much more, giue them all things for this life: Luk 12. 32. Our little children when they rise in the morning, yea our seruants al­so, take no care what they shall eat, or what they shall drinke; but they leaue all such care to vs their fathers and their ma­sters, and it is indeed our duty to prouide all such things for them. For he that prouideth not for his owne, and namely for them of his houshold, denieth the faith, and is worse then an infi [...]ell: 1. Tim. 5. 8. Hitherto belongeth the speech of Moses vnto God, Num. 11. 12. 13. and the practise of Bathshebaes huswife, Prou. 31. 15. Why then should not we much more, that professe our selues the children of God, cast all our care vpon our heauen­lie father that careth for vs? 1. Pet. 5. 7. Vnder this vse I com­prehend infinite comfort of the children of God.

The grounds of this comfort being handled before, and some of them to be touched againe in the next verse, I shall not need to stand vpon them now.

Yea with this trust in God, and comfort from God, we may ioine patience both towards God, and also towards men. To­wards God, because we haue heard before, that he correcteth vr onely in loue, and for our great good, that wee may not bee condemned with the world: 1. Cor. 11. 12.

Towards man, because hee is but Gods hand to chastise vs, and cannot goe beyond his commission: and last of all, shall himselfe be called to account for whatsoeuer wrong hee doth vnto vs. God himselfe will iudge and reuenge our cause for vs: yea the more that we hold our peace, and put vp all with­out any resistance or murmuring. As it is the glory of a man ge­nerally to passe by an offense, Pro. 19. 11. so especially is it the glo­rie of the childe of God. It is no credit for a man to striue with a boy, nor for the sonnes of Nobles to contend with base per­sons: yea it is most for their credit, with a kinde of disdaine and contempt to let such persons goe without any reuenge, as though they had offred them no indignity.

The application of this wee haue heard before, in speaking of the true nobility and magnanimity of Gods children.

A third vse is, that they loue him that hath loued them, as before we heard. Wee looke that our children loue vs better then other, though other bee better able to preferre them. How much more should we loue God that is Almighty?

A fourth vse of the dignity of Gods children, for the chil­dren of God themselues, is, that they are aduanced there­unto, b [...] carefull not only specially to depend vpon him, but also generally to walke worthy of their said calling and digni­tie, Ephes. 4 1. and to honour him that hath so honored them. We are commanded to honour our earthly fathers, Exod. 20. 9. A sonne (saith the Lord) honoureth his f [...]ther, &c. 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 our selues to the likenesse of God himselfe. My sonne, heare thy fathers instruction and forsake not thy mothers teaching, Pro. 18. He that is of God, heareth Godsword. Ioh. 8. 47.

The hearing of Gods word is nothing without obedience, and conforming our selues vnto God. As obedient children, fashion not your selues vnto the former lusts of your ignorance: but as he which hath called you is holy, so be yee holy in all maner of con­uersation, &c. And if yee call him father, which without respect of persons iudgeth euery man according to his worke, pasle the time of your dwelling heere in feare: 1. Pet. 1. 14 15. &c.

The Lord hath not graced vs with titles of his children, that we should be proud, or swagger, and liue as we list in all li­centiousnesse, chambering, and wantonnesse, as the children of many great men in t [...]e world doe: but therefore are wee a chosen generation, a royall priesthood, an holy nation, that wee should shew foorth the vertues of h [...]m that hath called vs out of darknesse into his [...] light: 1. Pet. 2. 9. and that as stran­gers and pilgrims heere we should abstraine from fleshly lusts, which fight against our soules; and hasto our conuersation honest amongst the Gentiles, (or any other not called to the same honour) that they which speake euill of vs, as of euill doers, may by our good workes [Page 402] which they shall see, glorifie God in the day of the visitation: verse 11. 12.

The children of Princes vse to weare princely robes, and other princely iewels and ornaments.

So to heare God, so to obey God, so to conforme our selues vnto God, is our princely robes, our princely iewels, and or­naments, far passing all the robes, iewels and ornaments what­soeuer of all the Princes in the world: Prou. 1. 9. and 4. 9. wher­by we are distinguished from the base men of the world, wher­by we are all glorious within, and haue our clothing (as it were) of broidered gold: Psal. 45. 13. Peter speaking of humility, exhor­teth the younger sort to decke themselues inwardly with lawlinesse of mind: 1. Pet. 5 5. And before in speaking of women, and to women against the ga [...]ish and vncomely apparelling them­selues with broyd [...]red haire, gold, &c. he opposeth vnto such things the vncorrupt man of the heart, with a meeke and quiet spi­rit as a thing before God much set by: Chap. 3. 4. That which is spoken of these particulars, is to be vnderstood of all other parts of holinesse and righteousnesse. Wherby we do resemble God, as in mercy: Luk. 6. 36. and in forgiuing one another: Mat. 6. 14. Ephes. 4. 32. and in other the like.

These things are the markes of Gods children, without which in truth, and in some measure, neither other can dis­cerne them, nor themselues can know themselues to be the children of God.

These robes and ornaments being once put on, must neuer be put off, and laid vp for high daies; and solemne assemblies; but they must be worne at all times, and in all meetings. Much vse, weareth and consumeth other ornaments, but the more these ornaments are worne, the better they are.

Thus the Israelites were commanded to walke in the waies of God: Deut. 8. 6. Salomon is commended for louing the Lord, and walking in the ordinances of Dauid 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 Iewes are condemned for not hauing the like regard of the ordinances of God: Ierem. 32. 5. &c. On the contrary, the sonnes of Samuel are discommended for not walking [Page 403] in the waies of Samuel: 1. Sam. 8. 3.

The application of these examples is so easie, that I need not to stand vpon it.

This is the summe of all, that the more God hath dignified vs, in making vs his children, the more we honor him, by hea­ring his word, and keeping his commandements. The more we do for our own children, or shew kindnesse to any other, the more duty we looke for from our own children; and the more also we expect, that they to whom we shew kindnesse should both regard our words, and also do that which we re­quire of them Shall we that are but Gods instruments in all that we do: and that do nothing, neither can do any thing in respect of this our adoption whereby God aduanceth vs to be of beggers and rebells his children, and heires, euen heires to­gether with his owne Son Iesus Christ; shall we (I say) look for so much seruice and duty at the hands of other, that are in ma­ny respects our equalls, if not in some our betters, (though we in some other are in the world their superiors) and shall we not performe much more vnto God? One maine argu­ment that kept Ioseph from yeelding to the filthy desire, and wicked request of his mistrisse, 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 then I: neither hath hee kept any thing from mee but thee, because thou art his wife: how then can I doe this great wickednesse, and so sinne against God? Genes. 39. 8. 9. If Ioseph made such conscience of dutie towards his master, because he had so graced and aduanced him in his family, though he were still but a seruant, what conscience are we to make of all duty to God for honouring of him, that being so base and vile as wee were, are by him aduanced to be his chil­dren?

That we may thus heare and obey God, it becommeth vs es­pecially to auoid the society of the wicked, before lightly tou­ched. And indeed what greater disgrace for the sonnes of a Prince and a mighty monarke, then to confort with clownes and scullians, and such like? Much more may bee said of [Page 404] the disgrace of the children of God by the communion and fellowship of the wicked. If we cannot auoid their company, yet let vs take heed of all pollution by them. Noah and his fa­mily liued amids the whole sinfull and wicked world: and Lot among the filthy Sodomits: yet these kept themselues vn­spotted. Our Sauiour saith to the Angell of the Church of Sar­di, Thou hast a few names yet in Sardi which haue not desiled their garments: Reu. 3. 4. yet these few liued amongst a great num­ber, that had a name to be aliue and yet were dead. Howsoeuer therfore we be thrust and thronged with the wicked, yet such must be our care for our selues that their soily and filthy gar­ments may not defile and pollute ours.

We must also take heed of too much worldlinesse: lest ther­by we be defiled, and do spot those ornaments and rich robes before spoken of: we must vse the world as if we vsed it not. As the moule alwaies liueth in the earth, and yet keepeth her skinne as faire, as cleane, and as fine as the best and most curiously brushed veluet gowne in a kingdome, so must we keep our a­doption, and all the robes thereof. euen in the mids of this sin­full and therfore most dangerous age.

This caueat, thus to looke to our selues in respect of the world is very necessary. For there is nothing more dangerous to mans saluation, then the world with the riches, delights, honors, and other things therein. When no tentation els could take hold of our Sauiour, then the diuell set vpon him with this argument from the world: viz that hauing shewed him all the kingdomes of the world, he woul [...] giue him all these, if he would fall downe and worship him. Esau for the world sold his birthrigh: Heb. 12. 16.

Iudas for a small morsell of the world sold and betraied his Lord and master, and our Lord and Sauiour Iesus Christ.

Demas fo [...]sooke the Apostle Paul. and embraced this present world: 2. Tim 4. 10. The like may b [...] said of many other.

Another more speciall vse conce [...]neth chiefly the ministers of the word: viz. that the more exc [...]llent they vnderstand the state of the children of God to be, the more diligent they be in teaching of them, and warching ouer them; as also the more carefull to feed them with the purer, and better diet besee­ming [Page 405] their excellency. Do not nurses to the children of kings and Queens thus? at least, ought they not so to do? may they then whom God hath appointed to be nurses to his own chil­dren, be more carelesse?

This briefly shall suffice for the vses of the former discourse of the dignity of Gods children: yea, this also shall serue for the first part of my present text, viz. of the Apostles exhorta­tion to the serious consideration of the dignity of Gods chil­dren.

CHAP. XXXII

THe former part of this text being alreadie handled, it remaineth now to speake of the second: viz. of the Apostles answer to an obiection that might be made against that which the Apostle had spoken, and which I haue now more plentifully laid forth, of the dignity of Gods children. This I will but run ouer in a trice, because that which I haue written was the principall point, the which at the first I intended and pro­pounded vnto my selfe. That which remaineth, is but an ap­pendix of the former, and therefore it needeth not so largely to be handled.

The obiection which might haue been made against the A­postles former commendation of Gods loue in making vs his children, is this. Is the loue of God so great, so vnspeakable, and so admirable in making vs his children? And is our state and condition in being the children of God, so worthy, so ex­cellent, so honorable? How can this be, sith of all other men in the world, we are least respected, least regarded? yea, we are not so much as knowen (almost) in the world? To this the Apostle giueth a double answer: or acknowledging indeed the thing obiected, viz. that we are not regarded, yea, not so much as known in the world, he giueth a double reason why the world [Page 406] doth so little respect vs, scarce knowing vs: namely, first, be­cause it knoweth not God himselfe, in this verse: secondly, because it is not yet euident to the world what wee shall bee heereafter, in the beginning of the next verse.

Before we come to the words themselues, let vs note, and only note this, that whosoeuer will commend any thing to o­ther, as worthy of their consideration and obseruation, they must before also thinke of that which may and will be obiect­ed against the same, as also prepare answer to the said obiecti­on. For there is nothing so holy, so excellent, so sound, but that the wit of man hath somewhat, or will haue somewhat to obiect to the disgracing, abasing, and peruerting thereof. Therefore the Lord hath giuen vs such a word, euen such a Scripture and written word, as is not only profitable or suffici­ent to teach (namely the truth) but also to improoue (or to cou­uince and confute all errours, and whatsoeuer may bee obie­cted against the said truth) neither onely to instruct in righte­ousnesse, (that is, to exhort vs vnto all vertue) but also to cor­rect (or to reprooue all vice, and whatsoeuer may bee said a­gainst vertue) that so the man of God (that is, the Minister of the word) may be absolute, being made perfect vnto all good works. This might largely bee prooued by infinite examples in the Scriptures: but as I promised only to note it, so I wil performe my promise in that behalfe.

To returne therefore to the words of the Apostle, let vs first see the meaning of the said words, and then the matter it selfe.

The first word [the world] hath diuers significations. First, it signifieth the whole masse and lumpe of all Gods creatures, especially visible: as when it is said, that God made the world: Act. 17. 24. and that hee chose vs before the foundations of the world were laid: Ephes. 1. 4. Secondly, it signifieth this inferi­our part of the world, with all things therein contained, or thereto belonging. So it is said, the diuell did shew vnto Christ all the kingdomes of the world, Matth. 4 8. And the field is the world, Matth. 13. 38. And, He was the light, that ligtneth euery one that commeth into the world: Ioh. 1. 9. Hee was in the world: verse 10. And, Loue not the world, neither the things that are in the world: 1. Ioh. 2. 15.

Thirdly, it is taken for the elect men of the world: Behold the Lambe of God, which taketh away the sinnes of the world: Ioh. 1. 29. So God loued the world: Ioh. 3. 16. He sent not his sonne that the world might be condemned, but that the world might be saued: verse 17. Fourthly it is vsed only for the wicked of the world, and for all men vnregenerated, and that for two reasons. First, because they sauor 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 beare 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 haue no right or interest to any thing in the world, as hath been before shewed. 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 beautifull, that they were a great orna­ment to God himselfe, 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: brauing it out aboue all o­ther in such manner, that if they were out of the world, the world might seem to be no world, and to haue no beauty in it. In this signification is the word taken when it is said, the world knew not: Ioh. 1. 10. If the world hate you, ye know that it hated me first. If ye were of the world, the world would loue his owne: but because ye are not of the world, but I haue chosen you out of the world, therefore the world hateth you: Ioh. 15. 18. 19. So it is taken: Ioh. 16. 8. He shall reproue the world of sinne: and Ioh. 17. 9. I pray not for the world. So it is taken in many other places. These are the principall 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 diuers 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 Sauiour shall say at the last day to them that shall plead their prophecying, and casting out of diuels in his name, I neuer knew you, &c. Mat. 7. 23. that is, I ne­uer approued you, liked you, or regarded you. [Page 408] Yea, here, as the words Despise not prophecying, 1. Thes. 5. 20. import not only, that they should not contemne it, but also that they should honorably regard it, so this word not to know, in this place signifieth not only, not to regard, or respect, but also to contemne and despise: yea, to hate, and to prosecute, and to persecute, with all euil. So it is taken else where: All these things will they doe vnto you for my names sake: because they haue not knowen him that sent me: Ioh. 15. 21. These things will they doe vnto you, because they haue not known the father, nor me: Ioh. 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 contemne and despise. The same is the significatiō 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 & vnrege­nerated of the world do not acknowledge and regard you, that is, they do contemne, despise and persecute you: so also of the words following, because it knoweth not him, that is, because they regard not or respect not himselfe: yea, because they contemn and despise, and (what they can) doe also persecute him. Thus we see the obiection that might be made against the excellen­cy of Gods children to be taken from the hatred of the world, that is, of all the vnregenerate in the world against them: and the answer thereunto to be, that this is not a thing to be mar­uelled at, or so to be taken, that we should be discouraged by it, & the more think the dignity of Gods 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 Gods chil­dren, yea hate and despise them, do as little regard, & as hardly brook God himselse: 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 therfore hate and despise his children, because they do first hate and despise him, is sufficiently euident by the places before alledged: For the said places do not only manifest the signification of the words & phrases, but the truth also of the [Page 409] things themselues. And the reason why the wicked do make so little reckning of Gods children, & of God himselfe; yea why they hate & contemn both, is because of the great contrariety that is betwixt them, & betwixt Gods children, and God him­selfe: euen as great as is betwixt light & darknes: betwixt good and euil. As God himself is light and hath no darknes in him: 1. Ioh. 1. 5. so they that haue fellowship with him, and walke in light (euen all his children) are called the children of light and of the day▪ 1. Thes. 5. 5. and lights themselues: Philip. 2. 15. Therfore as God himselfe doth hate & condemne all darknes, and all works of darknes, so his children do the like, and cannot beare them in the wicked, but do reproue them rather: Ephe 5. 11. This then is the reason of the hatred of the wicked against the children of God, and against God himselfe.

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, euen because of the light that is in them, wherby they shew themselues the chil­dren of the light, euen of God himselfe. So Cain hated Abel, be­cause his own works were euill, and his brothers good: 1. Ioh. 3. 12. So Ishmael hated Esau Iacob: Saul both Dauid and also his own sonne Ionathan, for his good loue towards Dauid. The like may be said of many other: yea indeed, of the hatred of al that are wicked, against the godly. That somtimes the wicked are said to loue the children of God, yea also to reuerence them, & to shew them much kindnes: it is first of al for other causes and respects, not for their godlines: as for their beauty: their skill in musick, or in some other such thing: for their policie, and for such like: as before in handling the maine exhortation we haue shewed. Secondly it is by the ouerruling hand and spirit of God, to shew that he hath the hearts of all men in his hand: and that he can as well draw loue, (or at least kindnesse) from the heart that naturally is possessed with hatred, as he can fetch water out of the rocke, and make the rauenous rauens to be nursing mothers (as it were) to his children; and as he can restraine the fire from burning so much as an haire of his children, being cast into the mids thereof, or the woollie nappe of their garments. But howsoeuer the Lord doe this [Page 410] sometimes, yet there is in all the wicked such a secret hatred against all the children of God, and against God himselfe, that except God do restraine them, or force them to worke a­gainst their nature, they cannot but break foorth into con­tempt, and into all wrongs and indignities against the chil­dren of God, and God himselfe. And so they bewray, that al­beit they haue some generall and speculatiue knowledge of God himselfe, by his works and word, and of his children, by those graces of God in them, wherby they doe resemble him, and shew themselues to be his children, yet they haue no true knowledge either of God, or of his children, because they doe not persorme those duties to God and to his children, which do belong vnto them.

And this is a common phrase amongst vs, to say that a man knoweth not another, when hee performeth not that dutie which belongeth to his place. Many times we passe by great nobles, and other of high calling without any reuerence vn­to them, because indeed we know them not. If also wee be brought before them, and yet do not respect and honor them according to their places and authority, we are and may be iustly charged, that we do not know them: yea, oft times we are and may be iustly threatned, to be taught to know them be­fore we goe. And indeed if men knew Gods iustice against sinne, his mercy towards them that loue, feare and obey him; his reckoning that he maketh of all his children; his large promises (before spoken of) made to all that doe shew any kindnesse to any of them: his contrary threatnings to them that doe the contrary vnto them: his power and might to per­forme both all his promises, and also all his threatnings: and lastly his faithfulnesse in performing of them to the full: if (I say) the wicked knew these things of God, then certainly it could not be, but that they would more respect his children, then they doe.

For as much therefore as they doe not respect them, but are as strange towards them as if they had neuer knowen or seen them, and deale as hardly with them as if they were their enemies (by whom notwithstanding they do daily enioy ma­ny great benefits, as hath been before declared) therefore we [Page 411] may well conclude with the Apostle, that they know them not: and that the cause why they know them not, is, because they know not God himselfe: Though they know him so, that they be able to speake of him, and to preach the know­ledge of him to other, yet they know him not in truth truly, and so as that themselues shall be any whit the better by their knowledge. Yea, the more they know him without honoring of him, according to their knowledge, with the more stripes they shall be beaten, the greater shall be their condemnati­on; and therefore indeed they were better in respect of them­selues, to be altogether ignorant of him, then so only to know him.

The wicked know the children of God as they are men: as they are of this or that fauor, stature, and complexion: as they are rich or poore: as they haue some place and authority in the world: but yet they know them not, neither regard them, as they are the children of God; and that because they know not God himselfe. They knew them before they were the chil­dren of God; they loued them and respected them, whiles they were as themselues; naturall men, vnregenerated men, wicked men: but as soone as there is a change made in them, and that they do receiue the spirit of adoption, presently they are also changed. As it is with many, that whiles they were yong, and in their youth liued together, and were well acquainted one with another: but afterward by long absence and many yeers being both changed, growen to be men, hauing haire on their faces: yea perhaps being gray-headed, they meet one a­nother in the face, and yet salute not one another, neither speake one to another, because indeed they haue forgotten one another, and do not know one another: so is it betwixt the wicked and the children of God, being once taken from out of the wicked, and adopted to bee the children of God: In one day there is a greater change made in the heart, then there is in the face, and in the stature by many yeeres. Greater (I say) because this change by grace is meerly contra­ry: but the other change before spoken of in nature, is only diuers.

Touching the cause of the change of the affections of the [Page 412] wicked towards the children of God, viz. because they know not God himselfe, it may be fitly illustrated by the like a­mongst men. For as it often falleth out, that the children of great persons in the world trauelling or liuing in places where their parents are not knowen, do meet with the harder mea­sure, and are the more roughly vsed, and receiue the more wrongs and indignities, because such as do so vse them, (or ra­ther abuse them,) do not know their parents; so is it with the children of God in respect of the wicked. They liue in this world as strangers and pilgrims: 1. Pet. 2. 11. (and so they are in­deed, their country being aboue in heauen) and by this means they receiue much wrong, and many iniuries from the wic­ked amongst whom they liue; euen because those that doe them these wrongs and iniuries, doe not know God himselfe, the father of the godly. It was through ignorance of Pauls be­ing a Roman, that he was bound to be scourged, and there­fore when he reuealed himselfe to be a Roman, he escaped the whip; and they that before had giuen commandement for the whipping of him, began to feare, and to reuoke their said commandement: Acts 22. 25. In like manner therefore, it is not to bee maruelled, that they which know not God him­selfe, doe deale the more hardly with his children, accor­ding to that which our Sauiour expresly saith in this case: Ioh. 16. 2. 3. as before was alledged.

From this obiection and first answer therunto, we learn two points: First, that whosoeuer will be the children of God, must prepare and arme themselues for the hatred of the world: euen to be contemned, despised, reproued, and persecuted in the world, and of the men of the world. If we will be glorified with Christ, we must also suffer with Christ as his members: Rom. 8. 17.

Our Sauiour saith, Whosoeuer will follow me (viz. so that he may come to my glory) let him forsake himselfe, and take vp his crosse, and follow me: Mark. 8. 34. Yea Luke saith, that such an one must take vp his Crosse daily: Luk. 9. 23. Thereby noting that all the wicked that will be Christs disciples, must not looke for some affliction, at the first entrance into that state, or now and then, but continually, euen euery day. Paul saith, If we suffer we shall reigne with him: 2. Tim. 2. 12. so insinuating, that the [Page 413] way to raigne, is first to suffer. Yea, he speaketh more plainly, and more generally, saying, that All that will liue godly in Christ Iesus must suffer persecution: 2. Tim. 3. 12. Therefore out of the Prophet he speaketh in the person of all the godly, and saith, For thy sake are we killed all day long, we are counted as sheepe for the slaughter: Rom. 8. 36. This was the way by which Christ Ie­sus himselfe entred into his glory: Luk. 24. 26. 1. Pet. 1 11. The seruant is no greater then his Master. If therefore the world haue persecuted the master (Christ himselfe) will they not persecute vs that are his seruants? Ioh. 15. 20. Shall we (I say) goe scotfree? and looke to ascend into heauen with ease, and to be transla­ted thither (as it were) in our down beds? Shall the Captaine only take paines and fight, &c. and shall the common souldier sit still, eating and drinking, and making merry? No, no, It ne­uer hath beene so: It neuer shall be so. Though Christ were the Sonne, yet hee learned obedience by the things which he suffe­red: Hebr. 5. 8. Yea, It became him, for whom are all things, and by whom are all things, seeing that hee brought many children vnto glorie, that hee should consecrate the Prince of their Salua­tion, through afflictions: Hebrew. 2. 10. Hath our Prince gone by this way of afflictions, and shall wee seeke to shift it, and looke to goe another way? What a shame were this for vs, to be so squamish, so nice, so dainty? especially we being so base, so vile, and so contemptible as wee are in respect of our Prince? Away therefore with such sluggish feares, and fan­cies: Away with such softnesse and tendernesse. Let vs make as full reckoning (if we will be christians indeede as well as in name) to suffer persecutions, as we are sure of the coat of our backes. Let vs daily looke for it: Let vs dailie buckle our selues vnto it. And so the more wee looke for it, and the better we are armed to it, the more ea­sily we shall ouercome it: yea, we shall find more comfort and ioy in such sufferings for Christs sake, then all the wicked in the world doe, in all their ease, in all their dainty fare, in all their riches and glory, in all their sports, delights and plea­sures.

Yea, the truth is, that we should so looke for trouble in the world, and be alwaies so prepared to suffer for Christs sake, [Page 414] that if the world laugh or smile vpon vs, & fauor vs, we should the more feare our state, & doubt whether yet we be the chil­dren of God or no: such as we haue been accounted by other; Note. and such as we haue taken our selues to be. Last of all (for this point) let vs vnderstand, that as all the children of God must make reckning not to be known in the world, that is, to vnder­goe many troubles, euen for that cause; so saith the Apostle here, for this cause (that is, because God hath so loued vs as to make vs his children) the wo [...]ld knoweth you not: and because we haue receiued the spirit of adoption, and shew the same by the fruits thereof: as (I say) all such must make reckoning of trouble in the world, so especially, the more excellent that any of Gods children are, and the greater measure they haue recei­ued of the spirit of adoption, the more they must looke to be molested, and troubled in the world.

Marke the history of the old testament from the beginning to the ending, and ye shall find, that alwaies the greatest affli­ctions did follow the best of Gods children: the best Patri­arks: the best Prophets: the most holy men of other sort.

The like is to be said of the new Testament. As the Apo­stles had receiued greater gifts from God then other, so they were the more persecuted by men then other. The Apo­stle Paul speaking of himselfe and of the rest of the Apo­stles saith, I thinke that God hath set foorth vs the last Apostles, as men appointed to death: for we are made a gazing stocke vnto the world, and to the Angels, and to men, &c. 1. Cor. 49. and again, We are made as the filth of the world, the ofscouring of all things, &c. verse 13.

This cannot but be looked for in respect of the world. For if the world know vs not, that is, do hate vs and enuy vs, for this cause, because we are Gods children: then it cannot be but that the more we shew ourselues to be the children of God, the more the world will hate & enuy vs. Neither is any other thing to be looked for in respect of God himself. For why should we think that God giueth some a greater measure of his spirit of a­doptiō, thē he giueth to other som? There is no more in one to win Gods loue in that behalf, thē in another. For God hath fre­ly giuen this loue to al his childrē alike, to be so called, & to be [Page 415] indeed his children. It must therefore be in respect of the end for which he doth so: viz. that such may beare the more affli­ctions, and by bearing such afflictions they may glorifie God the more, that hath so honoured them, not only aboue other men, but also aboue other of his children. It standeth al­so with great reason: for the highest cedars and the tallest and greatest okes are the more subiect to stormes and tem­pests.

This is the first point to be obserued from this obiection.

The second point to be obserued from the first part of the answer to the said obiection, viz. from the cause why the world taketh so little notice of Gods children, &c. namely because they know not God himselfe, is this, that although all the children of God must looke for trouble and vexation in the world, euen as if the world had neuer knowen them, yet they haue no cause to be offended there with, or to thinke their state to be therfore the worse, but that rather they haue good cause well and patiently to beare the same, sith as the world knoweth not them, so also it knoweth not God himselfe. Heereby ap­peareth that more plainly, which before hath beene handled more plentifully, that all the world, that is, all the wicked and vnregenerated in the world, are fooles, and little better then mad men. For how can they be wise, yea how can they be o­ther then fooles, that know not him that is most wise, yea only wise, and that is the giuer and the only fountaine of all wisdome?

If it bee so, what cause haue the children of God any whit to dislike their state, or to thinke their dignity to be the lesse, 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 doe continue of the world) no better then a brood of fooles? For what wise man (such as all the children of God are before shewed to bee) will care for the scoffes, or scornes, or any other indignities offred vnto him by a foole? Yea, will not euery wise man thinke him to bee a foole himselfe, that will either contend with a foole about such indigni­ties as by such a foole are offred vnto him; or thinke him­selfe the worse in any respect because of such indignities?

The most that can be made of the indignity which wee re­ceiue from the world, is that they do all that that they doe in that behalfe, of meer ignorance. Is there then any cause why we should thereby be dismaied, or think the worse of our con­dition?

Let the world therfore and all worldings, euen all the wic­ked in the world deride vs, and wrong vs that are the children of God, as they will. Let them goe with their follies. Let vs shew our wisedome 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 kingdome, being where he is not known, to be so noble, will neuer take it ill, that meane persons passe by him without any such reuerence as is due vn­to such nobility. In like manner therefore sith we heare that the world knoweth vs not, let vs the better beare all their in­dignities.

By such bearing their follies and wrongs, we shall either at the last win and conuert them (especially if with our patience, we shall also ioine earnest praiers for them) to be of our num­ber, and to turne the children of God as well as we: or els we shall make their last iudgement and condemnation the grea­ter: which will be reuenge enough for whatsoeuer hurt they haue done vnto vs.

To the former two points, let me yet adde a third, arising from both the former: viz. that all that doe not know and re­gard the children of God, do thereby be wray themselues to be of the world; and to be ignorant of God, and so to haue no communion with God. This hath been proued before by those Scriptures that haue been alledged for the fourth signi­fication of the word world, especially by Ioh. 15. 20. and that of Ioh. 16. 3. But I do only name this: let the reader further consi­der of it.

Thus much for the obiection, 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.

IN this second verse is contained the second answer to the former obiection, 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 obiection, and answer thereto: viz. the obiection in the first words of the verse, Deerly beloued now are we the children of God, but (or and) it doth not appeare what we shall be: and the answer in the words following, but we know that when he shall appeare, we shall be like him. And this they make the meaning; You tell vs that it is an exceeding dignity to be called the children of God: but (alas) what auaileth it vs, or what are we the better for such titles, sith whatsoeuer titles we haue, yet it doth not appeare what we shall be: no man know­eth what shall become of vs. Yes, saith the Apostle (according to the interpretation of some men) wee are not only called the children of God, neither haue 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 ap­peare 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 thinke them (as I said before) to be a further answer to the former ob­iection, and to containe a second reason, why the world ma­keth no more reckoning of vs, viz. because they do not see our future state and condition.

This answer and second reason of the worlds hatred against the children of God, is first propounded in these words, deer­ly beloued, now are we the children of God, but (or rather and) it doth not appeare what we shall be. Secondly it is amplified by an argument taken from diuers things, or rather the worlds ig­norance of our future state, is amplied by the contrary know­ledge [Page 418] thereof in our selues, in these words following, but we know that when he shall appeare, we shall be like him.

To returne to the proposition of the second answer to the former obiection, or to the second reason, why the world knoweth vs not, let vs first obserue, that as it is a sweet argu­ment which now the Apostle handleth, viz. of Gods wonder­full loue in making vs his children, so he prefixeth a sweet pre­face before this second answer, namely, the sweet name of Deerly beloued: which word, as it is vsuall with the other Apo­stles, so especially it is most vsed by this Apostle, both in all this Epistle in euery Chapter, and also in the other two short Epistles following. The reason why this Apostle more aboun­deth in this louely word then the rest, seemeth to be double. First because he was the disciple whom Christ especially lo­ued, and whom Christ vsed so familiarly, that he suffered him to leane on his breast, and who is therfore called the disciple whom Iesus loued: Ioh. 13. 23. & 21. 7. that is, whom Iesus loued in spe­ciall manner, and aboue the rest. Secondly because the chiefe subiect of all these three Epistles being loue, it was the more sutable therunto, that he should vse the more amiable words, for the better perswading thereof.

Hereby wee learne, the more experience we haue had of Christs loue towards vs, the more to abound in all words, and in the affection it selfe of loue towards other. For we must not thinke, that either this Apostle or the rest, vsed this word or a­ny other the like, of custome, or of course, or to fill vp the sentences, and to make them the smoother (as it is the manner of many in these daies, to haue much Deerly beloued, in their mouthes, but to be without loue; yea, to be full of hatred and malice in their hearts, as Ioah with his mouth said vnto Amasa, Art thou in health my brother, but with a speare in his hand he smote him vnder the fift rib, that hee shed his bowels to the ground: 2. Sam. 20. 10. and as Iudas with his lippes salu­ted our Sauiour saying, Haile Master, and kissed him, and yet at the same instant betraied him to the Iewes: Mat. 26. 49.) We must not (I say) thinke that the Apostles had much loue in their mouthes and none in their hearts (as many now haue) but that their tongues spake, and their pennes did write [Page 419] from the abundance of loue in their hearts.

The more also we exhort other to loue, the more must we our selues shew our loue towards them; and vse such words and phrases, as may be most sutable to such exhortations, for the better enforcing of them. But these things being com­mon, and not so proper to this present theame of the dignity of Gods children, it shall be sufficient, thus only to haue tou­ched them.

To returne to the matter, as before the Apostle had answe­red the former obiection touching the small account the world maketh of the children of God, by their like account of God himselfe; 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 sonnes of great men in the world in strange countries meete often times with much hard measure, being perhaps disgraced, [...]ailed on, set in the stockes, and such like, viz: First because the parents of such great men are not knowen: Secondly because it is not known, what inheritances themselues shall haue, 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 vnto them, but would rather honor them according to their parents, and according to that state that themselues should afterward be of) so is it with the children of God. They are the more disgraced, con­temned, and euery way most vnworthily dealt with in the world, and by the world, as first because the world knoweth not God himselfe their Father (as hath been shewed;) so se­condly, because they know not, neither see, what the children of God shall bee afterward: viz. how great, how honourable, and how excellent with God, and with his holy Angels. If they did see this, doubtlesse, as our Sa­uiour saith, that if the great workes that were done in Cho­razin and Bethsaida, had beene done in Tyrus and Sidon, they had repented long agone in sackcloth and ashes: Mat 12. 21. so may I say, that the world would more regard the children of God then they doe.

Now touching this answer, let vs vnderstand that the Apo­stle speaketh not of that state that the children of God shall haue in this life, but of that which they shall haue 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 Ie­sus Christ. The meaning therefore is, Deerely beloued, now (that is, in this life, and whiles wee are heere in this world) it doth not appeare what we shall be, (that is, in the world to come) when hee shall appeare: (that is, when God himselfe in the se­cond person, inuested with the manhood, shall come in the glorie of his father to iudge the quicke and the dead.

True indeed, sometime the children of God are the lesse regarded, and the more hardly dealt withall by the world, yea sometimes by them that are not of the world, because it doth not appeare vnto the world, and to some other not of the world, what the children of God shall bee euen in this world, and in this life.

For if it had indeed appeared to the Egyptians what the Isra­elites should haue beene, would they haue dealt so hardly with them? If Saul and his Courtiers had fully knowen that Dauid should haue beene king, notwithstanding all that they could haue done to hinder him, would they so haue persecuted him? If the accusers of Shadrach, Meshach, and Abedneg [...], as also of Daniel, had indeed knowen how the Lord would haue deliue­red the first three from the fire, and Daniel from the Lions denne, would they haue pursued them so eagerly as they did? The like may be said of Hamans malice against Mordecai, and for Mordecaies sake against all the Iewes, and of diuers other. So also if the brethren of Ioseph had certainly knowen that his dreames had beene diuine touching his aduancement, and that he should haue beene so great a man as afterward he was, would they haue done vnto him as they did?

Yea the like may be said of our late most noble and blessed Queene. For if in Queene Maries time it had appeared in­deed, and beene cleerely man [...]fest, that she should haue beene Queene afterward, would diuers haue abused her as they did? I might proceed further: but I leaue that to the consideration [Page 421] of the wise and Christian Reader. By these things wee see it euident, that sometimes it doth not appeare vnto other what the children of God shall bee euen in this world, and in this life, and that therefore they receiue the harder measure from those other, from whom their future state in this life is so hidden. Notwithstanding the opposition following of Gods childrens knowledge of their similitude and likenesse vnto Christ at his appearing and last comming to iudgement, doth manifestly shew that the Apostle doth not heere speake 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 whatso­euer.

To proceed further, when hee saith, it doth not appeare, hee meaneth not to the children of God themselues, 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 Gods children: But we know, &c.

These things being thus opened, let vs now see the reasons why it appeareth not vnto the world, and why the world seeth 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 downe.

The first is this, because there is the same substance (by cre­ation) Reasons why it doth not appeare what the children of God shall bee. of the godly that there is of the wicked. Howsoeuer by regeneration there is a change made, and an alteration in qua­lities both inward and outward, yet still they remaine men as before they did; and that not touching their bodies only, but also touching their soules. Some indeed haue dreamed that the very essence and substance of the soule in regeneration is taken away, and that a new soule is created in stead thereof. But this is a most grosse errour: for so that soule that had at the first sinned, should not be glorified; and so the heretikes that denie the resurrection, and say that we shall not haue the same bodies in the resurrection that heere we haue, but other newly created in their stead, may bee thought to speake also [Page 422] reason. It is therfore as certain that the same soules do remaine in the children of God after regeneration, as well as the same bodies.

Yea the wicked doe also see the godly to retaine the same shape, the same fashion, the same outward forme, and the same countenance that they had before regeneration, and whiles they were vngodly, as well as others. It may bee indeed, that after regeneration of the heart there is also some change in the countenance and outward behauiour: and so verily it ought to be in men and in women. For Wisdome is in the face of him that hath vnderstanding: but the eies of a foole are in the corners of the world: Prou. 17. 24. And those men that before regeneration had light countenances, wanton and adulterous eies, and did either weare long haire contrary to the decencie of nature, 1. Cor. 11. 14. or that otherwise did disfigure them­selues, by setting vp a foretop, starching their beards, and such like, after regeneration doe frame countenance, haire, and all things to manly and Christian modesty and grauity. So like­wise women that before did paint their faces as lezabel, or that did lay foorth or set vp their haire (top and top gallant) or wreath it in most vncomely sort, that did likewise lay forth their naked brests in most lasciuious manner, that did weare mans apparell, doublets and ierkins (as mine owne eies haue lately seene) directly contrary to the word of God (as hath beene before shewed) and that did euery way conforme them­selues to those wanton wenches who are by the Prophet de­scribed, to walke with streched out necks, and with wandring eies, walking and mineing as they went, and making a tinkling with their feet, and whose ornaments the Lord doth threaten to take a­way, &c. Isa. 3. 16. &c. Such women (I say) being new borne, and made daughters to God, doe change their countenance, attire, and gate, co [...]tenting themselues with that natural beau­tie which God hath giuen them, and which will not fall off with the steame of hot broth, yea which need not daily bee renued, and arraying themselues in comely apparell, with shame­fastnesse, and modesti [...], and with good workes: 1. Tim. 2. 9 10 But howsoeuer there bee a change in these things, yet the wicked seeing the godly still to be of the same complexion and natu­rall [Page 423] countenance that they were of, they are therfore the blin­der in seeing that great and glorious change that afterward shall be in them, and whereof afterward we are to speake.

Secondly, forasmuch as they see the godly to be subiect to the same sicknesses, and to the same other outward calamities that themselues are subiect vnto, yea that many times the af­flictions of the righteous are greater then of other men, Io [...] 21. 6. Psal. 34. 19. (as before wee haue declared, with the dif­ferences notwithstanding betwixt the afflictions of the wic­ked and of the children of God) therefore also they can the lesse see, and they are the more hardly perswaded, that there is any difference betwixt the future state of them and of other men. Yea this maketh the children of God themselues many times to doubt of their future state, and to say, yea in a maner to conclude with themselues in their owne hearts, (for a time, till they goe into the Sanctuarie of God, and consult with God himselfe, and with his word) that certainly they haue clean­sed their hearts in vaine, and washed their hands in innocencie, sith they are daily punished, and chastened euery morning. Dauid him­selfe had these thoughts, Psalm. 73. 13. 14. long after his re­generation. No maruell therefore though the wicked bee so blinded, that it doth not appeare vnto them what the children of God shall be in the life to come.

Thirdly, they doe not onely see the children of God for a time to bee thus subiect to the same outward afflictions that other are subiect vnto, but also sometime that such afflictions doe continue all the daies that the children of God doe liue heere; 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 doe perish in the same sort that the wicked them­selues doe perish, viz. touching their outward man, and tou­ching outward appearance; yea, that sometimes (as touching still their outward man) they perish somwhat extraordinarily, and are taken away somewhat suddenly and strangely as well as the wicked.

As rebellious Hophni and Phinebas were slaine in one day by the Philistins, according to the word of the Lord in that behalfe, 1. Sam. 2. 34. so their good father El [...] himselfe also [Page 424] when he heard thereof, and of the taking of the Arke of God, fell backward from his seat, and brake his neck [...], 1 Sam. 4. 18.

As wicked Saul was hit and sore wounded by the Archers of the said vncircumcised Philistins, and therefore fell vpon his owne sword, and thereby hastned his owne death; so good and vertuous Ionathan also was slaine in the same battle: 1. Sam. 31. 2. &c.

The Prophet, that being deceiued by another old Prophet, did contrary to the word of God before spoken vnto him, in his returne homeward was killed by a Lion: 1. King. 13. 24.

That most worthy King Iosiah, who hath this high com­mendation by the spirit of God that cannot lie: (Like vnto him there was no King before him, that turned to the Lord with all his heart, and with all his soule, and with all his might, according to all the Law of Moses; neither after him arose there any like him: 2. King. 23. 25.) euen this most worthy King was slaine by Pha­rao Necho King of Egypt, verse 29. that is, he was so wounded, that hee was carried away sicke out of the battle, and died of that wound: 2. Chron. 35. 23. &c. and that because hee would fight against the said Pharao Necho, though by him hee were aduised to the contrarie.

So for some abuse in the Supper of the Lord, it is said, not only that many in the Church of Corinth were weake and sicke, but that also many were asleepe, 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 maruell though it doe not appeare vn­to the wicked what the children of God shall be heereafter?

Fourthly, the children of God are neuer freed heere from sinne. Sinne indeed doth not raigne in them. They are freed from the bondage of it: yet still they are subiect to sinne of infirmitie, as before we haue heard: yea they sometimes fall into one and the same sinne often: yea they doe sometimes commit very great sins, euen such as whereby they doe great­lie scandalize and offend other, and cause the glorious name of God to be euill spoken of. Such was the great sinne of Da­uid with Bathsheba, and against her husband Vrija: such was the sinne of Peter in denying his Lord and master with swea­ring [Page 425] and cursing: and such offenses there are daily in the Church: yea sometimes the children of God doe lie and con­tinue long in many sinnes, almost in all sinnes, euen after their regeneration, as Salomon did.

By these things their owne future state is obscured, eclipsed, and hidden from themselues. It doth not appeare to them­selues what they shall be. God hideth his face from them, and they are sore troubled, as if they were reprobates, and thinking themselues to be reprobates: yea so by such things are their good mindes tormented, that they cannot endure their said torments, but seeke in their weaknesse, and in the vehemen­cie of their tentation, to make themselues away, and to shorten their owne daies. Forasmuch therefore as by this meanes it doth not for the present appeare to the children of God them­selues what they shall bee, wee may well conclude, that much lesse it doth appeare to the wicked.

Fifthly, many that haue seemed to haue beene new borne as well as any other, and to haue receiued as plentifull 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) haue wholly and finally fallen away from the grace of God: and that hath been vtterly taken away from them which they seemed to haue had; yea those common graces also of Gods spirit which indeed they had.

When Saul was amongst the Prophets, who would not haue thought him to haue beene one of Gods children?

When Iehu was so forward and zealous for God, and did so great things commanded him by the Lord, who would not haue thought him to haue beene one of Gods children?

When Iudas was amongst the Apostles, and receiued the same commission and power to preach and to worke miracles that the rest did, who would not haue thought him to haue beene one of Gods children?

The like may be said of those of whom wee haue heard be­fore out of Ioh. 6. 66. Heb. 10. 25. and of diuers other.

Now although such indeed were neuer of vs, for if they had beene of vs, they would not (neither could) haue gone from vs, but would haue continued with vs: 1. Ioh. 2. 19. yet the wicked see­ing [Page 426] such, doe presently say, that all are alike; there is no bar­rell better herring: and therfore they peremptorily conclude, that the end of all shall be like.

Salomon himselfe iudging according only to naturall rea­son, so iudged, and said, All things come alike to all; and the same condition is to the iust 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 naturall iudgement, hee 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 themselues as beasts: for the conditi­on of the children of men, and the condition of beasts, are euen as one condition vnto them. As the one dieth, so dieth the other: for they haue all one breath, and there is no excellencie of man aboue the beasts, for all is vanitie, &c. Eccles. 3. 18. 19. If Salomon ac­cording to mans reason so iudged, is it any maruell that they that neuer had that spirit that Salomon had, doe iudge in like manner, and that vnto them it doth not appeare what the children of God shall be?

All these things together make a thicke cloud of reasons, such as doe so hoodwinke and blindfold the wicked, that euen at noone day they cannot see what the children of God shall bee.

And all these are externall causes to the wicked of the not appearance vnto them of the future state of Gods 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 Gods children, euen in the wicked themselues: and these are three: one without them, yet theirs, and inuested as it were in them; and the other two within them.

The first of these (and the sixth in the whole number) is their owne great prosperitie and flourishing state in outward things. For by this meanes the wicked blesseth himselfe, that he thinketh there is no God: and therefore as the iudgements of God against himselfe are high aboue his sight, Psal. 10. 3. 4. &c. [Page 427] so hee saith, It is in vaine to serue God: and what profit is it that wee haue kept his Commandements, and that wee walked humbly before the Lord of hosts? &c. Malac. 3. 14. Iob 21. 15. As they doe thus speake of their owne hypocriticall seruing of God, that there is no reward of it, (as in truth there is not;) so they iudge the like of the children of God. How therfore can they see what heereafter they shall be?

Secondly, (I meane for this second sort of reasons, but seuenthly for the whole) the generall spirituall blindnesse that is in all the wicked, doth also hinder them, that they cannot see what the children of God shall bee. For with­out true knowledge there can bee no iudgement in them to discerne things that differ, belonging to their owne salua­tion: Philip. 1. 9. 10. How then can they see the things that belong to the saluation of other? Much lesse therefore can they see the saluation it selfe of other.

As the Apostle speaketh in generall of all the things of the spirit of God, that the naturall man perceiueth them not, neither can know them, because they are spiritually discerned: 1. Cor. 2. 14. so it may bee said of this particular, that it cannot bee discerned by naturall men. For it is a spirituall thing as well as other. Hee that hath not eies to see any thing for him­selfe, how shall hee see any thing for another man? Hee that cannot see things present, how shall hee see things to come?

Last of all, and most principally, it doth not appeare vnto the wicked what the children of God shall bee, not onely because of their spirituall blindnesse, but also bee­cause of the spirituall hardnesse of their hearts, and of that great infidelitie and vnbeleefe that is in them. For these goe together, and are therefore ioined together, the cogitation darkened, ignorance and hardnesse of heart: Ephes. 4. 18.

Our Sauiour saith to Martha, Said I not vnto thee, that if thou didst beleeue thou shouldest see the glorie of God? Ioh. 11. 40.

If this might bee said to Martha her selfe, that beleeued the generall resurrection of all flesh, (as shee had acknow­ledged [Page 428] in verse 24.) because her faith was weake in that parti­cular of raising vp her brother presently, how much more may it it bee said to them and of them that doe not beleeue at all?

As the want of faith hindreth vs from seeing the glory of God, so also it hindreth from seeing the glory of his children, and any speciall worke of God towards them, for which hee may be glorified by them.

As our Sauiour signifieth, that the weaknesse of her faith might hinder her from seeing the present resurrection of her brother Lazarus, and so consequently from the sight of the glorie of God which therein should bee shewed: so it can­not bee but that the nullitie of faith in the wicked must much more hinder them from seeing the glorie of the Saints at the last day, and in the kingdome of Heauen.

The vnbeleefe of men did sometimes hinder Christ him­selfe from doing those workes which otherwise hee would haue done, and whereby hee would haue shewed his owne glorie, and the glorie of his father: Matth. 13. 58. Yea it is said, that in some places hee could doe no great workes, be­cause of the maruellous vnbeleefe of them that dwelt in such places: Marke 6. 5. 6. If vnbeleefe did so hinder Christ, that hee did not, neither could doe any great workes for the bodily good of men, doth not vnbeleefe much more hinder men from the sight of the euerlasting saluation of his elect, for which they shall giue glory vnto God, and vnto the Lambe for euermore?

By this vnbeleefe it hath come to passe that mens eies haue beene shut vp in such sort, that they haue not seene the saluation of the children of God from many dangers of this life, how apparant and manifest soeuer the same haue beene. Consider the vniuersall flood, and behold the mani­fold manifest tokens, both thereof, and also of the preser­uation of all that beleeuing the same should either haue re­paired to Noah to goe with him into the Arke which hee had made, or by true repentance haue preuented it. Noah with many other busied themselues for the space of one hun­dred and twenty yeeres in building the Arke. When the [Page 429] time of the flood it selfe approched, he prouided all things fit for preseruation of himselfe, and of his companie, and of all other creatures that should resort vnto him to bee preserued by him. Who would not by these things haue thought that there had beene some great worke of God to­wards? Who would not haue seene the purpose of God for the glorious preseruation of all those that should beleeue the preaching of Noah, and doe accordingly? Yet behold more. When the time of the flood approched neerer, all creatures, as well wilde as tame, as well fierce as gentle, as well flying fowles as foure footed beasts, came to Noah, and offred themselues to bee put into the Arke: Wolues, Beares, Tigres, Elephants, Lions, Hawkes of all sorts, Ea­gles, and such like: All these (I say) came by the secret com­mandement of God for their so comming. No man did fetch them: No man did call them: No man did driue them: No man vsed any art to gather them together. Who would not haue wondred at this? Who would not haue thought all the former preaching of Noah, touching the destructi­on of the world by the flood, to haue beene true? Who would not haue beleeued it? Who would not haue beene perswaded of it? Who would not haue seene the future saluation of Noah and his familie in the Arke? Notwith­standing, though they had seene what Noah had beene, yet it did not appeare vnto them what hee and his should bee, as touching their safetie from that great iudgement, which hee so long had preached. This is the more admi­rable, because those creatures which then came so willing­lie, neither before could, nor sithence can, either without much force, or without great art and skill, be brought in­to subiection.

The like may bee said of the deliuerance of the people of Israel out of the Land of Egypt. Who would not haue thought, and seene by all the miracles that the Lord did in the Land of Egypt, euen before the Egyptians, by the turning of Moses his rodde 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 stanke, Ex [...]d. 7. [Page 430] by the frogges, by the lice, by the noisome flies, Chap. 8. by the rot of all sorts of beasts (all the beasts of Israel be­ing in that time safely preserued) by the like scabbe and blister vpon all the people of Egypt themselues, by the most fearefull haile, thunder, and lightning, Chap. 9. by the innumerable number of grasse-hoppers, by the dread­full darknesse, Chap. 10. and by the remooue from time to time of all these iudgements at the praier of Moses: last­lie, by the death of all the first borne of Egypt, euery house of the Israelites being passed ouer, Chap. 12. Who (I say) by these things would not haue thought and seene what the Israelites should bee, and how great saluation the Lord had prepared for them? Come wee a little further to the comming of the Israelites to the red sea: when the Lord made the waters to stand vpon heapes, and to be as a wall of each side of them, what could bee more euident, then that the Lord would both saue Israel, and also destroy the Egyptians? A man would thinke that these two things (the saluation (I say) of the Israelites, and the ouerthrow of the Egyptians) by all the former things had beene as plaine as the nose (as men vse to speake) of a mans face. Yet for all this, so were the Egyptians blinded, so were their hearts through infidelitie and vnbeleefe hardened, that it did not appeare vnto them, how either the Israelites should be saued, or themselues destroied.

The like may be said of the great miracles that our Sauiour wrought heere vpon the earth; as also of the great signes that were done at the putting of him to death: viz. of the renting of the veile of the Temple, of the generall darknesse vpon the whole Land from the sixth houre to th [...] ninth, and the ri­sing and appearing of many of the Saints that slept. For who would not haue thought, but that by all these things it should haue appeared what Christ was, and what hee should bee? Yet such was their extreme infidelitie and vnbeleefe, that for all that they could not see those things which were so eui­dent: viz. neither what Christ was, nor especially what Christ should be.

The same is to bee said of those things whereby God mani­fested [Page 431] plainly what Steuen should bee: especially that the whole Councell did behold his face as the face of an Angell of God: Act. 6. 15. Who would not haue thought but that they should haue seene thereby in what grace and fauour hee was with God, and what glorie hee should haue likewise before God? Yet when hee said, Behold I see the heauens open, and the sonne of man standing at the right hand of God, they were so farre from seeing any such thing, that they shouted with a loud voice, and stopped their eares, and ran vpon him all at once, and cast him out of the citie, and stoned him: Act. 7. 56. &c.

I might to the former adde the daily most wonderfull workes of Gods gracious prouidence for the true professors of the Gospell in these last daies: as the vpholding of Lu­ther many yeeres in despight of all his most mighty aduer­saries: the often and most miraculous preseruation of our late most blessed Queene, and of this whole kingdome, both from many most dangerous and secret conspiracies of Po­pish Traitors at home, and also from the great intended in­uasion of the Spaniards abroad: together with the like de­liuerance of our present dread Soueraigne, as from many former treasons in SCOTLAND, so also from many other si­thence his aduancement heere: and especially that more then wonderfull preseruation of his Maiestie, and of all his royall seede, and of the whole state of the Land, from the most diuellish plot of the powder treason heere at home. I might further remember the great preseruation of little Ge­neua, being so often assaulted by many most mightie aduer­saries: and the gratious prouision that God did make for Rochel in the great distresse thereof by a long and tedious, and no lesse lamentable siege. I might with these things ioine many fearefull iudgements of God, not onely vpon many particular Papists that haue beene most malicious against the truth and professours thereof; but also against their Lord and master Antichrist himselfe (I meane the Pope) in confounding all his deuices from time to time, and in turning all his curses into blessings: and blessing vs so much the more, the more that hee hath cursed vs: and likewise the mighty ouerthrow of his mightie nauie sent against vs: [Page 432] I might (I say) very fitly heere 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 iudgement exceedingly blinded in their mindes, and as ex­tremely hardened in their hearts, and fully possessed with in­fidelitie and vnbeleefe, they could not but see the truth of our religion, and the future glory and happinesse of all them that doe truly embrace and professe the same. But because of their said blindnesse, hardnesse, and infidelitie, it is, that how ma­nifest soeuer these things are in themselues, and to any that haue any sight, and the least measure of faith, yet they are hidden from them, and to them it doth not appeare, either what our religion is, or what all the true-hearted professours thereof shall be.

But howsoeuer I might adde, & largely handle these things, yet hauing beene so plentifull in the premises, and somewhat yet remaining, it shall be sufficient thus onely to haue named them. And this shall be enough for the reasons why notwith­standing we be now already the children of God, yet it doth not appeare (especially to the world) what heereafter wee shall be. And this is the second reason also why the world taketh so little knowledge of vs, and doth so little respect vs, yea why they doe so much hate and despise vs. As the like is often the cause (as before I said) why great persons are not regarded by some, because these some doe not see that future greatnesse of such persons: for then they would honour them, and seeke their fauour, in hope of some benefit by them: so is it touch­ing the children of God.

The vse of this point briefly and in one word is, that wee iudge not (either persons or things) according to the outward ap­pearance: but that we iudge righteous iudgement. This our Saui­our expresly commandeth, Ioh. 7. 24. And to iudge accor­ding to outward appearance is reprooued by God himselfe in Samuel: for when Samuel was sent to anoint one of Ishai his sonnes for King of Israel after Saul, and when he saw Eliab the sonne of Ishai before him, hee iudging according to the talnesse of his person, and goodlinesse of his countenance, (it may bee because Saul the first King of Israel whom by [Page 433] the commandement of the Lord he had anointed, was higher then any of the people from the shoulders vpward: 1. Sam. 10. 23.) Samuel (I say) iudging Eliab according to his goodly person and countenance, said, Surely the Lords anointed is before mee. But what said the Lord? Looke not on his countenance, nor on the height of his stature, because I haue refused him: for God seeth not as man seeth: for man looketh on the outward appearance, but the Lord beholdeth the heart: 1. Sam. 16. 7.

Wee iudge not our coines, 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 trie them by the touch stone, and we esteeme of them according to that which afterward they will bee. Therefore when there is any base money in any kingdome allowed, and proclaimed for currant money, no man laieth or hoordeth it vp, but euery man laieth it out as fast as he receiueth 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 wee doe with cloth, both linnen and woollen. For wee esteeme not of the one or of the other according to the present glosse and appearance (for many times by the slick­stone, or pressing iron, or by other cunning meanes, they ap­peare better then they are) but we iudge and esteeme of them and giue for them according to their future proofe, and (as neere as wee can) according to that which afterward they will bee.

The same we doe with many other things. Shall wee then bee so foolish in our iudgement of the children of God, as to account of them only according to that which presently they appeare to be?

Thus much of this second answer briefly propounded tou­ching the former obiection: or of the second answer why the world knoweth not the children of God: viz. because that al­though they bee not only in name called, but are also indeed the children of God, yet it doth not appeare (especially to the world, and to men vnregenerate) what they shall be.

CHAP. XXXIIII.

IT followeth in the text, But we know that when he shall appeare, we shall be like him, &c. 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 originall but: which plainly noteth the opposition, and teacheth the iudgement and knowledge of Gods chil­dren, to be contrary to the iudgement and knowledge of the world. This might be amplified, but that it is not a thing very pertinent to the maine point in hand of the dignity of Gods children.

In all the words following let vs obserue, 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 himselfe: se­condly the further handling thereof.

The proposition is this, We knew that when hee shall appeare we shall be like him. The further handling thereof is in the words following.

In the proposition let vs obserue, first the future state itselfe of Gods children. Secondly the arguments wherby in the very proposition it is set forth.

The future state it selfe of Gods children is, that they shall be like to Christ himselfe.

The arguments wherby this is set forth in the very propo­sition, or which are folded vp and included within the propo­sition, are two. The first is from their owne testimony, noting the certainty of their similitude vnto Christ, we know. The se­cond is from the circumstance of time when they shall be like him, when he shall appeare.

So in these words, but we know that when he shall appeare, wee shall be like him, to speake plainly, without any words of logick, [Page 435] and to the capacity of euery 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 like­nes to Christ, in these words we shall be like him: Secondly the certainty of our said future similitude, and likenesse to Christ in this word we know: thirdly the time when we shall be like vn­to Christ, in these words, when he shall appeare.

Touching the further handling of the said proposition, first the latter part thereof, namely both their similitude or likenesse to Christ, and the time thereof, is proued 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 owne testimony, and their knowledge and certaintie of their similitude and likenesse vnto Christ at his comming, is amplified by an effect al­so thereof in the third verse, and in these words; Euerie one that hath this hope in him purgeth himselfe: which is fur­ther amplified by the patterne, according to which he pur­geth himselfe, in these words, as he is pure. Thus much for the logicall resolution and plaine laying foorth of all the words now remaining.

To returne now to our similitude and likenesse vnto Christ, let this be first obserued, that the Apostle saith not we shall be equall, but only like vnto Christ. The words equall and like do much differ. The first is vsed Mat. 20. 12. These last haue labo­red but one houre, & thou hast made them equall vnto vs, that haue borne the weight and the heat of the day. But the word (like) in this place is far otherwise, and is vsed Mat. 11. 16. Whereunto shall I liken this generation? It is like to little children, &c. 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 doe 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 e­quall to Christ: because Christ is the head, and they are but the members: Christ is the eldest brother, they but the second [Page 436] brethren: Christ is the proper and naturall sonne of God, by communication of the whole diuine essence vnto him as he is God; and by the personall vnion of the Godhead to the manhood, and the miraculous and immediat conception of him by the holy Ghost as he is man: (as before hath beene shewed) but we (of whom here the Apostle speaketh) are but the children of God by grace, by adoption, and by incor­poration into Christ, &c. Christ is annointed with the oyle of gladnesse, with the spirit of wisedome, knowledge, fortitude, &c. without measure: so that in him are hid all the treasures of wisedome, and knowledge, and the Godhead also dwelleth in him bodily; that is, substantially: but we haue euery one receiued the spirit of God in our seuerall measure, according to our se­uerall places: and Gods spirit dwelleth in vs, by the effects therof, euen such graces, whereby we doe here represent God, and are said to be framed according to the likenesse and simi­litude of God in holinesse and righteousnesse.

Christ is the King of his Church, and the lord of all things: we are but his subiects: though in an higher degree of honor then the rest.

Christ is the chief corner stone, we the rest of the building, &c.

As by these things and other the like, we see that there is no reason why we should be equall to Christ: so by many other things we may see greater reason; yea diuers reasons, why we should be partaker of this similitude and likenesse vnto Christ whereof the Apostle here speaketh.

Moreouer, let vs well consider why the Apostle here speak­eth in the future tence, and saith, that we shall be like vnto him. For some man may stumble at this phrase, as gathering thereby that in this life the children of God are not like vnto Christ. But to remoue this stumbling block, we must vnderstand, first that there is a double likenes vnto Christ; one in grace, an o­ther in glory. Secondly, that our likenesse vnto Christ in grace is also two fold: one in part, another in perfection; complete, and absolute. In grace we are in part like vnto Christ in this life. But our likenesse vnto Christ both perfectly in grace, and also in glory, is only in the life to come. He that is not in grace like vnto Christ here in part in this life; that is, he [Page 437] that is not begun heere to bee made like vnto Christ in grace, shall neuer be like him in the world to come, either perfectly in grace, or in glory. Of this our likenesse there­fore vnto Christ, both in perfection of grace, and also in glory is it, that here the Apostle vseth the future tence, say­ing, that we shall be like vnto him. And this phrase of our fu­ture likenesse vnto Christ in perfection of grace and in glory, is so far from excluding or denying our present likenesse vn­to him in grace begun and in part, that it doth rather ne­cessarily import the same, as both more largely before we haue already shewed, and shall againe further shew in the next verse.

Now to returne to this our future similitude and likenesse vnto Christ, euen some of those things before mentioned to proue the inequality betwixt Christ and vs, do also require this similitude and likenes vnto him.

For as it is not meet that the members should be equall to the head in al 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 dreame: Dan. 2. 32.) it were a monster) and also in qualities that they may be somewhat sutable, 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 subiects: so of the chiefe corner stone, and of the other stones in the building.

As for other reasons of this our similitude and likenes vnto 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 sutable and answerable to her husband? Otherwise certainly they will not draw well together in one yoke.

Moreouer, as Christ was made like vnto vs in all things (sinne only excepted) so is it meet we should in some things be made like vnto him.

As Christ was made base by taking vpon him the forme of a seruant for vs, and in this respect was made like vnto vs in our basenesse; so it is meet that wee should bee made by him like vnto him in glorie: yea this is iust and righteous, because Christ by his basenesse, and by those things which he did and suffred for vs in his basenesse, did purchase this our likenesse to himselfe in dignity and glory. If hee therefore haue pur­chased it for vs, and giuen the full price therof in our behalfe, how can it be denied vnto vs?

As in this world wee are made like vnto Christ in ignomi­nies, reproches, and suffring of other indignities: so in the world to come we shall be made like vnto him in glory: Rom. 8. 17. 2. Tim. 2. 12.

This similitude and likenesse is in soule and in body: In soule, first, in the perfection of the knowledge of God in the three persons, Father, Sonne, and holy Ghost: secondly, in the perfection of holinesse and righteousnesse. Notwithstanding this holinesse and righteousnesse is not only of the soule and inner man, but also of the body and outward man, as after­ward wee shall heare in the next verse, yea as wee haue heard before.

Of this similitude of soule touching knowledge, the Apo­stle speaketh, 1. Cor. 13. viz. first of it in this life, verse 9. We know in part, and we prophecie in part: and secondly both of that and of the other which shall be in the life to come: Now we see thorow a glasse darkly: but then wee shall see face to face. Now I know in part: but then shall I know euen as I am knowen. By the same place also may be gathered our similitude to Christ in­wardly in holinesse and righteousnesse, inasmuch as by distin­guishing in that place loue (which is the perfection of the law) from faith and hope, hee seemeth to insinuate that our faith and hope shall in the resurrection haue an end, but that our loue shall continue, and that therefore in this respect our loue is greater then either faith or hope.

Of our inward similitude and likenesse vnto Christ (or ra­ther both of our inward & outward likenes) in all holines and righteousnesse the Apostle speaketh, saying, If wee be grafted with him to the similitude of his death, euen so wee shall be to the si­militude [Page 439] of his resurrection: Rom. 6. 5.

Of our likenesse vnto Christ in our bodies, the Apostle speaketh briefly: Philip 3. 21. where he saith, that Christ shall change our vile bodies (vile here by sinne, by the naturall frailty thereof, and by the manifold calamities whereto it is subiect by sinne) and make it like to his glorious body, &c. and more largely he speaketh of it: 1. Cor. 15. 42. where most excellently he lai­eth it forth by comparing the seuerall points of the likenes of our bodies to the body of Christ, by opposition of the con­trary properties of our bodies in this life therunto. It is sowen (saith he) in corruption, it is raised in incorruption. It is sowen in dishonor, it is raised in glory. It is sowen in weaknesse, it is raised in power. It is sowen a naturall body, it is raised a spirituall body. After­ward he proceedeth by similitude saying, The first man is of the earth, earthly: the second man is the Lord from heauen. As is the earthly, such are they that are earthly: as is the heauenly such are they that are heauenly: verse 47. 48. Then he concludeth this point, As we haue borne the image of the earthly, so shall we beare the image of the heauenly: verse 49. And afterward againe, This corruptible must put on incorruption, and this mortall must put on immortalitie: verse 53. So then, this is the likenesse of our body hereafter to the body of Christ, that as Christs body is now incorruptible, glorious, powerfull, spirituall, heauenly, and im­mortall; so our bodies shal be like: incorruptible, glorious, power­full spirituall, heauenly, and immortall.

Of our likenes vnto Christ, both in our bodies, and in our soules, Christ seemeth to speak iointly, when he saith The glory that thou gauest me, I haue giuen them, that they may be one as wee are one, I in them and thou in me, that they may be made perfect in me &c. Ioh. 17. 22 23.

Although this place of the Apostle touching our future simi­litude to Christ, may be vnderstood of our through & perfect likenes both in soule and in body: yet it seemeth the Apostle Note. speaketh especially of our likenes vnto Christ in our bodies, be­cause that especially is most hidden from the world, & of that especially it may be said, that it doth not appeare what we shall be. For our future likenes in soule, and in our inner man tou­ching the perfect knowledge of God, and touching our [Page 430] holinesse and righteousnesse begun here, and to be made ab­solute and complete like to the knowledge and holinesse of Christ himselfe in the resurrection, is here much more emi­nent, perspicuous, and manifest, then the foresaid future like­nes of our bodies vnto the body of Christ.

For that our likenes of knowledge and holines and righte­ousnes is apparantly begun in this life: so is not our likenes in body touching the properties before mentioned, incorrup­tible glorious powerfull, spirituall, heauenly, and immortall. For our bodies seem no more qualified touching these things af­ter regeneration, then before: yea, rather the regenerate by yeeres and sicknesses, &c. seem to be, and do indeed grow daily more base, more weake, and impotent bodies, as well as the vnregenerate.

Againe, that the Apostle here especially intendeth the simi­litude of Gods children in body to the body of Christ, see­meth to be insinuated also by the proofe following from the effect, viz. that we shall see him as he is. For this being spoken chiefly of the bodily sight, it followeth likewise that our like­nesse vnto Christ confirmed thereby, doth signifie chiefly our bodily likenes vnto him.

This our future likenes vnto Christ, Christ in part shewed in the mountaine; when not only himselfe was transfigured before Peter, Iames, and Iohn, his face shining as the Sunne, and his clothes being as bright as the light: Mat. 17. 2. and as white as the snow, euen so white, as no fuller can make vpon the earth: Mark. 9. 3. but Moses also and Elias appeared, and were talking with him: both which likewise are said to haue appeared in glory: Luk 9. 31. For that they appeared not in soule only but also in body, it is cleere, first by that that they were visibly seene of those Apostles: Secondly, because it is further said, that they talked with Christ. Thirdly, because Luke also expresly calleth them by the name, not of two spirits, but of two men.

This our likenesse also vnto Christ, Christ himselfe promi­seth to those few names in Sardi, which had not defiled their gar­ments, saying of them that they should walke with him in white: Reuel. 4. 34. What is it to be clothed in white, and to walke in white with Christ, but in glory to be made like vnto Christ, [Page 431] who before in his transfiguration had shewed himselfe in white? And by this colour of white is the glory of Christ and of Gods children rather described, then by any other colour, because Princes and great potentates of the earth when they would shew themselues, in their greatest pompe and glo­ry, did vse to cloath themselues in white: yea, so did our late most renowned Queene oftentime, at the entertainment of some great Embassadors, and other great solemnities.

This our likenes likewise vnto Christ, is further promi­sed in the same chapter, verse 21. to euery one that ouer com­meth, namely in these words, that to such Christ will giue to sit, yea, to sit with him in his throne. What more? as himselfe 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 vnto Christ.

This point of our likenesse vnto Christ, is a most sweet and heauenly point, so full of comfort, that it is able to comfort vs though neuer so much compassed with sorrowes and loa­den with griefes. It is able to recouer vs, though neuer so sicke of sinne. It is able to reuiue and restore vs, though not only halfe dead, but also altogether dead in sinnes and tres­passes.

It is much that wee shall shine as the brightnesse of the firma­ment, and as the starres for euer: Dan. 12. as also that we shall shine as the Sunne it selfe in the kingdome of our Father: Mat. 13. 34.

It is more that we shall be like to the Angels of God in heauen: Mat. 22. 30. of whose great glory we haue heard before. Who therfore can expresse or conceiue this that is here spoken, that we shall be like vnto Christ himselfe? For what is the brightnes of the firmament; what is the glistering of the starres; what is the light of the Sunne, in the greatest and cleerest height thereof; what is the glory of the Angels in respect of Christ Iesus?

When he was in the shape of a seruant, he taught with such power and authority, that all that heard him, were astonied at his do­ctrine: Mat. 7. 28. 29. and wondred at the gratious words that pro­ceeded out of his mouth: Luk 4. 22.

Yea, the very officers of the high Priests and Pharisies that were [Page 442] sent to take him, being rauished with his words, returned with­out him, and being asked why they had not brought him, they an­swered, Neuer man spake like this man: Iohn 7. 32. 45.

Afterward also, his aduersaries that came out to apprehend him, with one word of his mouth were turned backe, and fell to the ground: Ioh. 18. 6. I omit heere the amplification of this point by the glory of Moses his face comming from recei­uing the law (which Moses was but a seruant) as also by the ra­uishment of Peter, Iames, and Iohn with the transfiguration of Christ in the mount, to giue them a tast of his glory. These things (I say) I do omit, as hauing spoken of them before.

Neither also is it to any great purpose, to compare the glo­ry of Christ, with the glory of the Monarchs of the world: and so thereby to amplifie our glory, in regard that we shall be like vnto 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 middes of the seuen candlestickes, is cloathed with a garment downe to the feete, and girded about the pappes with a golden girdle, whose head and haire are white, as white as wooll, and as snowe, and his eies as a flame of fire: and his feete like vnto fi [...]e brasse, burning as in a fornace: and his voice as the sound of many waters: hauing in his right hand seuen starres, and a sharpe two-edged sword going out of his mouth: and whose face shineth as the Sunne in his strength: Reuel. 1. 13. &c. To whom also being newlie borne, certaine wise men did not only come out of the East, but also fell downe and worshipped him, opening their treasures and pre­senting vnto him gifts of gold, and incense, and myrrhe: Mat. 2. 1. and 11.

Yea, who is so excellent, that not only a multitude of heauen­ly souldiers, sang at his birth (though he were borne in a sta­ble, and laid in a manger) Glory to God in the high heauens, and peace in earth, and towards men good will: Luke 2. 14. but also that afterward the foure and twenty Elders did sing vnto him a new song saying, Thou art worthy to take the booke (viz. which before Iohn had seene in the right hand of him that sate vpon the throne, written within, and on the backeside sealed with seauen [Page 443] seales, and which none in heauen and in earth, or vnder the earth, was worthie to open) and to open the seales thereof, because thou wast killed, and hast redeemed vs to God by thy bloud, out of euerie kindred, and tongue, and people, and nation, and hast made vs vnto our God Kings and Priests, &c. Reuelat. 5. 9. 10.

Yea, whose excellencie, and glorie, and worthinesse is such, that not only they did so sing, but that also Iohn did heare ma­ny other Angels, round about the throne, &c. euen thousand thou­sands to sing with a loud voice, saying, Worthy is the lambe that was killed, to receiue power, and riches, and wisedome, and strength, and honor, and glory, and praise. Yea, concerning whom also he heard all creatures in heauen, on earth, and vnder the earth, and in the sea, &c. saying, Praise, and honor, and glory, and power be vnto him, that sitteth vpon the throne, and vnto the Lambe for euermore: verse 11. &c.

If Christ himselfe be thus excellent, shall not we also be ex­cellent that shall be like vnto him? Why then should we be dismaied? why should we feare? why should any affliction, a­ny disgrace with men, any threatning of men, any pouerty, a­ny banishment, any imprisonment, any losses, or any other ca­lamities make vs to hang down our head? yea, why should any thing take away our ioy from vs? why should we not alwaies in the pangs of the most violent and cruell death, reioice with ioy vnspeakable and glorious?

Verily in respect of this our likenes vnto Christ at his com­ming to iudgement, all our likenes vnto him here, is but as an earnest penny. As therefore the earnest of a man giuen vpon a purchase, is the least part of the paiment: and nothing in a manner in respect of that which remaineth to be paied: and as the first fruits were but an handfull in respect of other fruits afterward to be reaped; so all the graces of God here, and all our similitude vnto Christ in this life, is but a corner, and a pittance (as it were) of this our future likenes vnto him here spoken of.

All the perfection that here the best of vs all doe atteine vn­to, is but as a crust of bread, in respect of an whole loafe: at least, but as a little breakfast, to staie our stomackes [Page 444] till the supper of the Lambe, when our likenes vnto him shall be compleat in all the delineaments and proportion thereof: that so we may not thinke the time too long till the supper it selfe 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 loue tokens, (like to the iewels of siluer and of gold, and the raiment that Abrahams seruant gaue to Rebecca, before her pa­rents, and her brother Laban, as testimonies of Isaacks loue towards her: Gen. 24. 53) giuen by Iesus Christ vnto vs, against the so­lemnization of the mariage it selfe.

This likenesse of the children of God vnto Christ Iesus be­ing God and man, and so excellent euery way, as before we heard him to be, doth exceedingly increase and amplifie that their dignity, which I haue so largely laid forth in handling the maine proposition of the former verse: euen as we see the creation of the first man in the similitude and likenes 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 neuer bee lost, as that image of God was, wherein at the first we were created: yea it shall neuer any more be defaced, or any whit blemi­shed. Neither Satan, nor the world, nor our owne flesh shall euer any more preuaile in vs to draw vs to any sinne, for a season. All these, and all other the enemies of our saluation included in these, shall then bee fully ouercome, and subdued: and so farre shall they be from doing vs a­ny harme in any thing, that they shall neuer come neere vs, neither euer bee able to lift vp their least finger a­gainst vs. Then as Moses saide of the Egyptians to the Israelites, The Aegyptians whom yee haue seene this day, yee shall neuer see them againe: So shall we find it true of all the spirituall enemies of our saluation, after this our perfect likenesse vnto Christ thus obtained, The enemies which we haue seene, by whom wee haue beene much molested and trou­bled: yea, who did often foile and wound vs most dangerously, [Page 445] we shall neuer see them any more: yea (as we speake in our com­mon prouerbe) we shall neuer heare or see hide nor haire of them.

Thus much of our future likenes it selfe vnto Christ. Now followeth the second point here to be considered, viz. our knowledge and certainty thereof. For the Apostle saith not, that howsoeuer it appeare not vnto other, yet we hope or ex­pect and looke to be made like vnto him, but he saith we know that we shall be like vnto 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 himselfe. Our Sauiour saith twice in one Chapter, that Our father euen in heauen knoweth what we neede: Mat. 6. 8. and 32. where is the very same word in the originall, that is in this place.

So it is attributed to Christ, Iesus knew from the beginning, which they were that beleeued not: Iohn 6. 64. and againe. The world hath not knowen thee, but I haue knowen thee, &c. 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 Iesus. Shall we think, that their know­ledge is not certaine?

There is therefore no question, but that the Apostle mea­neth our future knowledge of our likenes vnto Christ, to be a thing most certain and vndoubted. From whence also follow­eth, that they that are the children of God are sure they shal ne­uer wholly and finally fall away from God; and from that ex­cellent state of the children of God before spoken of, and wherunto they are called in Christ Iesus. For if they might so fall away, then the Apostle could not speake of their future likenes vnto 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 finall falling without recouery, doe not certainly know that they shall be like vnto Christ.

Now as here the Apostle saith we know, so afterward vers. 14. of this present chapter he vseth the same phrase and the same word againe in the same matter, Wee know that wee are tran­slated from death to life, if wee loue the brethren; and againe [Page 446] another word of the same signification verse 19, Hereby wee know that wee are of the truth, and shall before him assure our hearts.

I haue spoken of this certainty of our likenes vnto Christ, before in speaking of the certainty of our inheritance: there­fore the lesse 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 readers expectation in this behalfe, let vs first here in a word remember my former foure 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 diuers expresse places of Scripture. The second from the immutable constancy of God. The third from the righteousnesse 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 vs remember the constant speech of Isaack, when he had vnwares, yet accor­ding to Gods appointment blessed his sonne Iacob, whereas he had thought to haue blessed Esau, yea, and did thinke that he had so done; & when Esa [...] returning home intreated his father Isaack to blesse him, according to his former promise. For this patriarke Isaack hauing so blessed Iaacob, when his sonne Esa [...] returned from hunting, and brought Venison ready dressed vnto him, and craued his blessing; this Izhaack (I say) told his sonne Esau what had fallen out in his absence, and saith plainly, I haue blessed him, therefore he shall be bles­sed: Genes. 27. 33. As if he should haue said, My blessing is past already: Thou comest now too late: I haue giuen my blessing to him to whom by the appointment of God at the first it did belong: & therfore whatsoeuer thou hast done at my [Page 447] commandement, and howsoeuer I promised indeed to blesse thee, yet hauing now spoken the word for the blessing him that came before thee, I neither will, nor can reuoke it.

Dauid seeming to allude to the former words of Isaack, in his praier for the blessing of God vpon his house, vseth the very same words almost, (if not altogether) speaking thus, Now it hath pleased thee to blesse the house of thy seruant, that it may bee before thee for euer: for thou O Lord, hast blessed it, and it shall be blessed for euer: 1 Chron. 17. 27.

The like constancy we read of that heathen, and wicked man Pilate. For when hee had written this title vpon the head of Christ on the Crosse, Iesus of Nazaret the King of the Iewes, and when the high Priests of the Iewes being offended with the said title, perswaded him to alter it, and said, Write not, The king of the Iewes, but that he said, I am the king of the Iewes: what answered Pilate? Was he content to alter his former writing? Not so: but he answered, What I haue written, I haue written: Iohn 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 themselues to their own, notwithstanding earnest requests to the contrary? Shall we think that God will shrinke, & go back of his word for the casheering of any, whom once he hath en­rolled 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 heauen shold so do, yet wil not God goe one inch back of his word, touching any of his children whom he hath determined to make like vnto his owne sonne: He will not flinch a whit, or start aside an heires bredth: 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 Isaack did to Esau, I haue blessed them, therfore they shall be blessed: and as Pi­lat answered the high priests of the Iewes, whom I haue written, I haue written. To leaue this argument, and to proceed vnto o­ther: If they be blessed that walke not in the counsell of the wicked, &c. that trust in the Lord &c. that feare the Lord, &c. then are they certaine of their future likenesse vnto Christ. For where there is no certainty therof, there cā be no blessednes. But such [Page 448] are pronounced blessed in the Psalms, & in the other scriptures: therfore they are certaine of this their future likenes to Christ.

The like may be said of the commandement of the Apostle giuen to all that are in Christ for reioicing in the Lord: yea, for reioicing alwaies: Philip. 44. For what ioy can there be, where there is continuall doubting of [...]his future likenes vnto Christ?

Againe, by so many arguments as whereby before we haue laid forth the dignity of Gods children, we may also be assu­red of this our future likenes vnto Christ, viz. by Gods loue in making vs his children: because whom he loueth, he loueth to the end: by the difficulty and greatnesse of that worke: For would he do so difficult, so great, and so admirable a worke, and not bring it to perfection? or what perfection hath it, without this likenes to Christ? by the meanes whereby he worketh it: viz. by the immortall seed. For how is that seed immortall, if they perish, that are begotten again by it? I meane touching the spi­rituall life, whereby they are so begotten againe? Or how doe they continue, if they neuer attaine vnto, but come short of this likenes vnto Christ? by their vnion with Christ, and com­munion with the Father, and the holy ghost, which we heard to be indissoluble; once made and neuer dissolued: by their li­berty and free accesse to God in praier, with assurance to be heard; as in other things, so also in asking of this their future likenes vnto Christ: by the forgiuenesse of their sins, the only let of their likenes vnto him. Gods couenant therein, being a couenant of salt, euen an euerlasting couenant: by the work­ing of all things together for their good: by their freedome from condemnation: by the blessed inheritance before spo­ken of: and almost by all the other arguments.

Last of all, all that are in heauen may be sure without doub­ting of their future likenes vnto Christ: But all the children of God that are regenerated by the word of truth, are in heauen. Therfore they may be sure without doubting of their future likenes in grace and in glory vnto Christ.

The first part of this reason, that all in heauen may bee sure without doubting of their future likenes to Christ, &c. is so e­uident, that no man will deny the same: sith there is no fetch­ing any thing from thence. That which our Sauiour saith, as a [Page 449] reason to prouoke men to lay vp treasures in heauen, viz. that There, neither the moth nor canker doth corrupt, nor thieues digge through and steale: Mat. 6. 30. may be said of all persons in hea­uen, that they are out of all danger, &c.

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 houre of their regeneration) in heauen, is ex­presly affirmed by the Apostle: Ephes. 2. 6.

Most men vnderstanding those words as spoken only of the children of God in respect of their certainty of heauen, not in respect of their present possession, do notwithstanding iustifie my present purpose. Notwithstanding I doe vnderstand with some other much more: euen the present possession it selfe of heauen: present (I say) not full possession: and that because Christ Iesus hauing taken possession of heauen, not as one a­lone, but as the head of many, euen of all his members; not to his own vsealone, 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 vse and in whose name, Christ hath taken possession of heauen. I will il­lustrate this by a law case, common amongst vs.

A mans wife of Kent or Essex, hath coppy hold land pur­chased by her, or giuen vnto 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 her selfe 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 lawfull husband of such a woman, and therfore craueth to be admitted, and to take vp the land in her name, and to her vse. He is so admitted. Is not the woman from that time forward, in as good and reall possession by her husbands admission, as if she her selfe had been there present, though she still remaine in the place where she dwelleth, and neuer come foot neerer? It cannot be denied. The like is to be said, touching the present possession of heauen by all the children of God: who then shall dispossesse them thereof? If none can dispossesse them, why should they doubt? where is the vncertainty?

The obiections against this doctrine are of no moment.

It is no doctrine of pride nor presumption, because I shew­ed before, that the consideration of the great dignitie of the children of God (whereof this is one speciall point) should make men the more to decke themselues inwardly with all lowlinesse of minde, and outwardly with all behauiour suta­ble to such inward lowlinesse.

It is no doctrine of securitie, because the Apostle Paul ex­horteth the Corinthians, touching their iudgement, to be sted­fast and vnmoueable; and touching their practise, to be abundant alwaies in the worke of the Lord, for asmuch (not as they hoped, or vncertainly expected, but) as they knew their labour of their worke was not in vaine in the Lord: 1. Cor. 15. 58.

In this Chapter also this our Apostle afterward prouoketh to brotherly loue, euen to loue not onely in word and tongue, but also in deed and in truth, from their knowledge of being transla­ted from death vnto 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 heare) Euery one that hath this hope in him, purgeth himselfe as he is pure.

How then can this doctrine of our certainty of saluation, and of our likenesse vnto Christ, bee called by the Papists, a doctrine of securitie, being so often laid for a foundation of good workes, and vsed for a spurre to good workes?

The great place to the Hebrewes, Chap 6. 4 the chiefe bul­warke of the Papists for defense of their doubting and vncer­taintie, as if they that are regenerated might vtterly and final­lie fall away from the grace of God, and as if consequently none could heere bee sure of this future likenesse vnto Christ, is of no force at all: the walles thereof are but paper walles: yea the truth is, it maketh mainly against them, and plainly and vnanswerably prooueth, that none that once haue true faith, &c. can possibly altogether and finally fall away. For in the ninth verse following the Apostle fearing that some of them to whome hee did write might take hold of his former doctrine, and applying it to themselues, might thinke them­selues in that fearefull state of relapse which before hee had spoken of, preuenteth this obiection, and saith, Notwithstan­ding, [Page 451] we are perswaded better things of you, and such as accompanie saluation. So he sheweth, that there were better things then so to be once inlightned, so to haue tasted of the heauenly gift, so to haue beene made partaker of the holy Ghost, so to haue tasted of the good word of God, and of the power of the world to come, as before he had spoken. So also hee teacheth, that those better things only, which he meaneth in the ninth verse, did accompanie saluation, and that therefore he had not before meant a true, liuely, and iustifying faith, and that vnfained and pure Chri­stian loue, whereby faith worketh: for what better things can there be, then this faith and loue?

If yet any replie, that that ninth verse is not to bee vnder­stood in respect of the things mentioned in the 4. 5. and 6. verses, but onely of that which is said in the 7. and 8. verses: I answer, that this is but an heartlesse, pithlesse, and strength­lesse obiection, 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 onely to the 7. and 8. verses, and not also to the 4. 5. and 6?

In this point of the certainty of our future likenesse vnto Christ, let vs obserue the first person, Wee know, and that wee shall be like. Thereby he teacheth, that only they, and all they shall be like vnto Christ, which before hee had said were the children of God. All they indeed haue not alwaies the like knowledge, or the like feeling of this knowledge of their like­nesse to Christ, because of some afflictions, and because of too much liberty giuen to their sinnes, which by the said libertie doe grow vp to bee a thicke groue to stand before their win­dowes, and to eclipse, obscure, and hide the light of the sunne of righteousnesse from shining into the house of their inner man so cleerely as in former time it hath done.

As men also, though neuer so learned, in their sleepe haue no more vse of their learning then men altogether vnlearned, and yet for all that they still haue that learning which they had waking; so is it with the children of God touching this their knowledge of their likenesse vnto Christ. Being some­time ouertaken with the sleepe of some or of many sinnes, for a time they are depriued of the vse of the former knowledge: [Page 452] viz. so long as their said sleepe in sinne continueth. Notwith­standing they still haue their former knowledge, and shall re­couer the vse of it againe, when they shall be awakened out of their sleepe of sinne. But to this point, many things may be referred, that haue been spoken in the former part of this trea­tise: therefore I shall not need to speake any more thereof in this place.

The more excellent that the subiect of this knowledge is, viz. our likenesse vnto Christ, the more let all, both Scholars and other, be prouoked to study this knowledge: yea let all other studies, and all other learning, giue 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 helpe and further vs vnto this.

Thus much for the knowledge and certainty of our future likenesse vnto Christ.

CHAP. XXXV.

IT followeth now to speake 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 doe but name the places, not expressing the words, because I hasten.

By his appearing he meaneth his second comming, in glo­rie and all maiestie, accompanied with his holy Angels, and comming to iudge the quicke and the dead; as at his former comming in the forme of a seruant, he came to be iudged, and not to iudge.

This is called his appearing, because as the Gospell or grace of God, which bringeth saluation vnto all men, is said, now to haue appeared, Tit. 2. 11. in respect it had beene kept secret be­fore since the world began, and had not beene so opened as it is now [Page 453] reuealed vnto the sonnes of men, &c. Rom. 16. 25. Ephes. 3. 5. so Christ Iesus being ascended into heauen, and there sitting at the right hand of his father, is not now so manifested, at least to the bodily sight, as hee shall manifest himselfe at his second comming.

This time of this his appearing is his mariage day, whereas all time before is but as it were the time of his and our betroth­ing, and of the preparing of vs for that mariage day, to be the fitter spouse for him.

All this sentence of our certainty and knowledge of our be­ing Note. made like vnto Christ at his appearing, is not to bee taken as spoken in the person of the Apostle onely, and of them to whom he did write, but of all other the children of God what­soeuer. None must looke for this perfection and likenesse vn­to Christ before this time of his appearing.

What then (will some man aske) doe you say of Enoch and Elias? Of the one it is said, that he walked with God, and was no more seene, for God tooke him away: Genes. 5. 24. And againe, 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 vp by a whirlewinde into Heauen: 2. King 2. 11.

Concerning therefore the two former examples of whom the question is mooued, whatsoeuer men haue thought, or doe thinke, and whatsoeuer the former words may seeme to insinuate (which their insinuated sense shall be opened after­ward) this I thinke, that they are not yet bodily in heauen Enoch and E­lias not bodi­ly yet in hea­uen. neither shall be till the resurrection of all flesh, when all the rest of Gods elect shall receiue their consummation and perfect blisse.

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 expresly said, All these died in faith. It were absurd to restraine the generall word all onely to the three last, and not to extend it also vnto Enoch and A­bel. Therefore it is manifest, that these two died as well as the other three.

If it be obiected, that it is said before, that Enoch was trans­lated [Page 454] that he might not see death, and that therefore, if here this verbe died bee as well vnderstood of him as of the rest, then there shall be contrarieties in one and the same place. I an­swer, that the reconciliation of this doubt is very easie: name­ly by interpreting the former phrase, that hee might not see death, of not feeling death after the common painfull manner of men. And so the word to see, for to feele, or to discerne, or by experience to perceiue, is often taken in the Scripture. The waters saw thee, O God, the waters saw thee, &c. that is, they did as it were feele, and by experience perceiued thy power, Psal. 77. 16. So the Apostle saith, I see another Law in my members, &c. that is, I feele, Rom. 7. 23. There might bee many other the like places alleged: but these are sufficient.

That also of being translated, signifieth nothing els, 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 iudge otherwise of him, but as if God tooke him imme­diatly into heauen: And so would God in that euill and sinfull age take him away so gently, and extraordinarily dissoluing the soule and the body, that men might thinke him, to goe bo­dy and soule into heauen, for the better honoring that holy life, which he then liued: the rather because all other liued so wickedly. To any but very meanly exercised in the Scripture it is well knowen, that many things are spoken according to the opinion of men; according to that which they seemed vn­to men. So Samuel is said to haue been raised (after death) by the witch, and to haue spoken vnto Saul: 1. Sam 28. 11. &c. Not that it was Samuel (For they that die in the Lord rest from their la­bors: Reu. 14. 13. and are not therefore at the call or command of witches) but onely because he appeared in the likenesse of Samuel (as Satan can change himselfe into the likenesse of an Angell of light: 2. Cor. 11. 14) and because Saul and his com­pany tooke him so to be.

My second reason is out of the same Chapter. For of all the former, and of diuers other examples afterward mentioned, it is written thus, All these through faith obtained good report, and receiued not the promise, God prouiding a better thing for vs, that they without vs should not be made perfect. verse 39. 40. If Enoch [Page 455] had beene taken vp in body into heauen, then had hee beene made perfect without vs.

My third reason is out of the same Epistle also, Chapt. 9. 8. where the Apostle, by the entrance or going once yee [...]ely of the high Priest alone into Sanctum Sanctorum, into the most holy place, doth teach, that vnder 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 hea­uen, especially for the bodies of men to enter thereinto? For howsoeuer God had prepared heauen to be the common re­ceptacle of the soules of the righteous after death, yet Christ was the first that entred in body.

And this seemeth to bee the stronger argument, because in the description of heauen in the same epistle afterward, Chap. 12. 23. it is called the city of the liuing God the celestial Ierusalem, which hath the company of innumerable Angels, the assembly of the congregation of the first borne, which are written in heauen, and God the iudge of all, and the spirits of iust and perfect men, and Ie­sus the Mediator of the new Testament. Heere therefore is men­tion of Angels, of God, of the spirits of iust men, and of Iesus the Mediator: heere is no mention at all of any bodies, or of any men altogether in heauen. If any will reply, that this is a description of the whole Church in heauen and in earth, both gouernours, children, and seruants; I answer, that then the words [the congregation of the first borne] must comprehend the Church militant in earth, and so there will bee none found in heauen, but God, Iesus Christ, the spirits of iust 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 bee rai­sed, and the liuing at that time vpon the earth to be changed: The trumpet shall blow, and the dead shall be raised vp incorruptible, and we (viz all which at that day shall be liuing) shalbe changed. The like is, 1. Thess. 4. 15. 16. 17. This say we vnto you by the word of the Lord, that we which liue and are remaining in the comming of the Lord shall not preuent them which sleepe: for the Lord himselfe shall descend downe from heauen with a shout, and with the voice of [Page 456] an Archangell, and with the trumpet of God, and the dead in Christ shall rise first. Then shall wee which liue and remaine be caught vp with them also in the clouds, &c. In neither of both these places is there any mention of any but of the dead, and of the liuing and remaining here vpon the earth. Enoch therfore and Elias must be reckned with the dead, & accounted as dead; though they died in an extraordinary maner, neither violent or pain­full to themselues, 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 bee perfected, till the body haue all the members belonging thereunto, how can it bee, that one or two of the members of Christs body should be perfected and wholly glorified in hea­uen, Christ wanting many members, and not being compleat 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 vnborne? When also they shall bee all borne, who can deny, but that they shall be called one af­ter another? Till all be borne, and all be called, Christs body is not perfect.

Sixthly, who can deny the Ministers of the Gospell to bee more excellent (especially the Apostles and Euangelists, who first planted the Churches among the Gentiles) who (I say) can deny these to bee more honorable then any Ministers vn­der the Law? Much more then any before the Law. This hath beene shewed before: therefore I doe not now stand vpon it. This only I adde, that it is said of the Apostles (as an honoura­ble thing, and as a dignity and prerogatiue of them aboue all other) namely, that they should sit vpon twelue seats (or thrones) and iudge the twelue tribes of Israel: Matth. 19. 28. It is likewise to be acknowledged, that as the calling was more honourable then the calling of any of the Prophets, so also they had more excellent graces, not only speciall for discharge of their spe­ciall places, but also generally of sanctification. Is this so? How vnlikely then is it, that any, especially vnder the Law, or before the Law, should haue any degree of glory, and be per­fectly glorified before them?

Seuenthly, there were some as wicked in their time, before [Page 457] their time, and after their time, and daily are, as they (now in question) were godly: yea former times, and these last times doe affoord many much more wicked then they then were, or any other are godly.

Such was Ieroboam, that made Israel to sinne, Ahab, and many other of the kings of Israel. So Iudas that betraied our Sauiour: the Pharisees that sinned against the holy Ghost: the man of sinne, called likewise the sonne of perdition, the aduer­sarie that exalteth himselfe against all that is called God, &c. and many other contemners of the Gospell. Yet none of these doe goe bodily into the place of all the damned, till the day of iudgement. Why then should wee thinke that they before named (Enoch and Elias) went bodily into heauen, the place of the blessed?

This that I haue hitherto written of Enoch and Elias, is the iudgement of diuers other that must bee acknowledged to haue beene glorious lights, and worthy of much praise in the Churches.

Caluin indeed writeth heerein somewhat obseurely, and (I confesse) somewhat aboue my reach and capacitie: for first thus hee writeth vpon Genes. 5. 24. euen word for word: (the Latine turned into English) In summe (saith hee, speaking of Enochs taking away) such a rapture (or taking away) was but a gentle and ioifull passage out of this world. Yet he was not receiued into the heauens to glorie, but was onely released of the miseries of this present life, vntill Christ the first fruits of them that rise again s [...]ould come. And sith bee was one of the members of the Church, it was necessarie that hee should wait till all (the members) together should come foorth to meet Christ, that the whole body might bee vnited to the head. Notwithstanding, in the very next words he doth much obscure that which before hee had written, ad­ding, If any shall obiect that of the Apostle, It is appointed all men to die once; the solution is easie, namely, that death doth not alwaies make a diuorce of the soule 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 finde remaining. These last words (I confesse) I cannot conceiue: namely, how any may be said to die, whose soules and bodies are not separated: and how they that shall [Page 458] be liuing at the last day, may be said to die, whom the Apostle expresly saith shall not die, but only be changed.

Peter Martyr (according to his manner) writeth very large­lie, and somewhat (I confesse) different from something be­fore written by me: namely, in his Commentarie vpon 2. King. 2. 11. Notwithstanding, in another place he commeth neerer vnto 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 blessednesse, before Christ himselfe, which is the first fruits of all, had aduanced himselfe thither. The words also of our Lord may seeme to perswade this, who in Iohn saith, No man hath ascended into heauen, but the sonne of man that descended from heauen. He therefore denieth any man to haue ascended into heauen before himselfe, &c. Yet afterward hee saith, that they went bodie and soule into Abrahams bosome: and he maketh Abrahams bo­some a place aboue, yet distinct from the glorious place where Christ, and all his Saints departed this life, are. How sound this is, I leaue to other of sound iudgement. For my part, I know no such distinction as he there maketh.

After this he proceedeth further, denying them to haue di­ed, opposing himselfe to them that said as I haue written, viz. that they died, but yet an extraordinary kinde 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, &c.

Notwithstanding, in the other place before insinuated, he differeth from that which himselfe had before written, and a­greeth with me. For writing of the Eucharist against Steuen Gardiner, Loc. 1. and answering the 11. obiection of Gardiner, thus he writeth: If you doe beleeue that Enoch and Elias doe yetliue, you doe beleeue it without the Scripture. Elias was taken away after an admirable sort, and withdrawen from Elizeus in a firie chariot: but that his spirit was not stript from his body, by what te­stimonie of Scripture will you prooue it?

Then immediately concerning Enoch, hee acknowledging that which is written, Heb. 11. 5. to haue beene done, that God might testifie, by his said extraordinary kinde of translating, his loue towards him, for the better prouocation of other to [Page 459] the imitation of his goodnesse, hee demandeth of Gardiner, But how know you, that afterward (viz. after his taking from the Common sight of men) he dyed not when he was safe, and out of danger of sinne? you will say, that the epistle to the He­brewes bath, that he might not see death: A man may vnderstand that, that he might not feele death, whiles he was in the world; that he might not die a common, and an ordinarie death. But that hee died not after his translation, how will you make vs belieue? And there want no: Hebrew writers, which expounding the second booke of the Kings doe say, that Elias his body and all his garments, (except his cloake or mantle) were consumed in the whirlweinge: but that the Spirit of the Prophet went vnto 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 prooued, that hee did not die: Because if hee were of the seede of Adam, it must be, that hee was mortall. And truely 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 beleeue. And that which moueth me more, so long time as Christ had not payed 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 dignitie? But if you will make here a miracle, then he must yet looke for death, and a change. But if any will obserue the maner of the Apostle, bee will not meruaile, that he hath said, that he did not see death. For as wee haue seene him to doe before touching Melchisedech, hee would affirme nothing besides the testimonie of the Scripture, and because that he saith not expresly that he died, therefore he did not endeauour to set downe so much. In the meane time notwithstanding he denyeth him not to haue died, as likewise he doth not Melchi­sedeth. &c. Thus much Occolampadius. Martinus Borrhaus, a learned writer about the yeare 1539. in his commentaries vpon Genesis, Chap. 5. 24. doth so interpret that place as I doe. That worthy and famous man M. Doctor Fulke also, is most plainly of my side, and agreeth fully with me. For con­futing the marginall note of the Rhemish translators of the [Page 460] new testament vpon Heb. 9 8. he saith, that heauen was not o­pened by the sacrifices of the first tabernacle, &c. and that our Sa­uiour was the first that entred into perfect glorie of heauen.

So to their marginall note vpon Heb. 11. 5. that there it ap­peared that Enoch yet liueth and is not dead, against the Caluinists, he briefly answereth thus, It appeareth not that Enoch yet liueth in bodie, more then Moses or Elias, but that hee was translated by God out of the world, and died not after the common maner of men. So he insinuateth that he died, but not after the common ma­ner of men. To their notes at large vpon Reu. 11. 3. he answe­reth thus, You will (saith he) proue that they (that is, Enoch and Elias) are aliue in paradise. But what place is paradise but heauen? 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 affirm [...] that men in mortall bodies ascended into heauen, I leaue to the learned to consider. And presently after, It is euident indeed (saith he) that Elias was taken vp aliue but not that hee continu­eth aliue. Yea, because it is said expresly that he was taken vp in­to heauen, it is certaine, that his body was not carried into heauen, for Christ was the first, that in whole humanity ascended into hea­uen.

Master Samuel Bird likewise (a learned and godly mini­ster late of Ipswich in Suffolke) writing vpon Heb. 11. 5. saith thus: It is said, that he was taken vp, that he might not see death: the meaning is that he did not die after the common maner of men: he was exempted from the violent separation of the soule from the body, which nature doth abhorre: not but that his bodi [...] did wast a­way, and did not ascend into heauen. For Christ is the first, that en­tred in his body into heauen, to take possession of it for vs. Heb. 9. 12.

With the former testimonies affirming that Enoch and E­lias are not bodily, yet in heauen, but that their bodies were dissolued, as well as the bodies of other (though after an ex­traordinary maner) I may ioine the testimonie of Doctor Downam. For in his second booke of Antichrist, chap. 6. page 59. though he doe not plainely affirme as much as the former Authors haue done, yet he maketh it so doubtfull of their bodies yet being in heauen, that a man may easily perceiue, that he rather inclineth to the former writers then otherwise.

The obiections to the contrary, are of no moment, and be answered before.

Onely where it is said, that Elias was carried vp in a whirle­winde into heauen, first wee must vnderstand, that some read this word heauen, in the geniti [...]e case thus, carried vp in a whirlewinde of heauen. Secondly, the word heauen, in the scrip­ture, is often vsed for the aire; or for all aboue the earth. Let the foule flie vpon the earth, in the open firmament of the heauen. Gen. 1. 20. so, the foules of the heauen. verse 26. and in diuers 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 vp into the high heauen, we must grant that the word heauen doth only signify the aire: 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 thinke all this discourse of Enoch and Elias, to bee altogether idle, and impertinent vnto my present treatise of the dignity of Gods children, and a meere digression from the same. But if it be well considered, it ma­keth much for it; as much amplifying the said dignity of Gods 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 rarenesse and excel­lency, were honoured with so rare and extraordinary a trans­lation out of this world, and yet are not in their bodies glori­fied, neither shall be, till all the rest of Gods children shall bee glorified and made like vnto Christ, at his second comming in all pomp and maiesty; doth not the Lord thereby testify vnto all the world, that all his children are in so high regard & account with him, that he will not haue the first and the grea­test (as it were) to be aduanced to the perfection of happines, till the whole number be accomplished, and till the last and the meanest be borne, and made fit for the like perfection and happines, that all and euery one may receiue their crownes together?

If a King or some other great person, make a great feast, and [Page 462] inuite many thereunto: and some come betimes, some that dwell further of, tary somewhat longer: and the master of the feast, will not haue them that first come, to sit downe, till all the rest be come, is it not a great gracing and counte­nancing of all the guests, so to prolong the time of sitting downe, till the rest be come? Though some may thinke that the first are somewhat disgraced and wronged by staying for the last; yet the matter well weighed, they may consider, that euen so the Lord of the feast, would haue stayed the rest for them, if the rest had come first, and the first had tar­ried to be last. Yea, all men may well see the said Lord of the feast to be well perswaded of their loue and patience, in stay­ing them for the comming of them that remaine. It is the chiefe honour of any guest, inuited by one much greater then himselfe, to be openly graced with testimony of the good o­pinion of the Lord of such a feast. For so all men may see, that the Lord of such a feast, hath good regard, as well of them that come late, as of them that came first: and of them that came first, as of them that come after.

By all hitherto spoken of this time when we shall be made like vnto Christ, let vs learne, first to be patient till that time come. Secondly, the longer it is ere it do come, the more ear­nestly to pray for that day of Christs comming, & the oftner in all zeale to say, Come Lord Iesus, come quickly. I doe but briefly note, or rather name things, leauing the larger dis­course of them to other: and euer to the meditation of the godly reader.

Thus much of our similitude and likenes vnto Christ: of our certaintie thereof: and of the time when we shall enioy it. The confirmation of our said similitude or likenesse vnto Christ followeth; which is, that we shall see him as he is.

Heere let vs first obserue the causall coniunction whereby this reason is [...]oined with the former proposition. This is com­monly translated for: but it is in the originall because. It is the same word that is vsed, Luk. 7. 47. I say vnto thee, Many sinnes are forgiuen her, for (say our English translations, but be­cause saith the originall) she loued much. This I doe the rather note, because the Rhemists, and other Papists, in that place [Page 463] of Luke, doe vrge the originall word signifying because, as there noting the loue of the woman to haue beene the cause of the forgiuenesse of our sinnes: whereas our Sauiour rea­soneth not from the cause to the effect, but from the effect to the cause, assuring her (and other then and there present) not for that loue which before shee had shewed, but by that loue which then she did shew so abundantly towards him, that ma­ny sinnes were forgiuen her. As the same (viz. that much loue of man towards God and Christ, are not the cause, but an effect of the forgiuenesse of many sinnes, and doe not goe before, but follow the forgiuenesse of sinnes:) As this (I say) is plaine by the parable of two debtors (before in that Chapter menti­oned) to one of which were forgiuen but 50. pence, and to the other 500. and concerning whom our Sauiour had asked the Pharisee (with whom he then dined) not which had loued, but which would loue the Creditor most: so it is the more plaine by this place, where the same coniunction is taken for a note of an effect, not of a cause of our former similitude and likenes vnto Christ.

It is so also taken, Ioh. 8. 44. where our Sauiour saith of the diuell, He abode not in the truth, because there is no truth in him. Heere the same word [because] is a note of an effect. For Christ prooueth the diuell not to haue abidden in the truth, not be­cause before his fall there had beene no truth in him (for hee was created an Angell of light as well as. other) but because now there is no truth in him.

So Ioh. 15. 15. I haue called you my friends, for (or because) all things that I haue heard of my father I haue made knowen vnto you. Heere the same word also noteth an effect, not a cause. Thus then the Apostle prooueth that wee shall bee made like vnto Christ at his appearing, by an effect of this like­nesse, that is, because wee shall see him as hee is. This to see Christ as hee is, is not the cause of our being like vnto him; but our being like vnto him shall bee the cause of our seeing him as he is. For wee cannot see him as he is, except first wee be made like vnto him. The effect is not before the cause, but the cause before the effect.