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 woâ—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 dâ—seruing this loue of God towards 〈◊〉 making vs his children and to shew that this loue of God 〈◊〉 〈◊〉 aâ—d without any respect of any good in vs. So 〈◊〉 〈◊〉 words loue and giuing lâ—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 gâ—â—â—e no mâ—â—◠〈◊〉 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 iâ—â—aâ—d in these me epistle before that are the children were borne viz. Iaâ—cob and Esau and when they had done neither good nor â—uiâ—l that the purpose of God might remaine according to election not by â—â—â—kes but by hâ—m that calleth it was said vnto her The elder shall sâ—â—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 â—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 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 â—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 maâ—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 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 adâ—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
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 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 Hiâ—kia the Priest Ahâ—kan the sonne of Shaphat Achbor the sonne of Michaiah Shaphan the Chancellor and Asahia the Kings seruant to Huldah the Propheâ—esse for counsell from the Lord touching the finding of the laweâ— 2. King 22. 12. That the Centurion sent not one of his own seruants but the
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 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 Of the benefits of the children of God by their fore said communion with Christ and with the whole Deity and first of the forgiuenesse of sinnes 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 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
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 Maâ—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 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 nâ—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 vâ—to him These words must needs bee vnderstood espâ—câ—ally of the Sonne because the Father shall not appeare or be made manifest but in the Sonne But so neere is the coniâ—â—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 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 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 conâ—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 hâ—â—â— 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 woâ—d in this place But
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 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 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 father and the sonne worke not without the holy ghost As in the first creation it is said that the spirit of God
head of Angels Therefore in this respect also the 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 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 Abâ—gaâ—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 heiâ—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 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 â—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 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 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 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
in making vs his children For how doth it stand with any reason or iustice that such as God loueth and hath made his children shall be condemned Againe if by faith we are saued as hath been shewed how can we be condemned The like may be said hereof in respect of our incorporation into Christ For the Apostle saith that there is no condemnation to them that are in Christ Iesus Rom 8. 1. so also in respect of other points of that matter wherein we shewed the being of the children of God to consist therefore in the former place they that are in Christ Iesus are described immediatly in this manner according to those things before spoken of the matter as it were of Gods children viz that they walke not after the flesh but after the spirit So Iohn saith of them that loue the brethren one principall point of the said matter of the children of God Hereby we know that we are translated from death to life if we loue the brethren 1. Ioh. 3. 14. The same is also manifest by the ende of Christs comming before spoken of For therefore did he come into the world that whosoeuer doth belieue in him should not perish c. Ioh. 3. 16. and that he might deliuer all them which for feare of death were all their life time subiect to bondage Heb. 2. 15. This also followeth from the forgiuenesse of sinnes before likewise handled For sinnes being that whereby we deserue condemnation it must needs follow that they being taken away condemnation is also taken away Being discharged of the offence wee cannot but be released of the punishment Who shall lay any thing to the charge of Gods chosen It is God that iustifieth who shall condemne It is Christ which is dead c. Rom. 8. 33. 34. So these three are ioined together No man to accuse where God iustifieth no condemnation to them for whom Christ died The Papists indeed doe boldly affirme that the fault remitted the punishment is often retained But as this is contrary to the former and to diuers other scriptures so in common reason it is foolish absurd and grosse For what a thing is this to say that a man hath his treason pardoned but yet he shall be hanged drawn and quartered Were not a man as good haue no pardon of his treason as haue such a pardon If the Papists haue no better pardon of their sinnes as indeed they shall not without great repentance and renouncing of their damnable errours they shall be in a wofull case Touching the truth of this point that the children of God are freed from condemnation I shall not need to say any more Neither shall I need largely to prooue that this freedome from condemnation is onely proper to the children of God sith they onely are elect to saluation they onely are beloued of God they only beleeue in Christ and by faith are made his members they onely may say they haue not receiued the spirit of bondage to feare they onely walke according to the spirit they onely haue forgiuenesse of sinnes c. The chiefe thing that I doe here propound to my selfe to shewe is how great a benefit and priuiledge this is That wee may therefore see this let vs consider a little as wee may what condemnation is Briefly and in one word Condemnation is the whole curse of God in the world to come first vpon the soule onely till the day of iudgement then vpon soule and body after the resurrection for euer and euer But let vs yet see the degrees of it more particularly The first degree therefore is the angry wrathfull and fearfull countenance rebuke sentence of the Lord Iesus Christ the Iudge of all the world against them that are before appointed or ordained to condemnation viz. against all the vngodly which before had turned the grace of God into wantonnesse and denied God the onely Lord and our Lord Iesus Christ Iude 4. when they shall be all gathered before him For then shall the Lord Iesus Christ that great Iudge of all the world speake vnto such in this manner Depart from mee ye cursed into euerlasting fire prepared for the deuill and his angels Matthew 25. 32. and 41. The wrath of a King saith Salomon is like the roaring of a lyon he that prouoketh him to anger sinneth against his owne soule Pro. 19. 12. and 20. 2. Is the wrath of a mortall king whose breath is in his nostrels so fearefull How fearefull alas then is the wrath of the immortall King of Kings that setteth vp and casteth down 1. Sam. 2. 8. and by whom all Kings reigne and Princes decree iustice c. Pro. 8. 15. The rebuke of a King is the more heauy the more publike it is How heauy then shall that rebuke of the King of kings be which shall be giuen in the presence of all the world not only before all men but also before all the Angels both good and bad The second degree of condemnation is in the former sentence viz. the separation from the gratious and comfortable presence of God For our Sauiour saith depart from me ye cursed c. When he saith depart from me he meaneth the banishment of them not only from himself the second person in the Deity but also from the father and holy ghost For as they that haue communion with Christ haue also communion with the Father and the holy ghost as before hath been shewed so they that are depriued of Christs company are likewise depriued of the company of the Father and of the holy Ghost To be without God in this world as we haue heard before is one principal point of our misery by nature before our calling Yet there they that are so without God haue often times many friends great friends which for a while seem much to allay their misery as it were to still them like little children in their absence from God If it be such a thing to be heere without God where we haue many other friends with whom a little to while away the time what alasse will it be to be without God in the world to come where we shall haue no friends at all with whom to passe away the time or by whom to haue any comfort Amongst men when subiects begin to be suspected of treason or otherwise to be in disgrace with their soueraigns this is no small degree to further punishment afterward viz. to be banished from the court of such princes or to be commanded to keep out of their presence After that Absalom for the murder of his brother Amnon had fled from Dauid as fearing his displeasure had bin absent as a banished mā for three yeers together yet after that was so reconciled to his father that he might returne into the kingdome but notwithstanding was commanded to goe to his owne house and not to see the kings face 2. Sam. 14. 24. in which state he continued for two yeers more how
reade them and hauing read them themselues then also to lend them to other that cannot buy them Let all that reade them make vse also of them as their seuerall occasions shall require What more my beloued brethren shall I say vnto you Euen this that because ye haue beene long hearers of the word the preaching whereof is the meanes both to beginne your regeneration and also to increase your sanctification therefore remember how yee haue receiued and heard and that also ye do hold fast Reuel 3. 3. Yea that with all your might ye keepe that which ye haue that no man take away your crowne verse 11. Are not these the latter times wherein the spirit long since did speake euidently that some should depart from the faith and giue heede to the spirits of errours and to doctrines of diuels 1. Tim. 4. 1. Are they not the last daies perillous times wherin men should be louers of themselues couetous boasters proud cursed speakers c. fierce also no louers at all of them which are good traitors or treacherous heady high minded louers of pleasures more then louers of God hauing a shew of godlines but in truth denying the power thereof 2. Tim. 3. 1. c. Haue ye not therefore the more neede diligently to take heede to the things which ye haue heard lest at any time ye run out Heb. 2. 1. and leake as riuen vessels vse to doe and lest also at any time there be in any of you an euil and an vnbeleeuing heart to depart away from the liuing God and further to exhort one another daily whiles it is called to day and whiles ye enioy the light of the gospell that none of you be hardned through the deceitfulnesse of sinne Heb. 3. 12. c. Yea that also ye watch one ouer another euen as euery Pastor ought to do ouer his flocke that no man fall away from the grace of God c. Heb. 12. 15. Verily beloued ye ought thus to doe and the times do require it at your hands Take heede therefore that in these daies wherein the loue of many waxeth cold and all iniquity is increased no man deceiue you Mat. 24. 4. 12. Looke to your selues that wee lose not the things which we haue done but that we may all receiue a full reward 2. Iohn 8. Be stedfast and vnremoueable not decaying but abounding alwaies in the worke of the Lord knowing that your labour shall not be in vaine in the Lord 1. Cor. 15. 58. And because yee haue not onely beene hearers of the word neither such onely as haue learned somewhat out of the same but haue also made profession of the hope belonging to adoption therefore against all forces and perswasions to the contrary keepe the said profession of your hope without wauering considering one another and whetting one another as yron whetteth yron Pro. 27. 17. to loue and to good workes Heb. 10. 23. 24. both towards God and also towards men that so ye may flourish as palme trees and grow like Cedars in Lebanon and being planted in the house of the Lord ye may flourish in the Courts of our God and still bring forth fruit in your age and be fatte and flourishing Psal 92. 12. Yea that your loue and seruices and faith and patience and workes may be more at the last then at the first Reuel 2. 19. Shall I here conclude my speech vnto you Not so my good brethren but suffer a little further the words of exhortation Heb. 13. 22. Because therefore all the children of God are as it were bound vp in the bundle of life as Abigail speaketh to Dauid 1. Sam. 25. 29. and stickes that are bound continuing so bound cannot be easily broken but the bond whereby they are bound being cut in sunder a child may breake them one by one Because also they be as it were burning coales euen coales of the Lords altar and coales lying together doe keepe their heat but being raked out and scattered vpon the hearth they are soone quenched and doe dye therefore the more excellent by this Treatise ye shall see the state and condition of the children of God to be the more siriue I beseech you to keepe communion with them and forsake not the fellowship that ye haue with them as the maner of some was euen in the golden age and flourishing time of the Apostles Heb. 10. 25. Let no man dare to account that ministery Antichristian which God the father hath vsed and Iesus Christ hath graced with the holy Ghost to the begetting of such Children as cannot be begotten but by the word of truth I ames 1. 18. As therefore ye cannot deny God to haue begotten againe your selues and other and dailie so to doe by the ministrie of the Church of England so ye must acknowledge the meanes to haue beene and daily to bec no other then the word of truth It is no more possible for any to be begotten againe by any word of errour then it is to haue any father of regeneration but God Was it the word of truth and is it not still Or is it to some and ought not all so to account of it Or is it the word of truth to make men new borne babes in Christ 1. Pet. 1. 23. and is it not also that sincere pure milk which such as are so made new borne babes ought still to desire that they may grow thereby 1. Pet. 2. 2. Or can this sincere milke of that word of truth be sucked out of the breasts and pappes of an harlot Or can the same word of truth be publikely preached and maintained with as publike a disclaiming and renouncing of all things contrarie thereunto in a false and an adulterous Church As the Church of God is the piller of truth 1. Tim. 3. 15. so whatsoeuer company is the piller of truth and doth publikely preach and maintaine and vphold the truth that also is to be acknowledged the Church of God If some one man or diuers particular persons do preach some errours in such a Church yea and be suffered so to doe either by the negligence or by want of knowledge of them yet this doth no more nullifie such a Church and make it to be no Church then the suffering of the woman Iezebel which called her selfe a Prophetesse to deceiue Christs seruants to make them commit fornication and to eate meate sacrificed to Idols Reuel 2. 20. did nullâ—fie the Church of Thyatira and make it to be no Church But to returne to that from which I haue a little digressed as it cannot be denied to be the word of truth whereby men haue beene and daily are begotten againe amongst vs neither that can be denied to be the Church of God where the said word is preached and publikely euen by publike authoritie maintained with as publike a renouâ—cing of all errours and forraine Canons contrarie to the said word of truth as these things cannot be denied so also
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 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 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 â—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 shaâ—l be like vnto Christ at his appearing but onely they that are by the spirit of God regenerated and therefore the Apostle speaketh oâ—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 distinguiâ—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 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
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. Of Christ Iesus being one of the principall causes of and agent in our adoption of the great price hee hath giuen for it of the worke also of the holy ghost therein and of the true nobility of all Gods children by the ioynt working of all the three persons in their adoption 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 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. â—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 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 Isaâ— 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 goâ—d but his owne most pretious blood 1. Pet. 1. 18. 19. and by the blood of Christ are ment all those his dreadfull sufferings before mentioned If God had sent all the Angels of heauen and they had taken our nature vpon
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 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 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 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 Of the excellent instruments that God vseth in the work of our regeneration viz. the minister of the word and the word it selfe 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 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
and also benefits and commodities of regeneration depend vpon the communion of the new borne children of God with Christ Iesus therefore although I haue before spoken somewhat of their said communion Christ Iesus being shewed to bee the chiefe matter wherein their new birth and being the children of God doth consist and all other points thereof before handled beeing effects of the former yet I will now returne againe thereunto and lay the same more largely forth then before I haue done Touching therfore this communion that we may yet better see what other benefits the children of God haue and what fruits they bring forth thereby let vs further vnderstand that it is in the Scriptures expressed by diuers most significant metaphors and excellent similitudes For first it is compared to the communion betwixt our bodies and our garments in which respect we are bid to put on the Lord Iesus Christ Rom. 13. 14. Secondly it is compared to the communion betwixt vs and our daily meate and drinke In which respect Christ calleth himselfe the meat that abideth to eternall life Ioh. 6. 27. and the bread of God which came downe from heauen verse 33. and the liuing bread which whosoeuer eateth shall liue for euer and also saith that his flesh is bread c. verse 51. and that except we eate his flesh and drinke his blood we haue no life in vs verse 53. because his flesh is meat indeed and his blood is drinke indeed And that he that eateth his flesh and drinketh his blood dwelleth in him and he in him verse 55. Thirdly it is compared to the communion betwixt the vine and the branches In which respect Christ calleth himselfe the vine and vs the branches Ioh. 15. 5. and Paul expresly saith that we are branches c. Rom. 11. 17. Fourthly it is compared to the communion betwixt the chiefe corner stone and the rest of the building Mat. 21. 42. Ephe. 2. 20. Fiftly it is compared to the communion betwixt a man and the house wherein he dwelleth In which resoect Christ said before that he dwelleth in them that eate his flesh and drinke his blood so Paul saith as before also hath beene shewed that Christ dwelleth in our hearts Ephes 3. 17. Sixtly it is compared to the communion betwixt the head and the members For he is said to be the head of his Church and the Church is said to be his body Ephes 2. 20. and wee are called his members Ephes 5. 30. Seuenthly it is compared to the communion betwixt the man and the wife in marriage Therefore he is often called the husband and the Church is often called his spouse And that which the Lord saith and promiseth of marrying the Israelites vnto himsefe for euer in righteousnes in indgement in mercy in coÌ„passion and in faith fulnes c. Hosea 2. 19. 20. is to be vnderstood as of all other the elect as well as of Israel on the one part so also of the second person in the Deity to be after that prophesie incarnate and made man on the other part For it cannot be vnderstood of the father or of the holy ghost because they were neuer to assume our nature whereby to be a fit husband for vs. Therefore also as the man and the wife being before marriage or at least before contract two are after marriage and contract called one flesh Gen. 2. 24. Mat. 19. 5. 6. so the Apostle vsing the same similitude of Christ and vs saith wee are of his flâ—sh and of his bones Ephes 5. 30. To shut vp this point such is the communion betwixt Christ and the children of God that the Apostle doth not only account them compleat in him Colos 2. 10. but saith also that they are the fulnes of him that filleth all in all things Ephes 1. 23. and so he insinuateth generally that Christ is in some sort vnperfect without the children of God as the husband is vnperfect without the wife the head without the other members a man without an house the rest of the building without the chiefe corner stone the vine without the branches the meate and drinke without some to receiue them and the garments without some to weare the same Now to returne to the former metaphors and similitudes so many as the communion betwixt Christ the naturall sonne of God and vs the adopted children of God is in Scripture expressed by by so many waies is our dignity by thi communion amplified and encreased For touching the first was it not a great honour for Daniel as the commandement of Belshazzar to be clothed with purple and to haue a chaine of gold put about his necke Dan. 5. 29. Was it not more for poore Mordecay before appointed to the sword and who had before and who had before sit at the gate of Ahashuerosh in sackeloth and ashes to be cloathed with the kings royall apparell Ester 6. 8. 9. 10. 11. How honourable then is it for such beggerly persons as we were that were not onely starke naked and vtterly without any good apparell but that also were clothed before with most polluted garments of all sinne c. to be clothed with so rich a garment as Christ Iesus is Verily neither Herod himselfe when hee clothed himselfe In his royall apparell Acts 12. 21. not all the Princes in the world that had not Christ Iesus were euer so glorious in apparell as the poorest child of God is that hath put on the Lord Iesus Christ It was an honourable thing to the Israelites that the Lord led them so through the wildernes that for forty yeeres their clothes waxed not old vpon them c. Deuteronomie 29. 5. How honourable a thing then is it for all the children of God both yong and old great and small to be clothed with that garment which as it is called the new man so it will alwaies bee new neuer worne neuer threed-bare or waxing old but remaining as fresh for euer as it was the first day euen the same yesterdaie to day and for euer Hebrewes 13. 8. for euer I say not onely in this world but also in the world to come Touching the second Metaphor was it not an honourable thing for the brethren of Ioseph at their second comming into Egypt to dine with Ioseph and to haue meates set before them from Iosephs owne table Genesis 43. 16. and 34. So also for Mephibosheth though Ionathans owne sonne and therefore of the blood roiall of Saul to be fed with meate from Dauids owne table aâ— one of Dauids own sonnes 2. Sam. 9. 7. and likewise for Chinham the sonne of Barzillai not onely to eate of Dauids meate 2. Sam. 19. 38. but also to be among them that should eate at Salomons table 1. King 2. 7. Was it not a great honour also for the Israelites to be miraculously fed in the wildernes with Manna from heauen which is therefore called angels foode and with quailes and with water out of the rocke How
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 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 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
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 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 childreÌ„ 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. â—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 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 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 tâ— 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
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 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 Of the inheritance of the children of God in the life to come THe second benefit of the children of God in the life to come is that they shall be all 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 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 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
of apparell to couer his nakednesse as of meat to nourish him so â—n the resurrection the children of God shall liue without either of both without meat and without apparell As concerning mariage it is said that In the resurrection they neither marry wiues nor wiues are bestowed in mariage but that they shal be as the Angels of God in heauen Mat. 22. 30. so shall it be for meat and apparell The children of God shall liue foreuer without both There shall be neither cold nor hunger nor thirst Their bodies that are sowen naturall bodies shal be raised spirituall bodies They shall stil be bodies the same bodies in substance that they were before otherwise how could it be said that they are raised againe but touching their qualities as they shall be changed many other waies so also this way that they shall be spirituall bodies that is such as shall not liue by naturall meats as vpon the earth they did but altogether by the immediat vertue of the spirit euen as the Angels do now liue in heauen This then in the life to come shall be the perfection of the children of God that they shall need no outward meanes for their euerlasting maintenance and preseruation as here they did for their maintenance and preseruation for a time yea for a short time which for the shortnesse thereof is not worthy to be called halfe a time So hauing nothing they shall be ten thousand times more happy then they were here hauing many things Men are not so happy here by hauing many things as they shall be in the world to come by needing nothing I meane no such outward things as without which before they could not liue To illustrate this by a familiar similitude As a man being in poore state and in a meane calling here in this world as a shoemaker a tailer a husbandman or such like caÌ„not liue without such things as appertain to such trades as the shoemaker cannot liue without his last cutting-knife awle the tailer without his sheers and pressing yron the husbandman without his spade mattock flaile plough hedging bill c. but yet the same man being aduanced to welth higher calling amongst men hath none of the former things and yet is not the worse but the better because he needeth no such things now as without which before he could not liue so the children of God in the life to come being in full possession of their inheritance shall be neuer a whit the worse because they shall haue no meat nor apparell nor any other such outward thing for maintenance and preseruation of their state as here they had but they shall be so much the more happy and blessed because they shall need no such thing Besides all hitherto spoken of the happy and blessed inheritance of the children of God in the world and life to come whereas here they had the company of men yea oft times of wretched wicked men such as of whom they might cry out as we heare Dauid did Woe is to vs that we haue them in our company Our soules haue too long dwelt with them in the life to come in stead of such company they shall haue the society fellowship of the blessed Angels the least wherof is more glorious then euer was Salomon in al his roialty or then are al the kings Princes in the world when they shew themselues most in al their kingly and princely robes glory yea then as before we heard they shall haue perfect communion with God himselfe Father Son and holy ghost and they shall see Christ Iesus God and man in all his glory be also themselues in their own persons partaker therof as we shal hear more at large vpon the second verse following they shal I say see Christ Iesus in al his glory be themselues partaker therof according to the praier of Christ himself for them in that behalfe Ioh. 17. 22. 23 24. How sweet happy comfortable a thing is this when Peter Iames and Iohn saw Christ but a little transfigured in the mountain and Moses Elias in some glory talking with him how were they affected how were they rauished How did Peter say in the name of the rest Master it is good for vs to be here If thou wilt let vs make here three tabernacles c Mat. 17. 4. were they thus affected were they so rauished did they so desire stil to dwell in the mountain and to enioy the sight only of Christ and of two of his Saints themselues being yet clogged with their sins and cloathed with corruption mortality Oh how happy then shall that day be when the children of God shall see Christ Iesus in his perfect glory accompanied and attended vpon with millions and many millions of most glorious Angels and when themselues also shall haue put on incorruption and immortality and according to their degree and measure be also crowned with a crowne of the same glory The Prophet amongst diuers other arguments wherby he prouoketh all the seruants of the Lord to praise the name of the Lord setteth downe this for one that The Lord raiseth the needy out of the dust and lifteth vp the poore out of the dung that hee may set him with the Princes euen with the princes of the people Psal 113. 1. c. Was it and is it so great a dignity so great an honour so great an aduancement to make poore men to sit with Princes in this world What then is the dignity honor and aduancement of the children of God to sit with God and with Christ Iesus and with all the holy Angels in the heauens It is here also to be considered that this inheritance is so ample and so excellent that how few soeuer shall enioy the same they shall haue neuer a whit the more and how many soeuer Note shall be admitted thereunto none shall haue any whit the lesse In all earthly inheritances it is far otherwise yea cleane contrary The fewer they are amongst whom any inheritance is diuided the greater is the portion of euery one And the more the heires of any inheritance are how ample soeuer the same be the lesse is the portion of euery one All hitherto said or which can be said yea more then any tongue can speake or then any heart can conceiue is the more in respect of the certainty thereof Nothing in this world though it be in present possession is so certaine as all spoken before of this inheritance For the certainty of faith is much greater then the certainty of sense and humane reason This certainty of this inheritance and of the things before spoken thereof doth not only depend vpon that before written of the safety both of the inheritance it selfe and of the children of God to whom the same inheritance belongeth but also vpon diuers expresse scriptures and vpon diuers other reasons Touching scriptures consider these that follow and many other the
before handled Being iustified faith saith he we haue peace towards God Rom. 5. 11. 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 Abbâ— father are freed from the former spirit 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 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
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 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 â—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 Abednegâ— 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 manâ—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 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
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 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 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
to blesse him according to his former promise For this patriarke Isaack hauing so blessed Iaacob when his sonne Esaâ— 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 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 caÌ„ be no blessednes But such 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 â—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 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 Westmoâ—land or some other country two hundred miles from