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
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
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
common saying that the law resteth in pectore Iudicis in the Iudges breast and so one thing is law one yeere and the cleane contrary is lawe another But the word of God being no more variable in sense then in words but alwaies is constant as God himselfe is alwaies the same is so much the more excellent Therefore also the dignity of the children of God that haue this word for their constant rule both of their faith and of their manners is so much the greater For if once they haue the true sense of any part of the word they haue it for euer I might heere speake of a third perpetuity besides the former two of the letter and of the sense viz. touching the efficacy thereof in whomsoeuer it taketh roote downward to bring foorth fruit vpward For in such it neuer dieth but abideth to the eternall life of them in whom it is so effectual and powerfull For such are said to fulfill the word of God and to abide for euer 1. Ioh. 2. 17. Their soules in death it selfe liue with God in heauen and though their bodies consume for a time yet they perish not but shall be raised vp againe at the last day and be made like vnto the glorious body of Christ as afterward we shall heare Phil 3. 21. and so God continueth their God as well in death as in life in which respect it is said that God is not the God of the dead but of the liuing Marke 12. 27. But because by many occasions in many places of this treatise I fall into mention of this point therefore heere it shall be enough thus only to haue named it Thus much for the perpetuity of Gods word and so also for the first thing touching the word in this place viz. as it is a rule of faith and manners Now followeth the second consideration of the word in this place namely as it is a part of the armor of God whereby we are to defend our selues against the enemies of our saluation Touching this it is called the sword of the Spirit Ephes 6. 17. yea we are to obserue that in that place it hath not onely a single place but a double in the christiā armor there prescribed For the Apostle doth not only generally bid them to take the sword of the spirit which is the word of God but also more particularly he doth will them in verse 15. that their feete should bee shod with the preparation of the gospell of peace Neither is the word of God one part or two parts onely of the spiritual armor wherby we are to defend our selues against our spiritual enemies but also in a manner our whole christiā armor or at least the armory and storehouse out of which all the other parts of Christiā armor are to be had yea the principall meanes also whereby they are to bee obtained For from whence or by what means are we to haue the girdle of truth the brest-plate of righteousnes the shoes of the gospel of peace the shield of faith the helmet of saluation from whence I say or by what meanes are we to haue all these but frō by the word of God Therfore it seemeth that the Apostle did of special purpose set Note that in the last place as the meanes fountaine of all the rest By the word as there the Apostle calleth it the sword of the spirit we are to vnderstand all sentēces of Scripture touching doctrine all commandements of God negatiue against euill affirmatiue for that which is good all promises of blessings and all threatnings of iudgements and all examples both of such sinnes as are forbidden with the execution of Gods iudgements vpon such as haue committed them and also of all vertues with the performance of Gods promises vnto thē We are also further to obserue that the word is called the sword of the spirit not only because the word was first giuen by inspiration of God 2. Tim. 3. 16. and holy men spake as they were moued by the holy ghost 2. Pet. 1. 21. and the Prophets searched when and at what time the fore-witnessing spirit of Christ in them should declare the things that are now shewed c. 1. Pet. 1. 11. but also because we know not how to vse this sword but by direction of the spirit neither hath this sword any sharpnes for defence of our selues and wounding of our aduersaries except it bee accompanied and as it were edged by the spirit This sword was so vsed by Steuen against his aduersaries that they were not able to resist the wisedome and the spirit by the which he spake Acts 6. 10. By this sword Peter defended himselfe and other that spake strange tongues against them that maliciously said They were full of new wine Acts 2. 14. 15. c. By this sword Apollo mightily confuted the Iewes publikely shewing by the Scriptures that Iesus was the Christ Acts 18. 28. By this sword Iesus Christ himselfe defended himselfe against the diuell himselfe and at last put him to flight repelling all his assaults with this weapon It is written Man shall not liue by bread onely c. It is written Thou shalt not tempt the Lord thy God c. It is written Thou shalt worship the Lord thy God and him onely shalt thou serue Mat. 4. 4. c. Christ could haue repelled Satan by his secret power but he did it rather by his Note word to commend his word in like cases against all his assaults He could haue put him to flight without any answer at the first but he suffered him to assault him diuers waies and answered all by It is written to teach vs likewise by the same weapon to defend our selues not against some but against all tentations This then is the priuiledge of all the children of God that though they haue many and mighty aduersaries yet they haue alwaies armour sufficient sufficiently to defend themselues against them all If at any time they receiue any hurt it is either because they draw not forth this sword of the Spirit or because they doe not rightly vse it Neither is this word only a sword to defend them but also a salue to cure them if by neglect thereof at any time or by not vsing it rightly they receiue any wound What was the cause of the death I meane of the spirituall death of our first parents Adam and Eue Because they drew not out the sword of Gods word against the Serpent as they should haue done Whereby were they cured and restored to life againe By the voice of God calling and as it were crying after them when they fled hid themselues from him What was the cause of the grieuous wound that Peter receiued in the high Priests hall a thousand times greater then that which before he had giuen to the high Priests seruant in cutting off his eare was it not because he had forgotten the former word of Christ admonishing him
peace for thou Lord makest me dwell in safety Psal 4. 8. this peace of the children of God is not only common to them all neither only proper to them alone neither only alwaies in them euen in all troubles and in death it selfe in manner notwithstanding and with the exceptions before expressed but it is also accompanied with great ioy of the holy ghost and such as none of the wicked doe enioy though they be kings and Princes or otherwise abounding in all prosperity Indeed commonly the state of the children of God is accounted the most lumpish dumpish heauy and solitary state of all other Yea amongst many other things that do discourage men from being the children of God this is not the least that they thinke there is no ioy no mirth no gladnesse belonging to them but that if once men will frame themselues to be the children of God then they must bid farewell to all ioy and they must prepare themselues to all sadnesse and heauinesse But this is a foule and grosse error euen proceeding from the father of lies For the truth is that as the righteous and none but the righteous are often bid be glad and reioice Psal 32. 11. and 33. 1. Phil. 4 4. and elsewhere so indeed in respect of the forgiuenesse of sinnes and of the fauour of God and of all other benefits before mentioned they haue more cause to be glad and reioice then all the world besides Yea none but they haue sound cause to be glad and reioice For ioy and peace are as well as accounted fruits of the spirit as loue patience goodnesse faith gentlenesse and temperance Gal. 5. 22. and the kingdome of heauen is as well said to be in peace and ioy in the holy ghost as in righteousnesse Rom. 14. 17. in both which places this is to be obserued that the Apostie ioines peace and ioy together as I now doe euen as the cause the effect it is therefore euident that there is no sound ioy but where there is the spirit and kingdome of God The Lord speaking of the wicked and of the godly saith thus Behold my seruants shall reioice and ye shall be astonted behold my seruants shall sing for ioy of heart and ye shall cry for sorrow of heart and shall howle for vexation of mind Isai 65. 13. 14. Before likewise the Lord had said by the same Prophet The redeemed of the Lord shall returne and come to Ston with proise and euerlasting ioy shall be vpon their head they shall obtaine ioy and gladnesse and sorrow and mourning shall flie away Isai 35. 10. Therefore the Apostle commendeth this peacero be the peace of God and to passe all vnderstanding Phil. 4. 7. first because no humane vnderstanding can sufficiently comprehend it Secondly because no humane vnderstanding can prize or value it according to the worth thereof Salomon also speaking of a good conscience which is only to be found in the children of God saith that it is a continuall feast Pro. 15. 15. because it bringeth that ioy before spoken of and maketh men alwaies as merry as if they were at a greatfeast alwaies I say and not somtimes only doth a good conscience make a man merry viz. not only in abundance of other things and in prosperity but also in want and penury vea vnder many greatand heauy afflictions For so the Apostle testifieth of them to whom he did write that being by the rich mercy of God begotten againe to a liuely hope of that excellent inheritāce wherof before wespake they didreioice although by many afflictions they were in heauinesse 1. Pet. 1. 6. yea afterward he describeth their sound ioy by two notable attributes vnspeakable and glorious vers 8. As these christians did so reioice so the Apostle Paul though continually vnder great and heauy afflictions and persecutions Acts 20. 23. 2. Cor. 11. 23. yet he testifieth that the testimony of his conscience was his reioicing 2. Cor. 1. 12. Therefore often elsewhere he professeth that he was so far from being ashamed of his crosses and manifold troubles that he did rather reioice and glory in them and so we see indeed that he and Stlas being in prison did not mourne and weep but sang Psalmes euen at midnight Acts 16. 25. The like ioy we read to haue been if not in all yet diuers of the martyrs mentioned in the book of the Acts and Monuments Yea the truth is that in respect of the premises the meanest child of God that hath faith and regeneration but as a grain of mustard seed hath more sound and true matter of reioicing euen in afflictions then the greatest the richest and the mightiest monarch in all the world that hath not receiued the spirit of adoption Yea how can they reioice that haue no communion with Christ that are dead in their sinnes that are no better then fooles and madmen that are in bondage vnto sins yea vnto satan himselfe that haue no freedome in heauen neither any trade for any merchandise therof whose sins doe all remaine in the book of Gods account and that may continually feare when God will enter into iudgement with them that haue no liberty to come to God once to aske pardon of the said sinnes because they haue not faith wherein they should offer vp their praiers and without which all their praiers are abominable vnto God that haue no benefit by the word of God either for their direction or for their comfort or for their defence against the enemies of their saluation that therefore are alwaies naked and lie open to all their assaults that much lesse haue any thing to do with the sacramēts which are seales of Gods word that haue no right or interest in any blessings of this life but shall giue an account of euery thing they haue had vsed as vsurpers as thieues against whom all things work together for their euill prosperity and aduersity friends and foes their good deeds which they seem to haue done as well as their apparant euill deeds that are excluded out of the kingdome of heauen and are in the state of condemnation euen so long as they continue without the spirit of adoption condemned already what ioy I say can any haue that are in such a case though they be neuer so great neuer so rich and neuer so mighty monarchs in the world Verily as they shall if they repent not bee throwne into vtter darknesse where shall bee weeping and gnashing of teeth and where they shall be tormented for euermore with the diuell and his Angels so if they know their wofull and miserable condition they haue cause to mourne and to houle continually in this life yea more cause so to doe then the poorest man in the world good or bad because the more God doth aduance them in this world the greater shall their damnation bee in the world to come if in this life they do not glorifie God according to their said
thereby ye haue attained to that true and vnfeined loue of the brethreÌ„ whereby ye know your selues to bee translated from death to life and that already ye are of the truth and hereafter shall before him assure your hearts 1. Ioh. 3. 14. and 18. and 19. by which things also ye haue felt vnspeakable and incomprehensible ioy and comfort then minse not the matter neither clippe ye the Lords goodnesse towards you by saying that indeede ye haue by our ministerie atteined vnto some knowledge euen to a verball knowledge so to my griefe I heare some to haue scoffingly said but whether yee haue receiued also the spirit of adoption that ye cannot tell yea some of you do vtterly deny But alas if ye haue euer felt the things before spoken of how ingratefull impietie and how impious ingratitude is this against God For what is this but for the excuse of your wauering mind to lie of the holy ghost And how much lesse sinne is this lying of the holy Ghost then that of Ananias and Sapphira of lying to the holie ghost Acts. 5. 3. I may amplifie this point by that which is written in the law against him that sinned against the Lord in denying vnto his neighbour that which was taken him to keepe or that which was put to him of trust Leuit. 6. 2. For if it be so great a sinne against the Lord for a man to deny vnto his neighbour that which was taken him to keepe or that which was put to him of trust to be restored againe to the owner without any benefit to the keeper oh then how heinous a sinne is it against the Lord to deny the free gift of God himselfe bestowed vpon wretched man neuer to be restored but to continue to euerlasting life Concerning such as are already separated from amongst you and do so continue if they haue made separation onely in zeale which is not according to knowledge without pride disdaine and contempt against all other such I wish well and seriously to consider the words and counsell of the angell which found out Hagar being fled from her mistris Sara for her hard dealing with her For as the Angell first asked her whence she came and whither she would goe and secondly vpon her answere that she fled from her dame Sara commanded her to returne to her dame and to humble her selfe vnder her hands Genes 16. 7. so and much more let the separatists among you consider the more whence they came and whither they are going as also to make the more hast of returning and humbling themselues to them whom without sufficient cause they haue for saken because their regeneration if they be regenerated receiued amongst them and wrought by some of them whom they haue for saken is a farre greater benefit then all that euer Hagar had had at the hands of her mistris Sara Touching both the that are separated and also that are not I do iointly intreat them with iudgement to consider first the speedy growth of them that decline that way like to the gourd of Iona Iona. 4. 6. not like to the graine of mustard seede whereunto the kingdome of heauen is compared Mat. 13. 31. which at the first being the least of all seedes afterward groweth not of the sudden but by degrees to be a great tree For may not this make them to suspect their course to be rather according to nature then according to grace Is it not more easie to goe downe the hill then vp the hill The rather may this sudden growth be suspected because it is more without meanes in one day or at least by small and simple meanes onely by priuate talking c. then before they did grow in grace and in the knowledge of our Lord Iesus Christ in many moneths Great indeede was the suddaine successe of the sermon of Peter Acts. 2. 41. and of the preaching of Paul to the keeper of the prison Acts. 16. 33. But alas the extraordinary and strange meanes before mentioned in either place doe shew not onely the said suddaine and great successe to haue beene extraordinary but also that the like extraordinary successe requireth more extra ordinary means then in these dais we haue warrant to expect Secondly let both sorts before mentioned further consider the scoffing gibing and contemptuous spirit I speake this with griefe of most of them that are separated against all other especially not inclining towards them most of all against them that haue done them most good if euer they haue at all tasted in truth how good the Lord is 1. Pet. 2. 2. Is the spirit of God the spirit of scoffing gibing and contempt No but of sobrietie of grauitie of meekenesse and of reuerence teaching them in whom it is not to be high minded but to make themselues though of high place equall to them of the lower sort Rom. 12. 16. and in meekenes of minde to esteem other better then themselues Philip. 2. 3. Lastly let both sorts before spoken vnto further yet obserue the ignorance of many that are most prone to separation in the things of greatest moment and of most necessity and also what little conscience they make of sactifying the Lords day not only not spending the time of their absence from our asseblies in priuate exercises of religion at home but also in walking vp and downe idlely in the fields woods c and finally how they neglect their callings and misspend their time in running vp and down to talke one with another of separation and so wast that little stocke which before through the good blessing of God they had gotten whiles they did diligently follow their calling In the largenes of my loue towards you I could write much more largely of these points But beeing loth to trouble other readers and too long to deâ—cine them from the treatise following I do forbeare The Father of our Lord Iesus Christ of whom is named the whole familie in heauen and in earth graunt to all you to whom now I do write that ye may be strength ned by his spirit in the inner man Ephes 3. 14. c. and that none of you may euer fall away vtterly from the grace of God The same God also so print all good things in all your harts both which are in this whole booke printed in paper and also which ye do daily read in other good bookes which ye heare or may heare in the publike preaching of the word that neither the loue of the world nor any other power of hell may euer be able to race them out that so God may haue the glory of them and your selues may inioy the fruit euen righteousnes peace ioy and comfort in this life and euerlasting glory in the life to come From Much Totham Aprill 20. 1610. Your most vnfained and faithfull in the Lord Thomas Stoughton THE CONTENTS OF THE SEVERALL CHAPTERS OF THIS TREAtise of the Dignity of Gods children with a note of
Christ pag. 467. THE DIGNITY of Gods children AND THE BASENESSE of all other CHAPTER 1. Of the speciall reason of writing this Treatise Of the Text of Scripture generally whereupon the same is grounded Of the coherence of the said Scripture with the words going before As also of the reason of them in respect of the words following Of the Logicall analysis or resolution of the said Scripture And of the first particular word therein AMongst many other sinnes of these last daies in respect whereof the Apostle hath foretold by the spirit that the times would be the more perillous this is one not the least that as men should be louers of themselues so they should not bee louers of them that are good 2. Tim. 3. 3. Now as by wofull experience we see other sinnes mentioned by the Apostle in the former place according to his said Prophecie to abound so all men whose eies are not smitten with too great blindnesse may behold the extreme hatred of the sons of men against â—he children of God and the manifold indignities that these do daily beare at their hands that know not how worthy their state and condition is For this cause I haue taken in land this present treatise of the dignitie of God children both for their better comfort against all such indignities as daily the wicked doe offer vnto them as likewise for their better instruction how to carrie themselues towards such their aduersaries and also that these their aduersaries may the better consider what they doe moâ—â—â—◠〈◊〉 such indignities to them whom they ought to honor that so seeing their fault in that behalfe they may if they belong to God repent thereof I am not ignorant that some things by diuers learned godly and reuerend men haue beene written pertaining to this theame Peter de La Place a noble man as it seemeth of France at least a worthy Christian and described by the name of one of the Kings Counsell and chiefe President of his Court of Aids in Paris hath written a godly Treatise in French Of the excellencie of a Christian which is also translated into English and printed 1576. In that worthy worke also of M. Rogers published about some fiue yeeres sithence there is one treatise viz. the sixt wholly of the priuileges of a Christian which argument differeth not much from this present theame Of the dignitie of Gods children Otho Casmannus likewise a very learned and godlie man hath written more lately two bookes in Latine one intituled Hominis spiritualis anatomia meditatio c. The anatomie and meditation of a spirituall man printed Anno 1605. the other intituled Christianus nomine re c. A Christian in name and in deed c. published Anno 160â— In both which are many sweet points not impertinent to my present argument Notwithstanding because the first of these Peter de La Place hath written very briefly and so long sithence that his booke is worne almost out of date so easily doth this age neglect and forget things how good soeuer of neuer so little antiquitie and because also that booke is hardlie now to be had Againe because M. Rogers his treatise of the priuileges of a Christian being a part of his great booke neuer separated from his other six treatises therein contained is not therefore euery mans money besides because it goeth vnder another title and doth handle but some part of the matter of this treatise and lastly because the two workes of Casmannus are only in Latine and therfore not fit for common Englishmen ignorant of the Latine tongue and because they are written in such a method as euery one vnderstanding the Latine tongue cannot well conceiue the same therefore notwithstanding all those said workes I haue thought it worthy the labour to write more largely of the dignity of Gods children then either Peter de La Place or M. Rogers and that in our mother tongue or then Otho Casmannus hath written and in such a volume as that although it be of greater quantity and price then the first other treatise before mentioned yet it is lesse then either the booke of M. Rogers or the two last bookes of Câ—smannus and therefore the more easily to be purchased by any of very meane abilitie Such also as haue read the other bookes before named shall not only finde the chiefe points in this that are handled in all those but also many other not touched in any of them in respect whereof they shall not thinke their labour lost in reading of this Now forasmuch as the Scripture ought to be the only ground of all Theologicall Theames therefore for the foundation whereupon to build all my worke following I haue the rather chosen 1 Iohn 3. 1. 2. 3. because sometimes I haue preached of this Text though nothing so largely as heere I doe write thereof The words of the Apostle are these The text of all the treatise 1. IOHN 3. 1. 2. 3. Behold what loue the Father hath giuen vnto vs that we should be called the Sonnes of God for this cause the world knoweth you not because it knoweth not him Deerely beloued now are we the sonnes of God but it is not manifest what we shall be and we know that when he shall be made manifest we shal be like to him for we shal see him as he is And euery one that hath this hope in him purgeth himselfe as he is pure IN these three verses two things are conteined The first is the dignitie of Gods children The second is the dutie of them Touching the former let vs obserue first the coherence of the Apostles words concerning the dignity of Gods children with that which before he had said in the end of the former Chapter as also the reason of the said words in respect of the matter following in the rest of this Epistle Secondly let vs consider the present words of the Apostle touching the foresaid dignity c. Touching the coherence of these words with the former it is this In the 28. verse of the former Chapter the Apostle had exhorted these Christians to whom he writeth vnto constancy saying And now little children abide in him meaning Christ This exhortation he had coÌ„firmed by an argument taken from the end in the very same verse viz. That when hee shall appeare they might be bold This end he illustrateth by the contrary in the next words adding and not be ashamed before him at his comming In the 29. verse he had also confirmed the same end by an argument taken from an adiunct or attribute of them that abide in Christ Which also he laieth foorth not barely or nakedly but as it were cloathed with an argument from their owne knowledge or testimonie in these words If ye know that he is righteous know yee that he that doth righteously is borne of him In which argument let vs obserue that hee doth not say as Note before he that abideth in him
vaile that is in heauen haue such strong consolation as that no storms or tempests of all the power of hell it selfe shall be able to remoue the same or at least so to remoue it as that they shall suffer shipwracke To the same purpose the Apostle Paul â—oineth these two together euerlasting consolation and good hope through grace 2. I hes 2. 16. The faith euen of the best and the best faith may sometime be so wounded that it may for a time fall into a kind of swoone as the faith of Peter did for a while and of Salomon for a long time In like manner their hope may be much quailed and shaken and obseured For faith being wounded hope cannot be found because it dependeth vpon faith But neither faith nor hope can be altogether and vtterly ouerwhelmed This then is a most singular priuiledge and comfort And hereby the children of God in great afflictions of this life in common death and famine in speciall want and penurie in sicknes in prison in banishment in the hatred and malice of many and mightie aduersaries in crosses abroad and in crosses at home as also in great assaults of Satan in great accusation of their owne conscience in remembrance of their great and manifold sinnes set before them by Satan in all their colours and amplified and aggrauated by all the circumstances that may be by this hope I say the children of God in all these are most cheerefull and comfortable as Paul was 2. Cor. 4. 8. c. when the wicked hang downe their heads are oppressed with cares feares and griefes and doe vtterly despaire and be also vncapable of all comfort But of these things somwhat hath beene said before and more shall be afterward Now all before said of our life knowledge wisedome holines and righteousnes generally as also more particularly of our sobrietie watchfulnes loue and hope is not so to be vnderstoode as if the said things were in like measure in all the children of God For all haue not the like outward meanes whereby to atteine vnto them neither the like time c. Besides as the hand of a man is greater then the hand of a child and as the hand of one man is larger then the hand of another and the larger the hand of any is the more it will comprehend of whatsoeuer it doth apprehend so there is difference both in the measure of faith which is the hand of our heart whereby we lay hold of Christ and also in the measure of Christ himselfe laid hold of by faith For although euery one that layeth hold of Christ layeth not hold of a peece of Christ but of whole Christ spiritually touching his essence yet it is not so touching his efficacy So then the more faith any man hath the more he layeth hold of Christ in maner aforesaid and consequently he receiueth the more life the more wisedom the more sanctification generally and particularly the more sobriety loue and hope In the matter notwith standing of iustification this holdeth Note not For he that hath the least faith is as perfectly iustified as he that hath the greatest Our life knowledge wisedom c. doe admit plus minus more and lesse But our iustification doth not so No man is iustified in part before God except he be iustified perfectly and altogether If a man could be iustified and discharged of all his sinnes but only of one and that one the least of all otehr yet that one were sufficient to the eternall coÌ„demnation of that party notwithstanding his iustification and discharge from all the rest The worke also of our iustification is but one worke wrought all at once not by degrees But though our regeneration be so likewise I meane of the whole man together not first of one part then of another though also in our regeneration our sanctification be likewise begun yet our sanctification is not perfected all at once but by degrees it is more more encreased To shew this more Note plainly for I desire to be rather indeed perspicuous for the edification of the simplest theÌ„ by obscurity to seem profound for the affecting of the learned or rather of some that are more curious then truly desirous of good knowledge to whoÌ„ plainnes seemeth basenes To shew this I say more plainely as our regeneration is nothing elst ut our new birth so our sanctification may be compared to our starure As therefore a man is but once naturally borne not by degrees but all together and the new borne babe as soone as eure he is out of the mothers wombe is as perfectly borne as he that is 20. or 40. yeeres old but being new borne he is not presently of his perfect stature but commeth groweth to that by degrees in time by meate drinke and other meanes fit for the same so is it touching our regeneration saÌ„ctification we are new borne all at once euen the first day we receiue by the word the spirit of adoptioÌ„ but though the also we begin to be saÌ„ctified yet we grow more more therin afterward as the new born babe doth in stature Last of all the matter of our iustification is altogether without vs euen wholly in Christ as he did actiuely passiuely obey his father performing his whole wil for doing suffering that which he required but our spiritual life and other things before spoken of are things within vs. As Christ first apprehended by faith aloft as it were doth iustify vs in heauen hauing before notwithstanding here in earth fully satisfied his fathers will in our behalfe so after ward and from the very moment of our iustification hee dwelling likewise in our hearts by the said faith spiritually doth sanctifie vs here in earth Within this excâ—ption likewise of our iustification to be without differing degrees of more or lesse as are in other things before mentioned I comprehend the freedome of the children of God before noted as one point of their being the children of God esâ—ecially touching the latter branch thereof that is not their freedome from the bondage of sinne and satan but their freedome of the new heauenly Ierusalem for trading and traffiquing for the merchandises thereof as also for enioying other priuiledges belonging to the said freedome For to grant that the freedom of the children of God from the bondage of sinne is not all alike though in some respects it must be acknowledged to be like yet this is most certaine that the other branch of their freedome is alike in all For one as well as another of them that are regenerated and borne againe to God haue the like freedome of heauen and all may in like manner trade for the commodities thereof Notwithstanding as they that are alike free of a city neither haue all the like stock at the first to begin with neither all the like dexterity Note to vse their freedome and stock to the most
aduantage of themselues wherby some thâ—iue and prosper more then other so is it with the children of God Though they be all alike free of the heauenly Ierusalem euen of the Câ—ty of God which is called the kingdome of God yet the Lord giueth not the like stocke and portion of his graces to all where with as it were to set vp and to begin and so they do not all alike thrâ—ue and prosper In all these things hitherto handled from the eight Chapter to this place doth consist the matter of our being the children of God and that excellent and glorious image of God which being before regeneration altogether defaced in vs is now by regeneration through the great grace and mercy of God againe renued in vs. It is I say only renued in vs that are regenerated It remaineth still in all the wicked and meere naturall men altogether defaced Yea as this image of God so before described iâ— daily more and more increased in all that are new borne so likewise the image of the Diuell which all naturall men haue by nature and by propagation from their parents is the more increased in such the longer they continue in their said naturall state As naturall children borne in fauour like their father the more they grow in stature doe the more resemble their naturall Father so all naturall men being as we haue heard the children of the diuell and fashioned in qualities like vnto him do the more resemble him the longer that they coÌ„tinue in their naturall state the more they heape sinne vpon sin By this image of God so renewed and daily increased in all the new borne children of God the poorest and meanest of the said children of God how deformed soeuer they be in body bleare-eied or squint-eyed crook-necked crook-backed or crook-handed or legged or hauing any other bodily deformity are notwithstanding more truly beautifull then euer was Absolom though In all Israel there was none so much to be praised for beauty as Absalom because that froÌ„ the sole of the foot euen to the top of his head there was no blemish in him 2. SaÌ„ 14. 25. This beauty of the body may decay by age by sicknesse and by diuers other meanes There be many sinnes also the continuance wherein doth take away the most excellent bodily beauty that is Doth not whoredome this oftentimes For doth not that foule disease not fit almost to be named which for the most part accompanieth that sinne eat vp a man within and without doth not drunkennesse cause rednesse of eyes Pro. 23. 29. bloughtinesse of face and tunne-like growth of the whole body yea doth it not as it were transubstantiate them into monsters that were before acquaintance with that sinne comely and goodly persons As therefore Bathsheba speaketh euen to Salomon her sonne whom she knew should be king for the better directing of him in choice of a wife that he might not respect beauty of the body so much as inward graces and vertuâ—s and yet who should respect beauty if kings may not As I say Bathsheba speaketh to Salomon touching this matter so say I Fauour is deceitfull and beauty is vanity Pro. 31. 30. But the image of God renued in the new birth of the children of God and the spirituall beauty therof shall continue for euer in all sicknesse and in death it selfe yea it shall euery day increase more and more as afterward we shal heare yea at the last in the resurrection also it shall be crowned with such a glorious beauty euen of the body as in handling of the second verse and of our future similitude to Christ himselfe shall be shewed as in respect wherof the goodliest beauty of any man or woman that euer was in the world shall be seen to haue been deformity Doth not this also amplifie the dignity of Gods children To conclude all hitherto spoken of the things wherein the being and matter of the children of God as they are the children of God doth consist whatsoeuer other things meer naturall men haue or whatsoeuer resemblances be in some hypocrites either of all the things before handled or of some of them yet in truth all such are vtterly void of them As before touching the life of God we compared meer naturall men to images applying that vnto them that Habbakuk speaketh of images that although they were laid ouer with gold and siluer yet they had no breath in them so now also all those things whereby images be described Psal 115. 4. 5. 6. 7. 8. may likewise be spoken of meer natural men and of all wicked men whatsoeuer They haue a mouth and speake not they haue eyes and see not they haue eares and heare not they haue noses and smell not they haue hands and handle not they haue feet and walke not neither make they a sound with their throat These things I say wherby images are thus described may also be applied to all meer naturall men For though such haue all such parts of men yet they performe no office of such parts either towards God or men which do belong vnto them Thus much touching the image of God renued in the new borne children of God and touching all things wherein the same consisteth as also touching the increase of the dignity of the children of God thereby CHAP. XV. Of the finall cause of the regeneration and new birth of the children of God AFter the efficient causes both principall and instrumentall and after the materiall causes of our regeneration so considered as we haue done it followeth now that we should enter into consideration of the forme and of the end of our said regeneration Touching the forme it is very hard in so spirituall a thing to distinguish it from the matter For what is this forme but our similitude and likenesse to the spirit of God and therfore also to God himselfe For is it not said that we that are adopted to be the children of God are sealed by the spirit of God to the day of redemption Ephes 4. 30. and 1. 13. And what is to be sealed by the spirit of God but to haue the stampe and similitude of the spirit set vpon vs Is not the sealing of letters or of other writings the imprinting of the similitude of the seale it selfe vpon the wax affixed to the said letters and other writings that is the impression of the forme that is engrauen vpon the said seale And what is all this but that which we heard before of the knowledge wisedom holinesse righteousnes c. wherein consisteth the matter or being of the children of God To passe therfore from the form and not to be curious in distinguishing therof from the matter let vs come to the end why God hath so loued vs as to make or to call or to declare vs to be his children This is noted and expressed to be the praise and glorie of his grace Ephes 1. 6. For these words are not there
to bee with them for the same end so it is not to bee doubted but that then they did and nowe daily do so For they are the good ground into which the good seede of Gods word falling bringeth foorth fruit some an hundred folde some sixty folde and some thirty folde Mat. 13. 23. or as Marke setteth downe the words in a contrary order one thirty another sixty and some an hundred Marke 4. 20. The which change of order is the more to bee obserued that neither they that bring forth Note an hundred fold should despise them that bring foorth but thirty folde neither they that bring bring foorth but thirty should be discouraged because they come short of them that bring foorth an hundred fold For though Matthew set the hundred folde in the first place and the thirty folde in the last place yet Mark setteth the thirty folde in the first place and the hundred fâ—ld in the last place Yea to be thus more and more abundant in the fruits of the spirit and of righteousnesse is that which our Sauiour hath promised To him that hath shall bee giuen and hee shall haue abundance Mat. 13. 12. and 25. 29. and again I am the vine and my father is the hus bandman euery branch that beareth not fruit in me he takeeh away and euery one that beareth fruit he purgeth it that it may bring forth more fruit Iohn 15. 1. 2. The same is likewise taught by the two parables Mat. 13. 31. c. wherein the kingdome of heauen is compared first to a graine of mustard seed that being the least of all seeds groweth to a great tree secondly to leuen which beeing little seasoneth or sowreth an whole lump of dough The end also of the ministery of the gospell is not onelie that the Saints might bee gathered together but also that they might grow vp into him viz. into Christ which is the head by whom euery member receineth encrease Eph. 4 12. 14. 15. The prophet likewise saith that the righteous shall flourish like a palme tree and grow like the Cedars in Lebanon and that they that are planted in the house of God that is onely the children of God for without are dogges Reu. 22. 15. shall flourish in the courts of God and still bring forth fruit in their age and shall be fat and flourishing Psal 92. 12. 13. Finally the angel of the church of Thyatira is commended by our Sauiour to haue had more works at the lust then at the first Reuel 2. 19. By all these arguments who seeth not that it is a most honorable thing not onely to be so partaker of the death and resurrection of Christ as first I said as likewise of many other graces the least whereof is more worth then all the pearles and treasures riches of the earth but also to haue all the said excellent graces euery day more and more encreased in vs and to abound in such dainty and pleasant fruits as it were for Gods owne diet as whereto the most excellent fruits of the garden of Eden at the first planting thereof by God himselfe were nothing comparable For such as the tree is such is the fruit But the tree of these fruits being as before wee heard Christ Iesus himselfe is better then all the trees in the first garden of Eden Therefore the fruits of this tree so planted as it were in the garden of our hearts are like to the tree it selfe That all the children of God do not alwaies thus thriue prosper and beare fruit it is either because they doe not seeke it as they ought to doe or that they doe not vse such meanes as they should or that they are not alike incorporated into Christ or that they doe not alike beleeue the promise of God for the working and encreasing of those things in them as hath beene said they would or for some other such like cause To conclude this point all the former things so said are yet the more because the children of God doe not only beare such fruits and that in great abundance euery day more then before but also that they doe it with great delight and pleasure For so the man that is blessed is described viz. not onelie not to walke in the counsell of the wicked or not to stand in the waie of sinners or not to sitte in the seate of the scornefull but also to haue his delight in the lawe of the Lord Psalme 1. 1. 2. What In the reading of it onely or only in the study of it because it followeth that he meditateth therein day and night Not so but also in the practise and obedience of it This is manifest first by the opposition of this branch to the former of walking in the way of the wicked Secondly by that which followeth in verse 3. viz. that he is like the tree planted by the riuers of waters that bringeth forth not leaues but her fruit in due season So The fear of the Lord and great delight not in the histories nor in the eloquent phrases and sentences of the Scripture Note which beeing more excellent then all other histories eloquence whatsoeuer may and will delight a carnall man but in the commandements of the Lord are ioyned together as concurring in the man that is blessed Psal 112. 1. This is further euident by the example of Dauid who reioiced when they said vnto him wee will goe to the house of the Lord. Psal 122. 1. If he reioyced to see other forward in going to the house of the Lord did he not much more reioice to see them bring forth the fruit and that plentifully of their going to the house of the Lord And if he reioyced to see other so to doe shall we thinke that himselfe did not much more cheerfullie and gladly do the workes of God yea we see that he did For how did he ioy in the bringing home of the Arke Yea is it not sayd that he danced with all his might before the Lord 2. Sam. 6. 14. How glad also was he and how did hee reioice and blesse God when Abigail met him and perswaded him to change his mind and to reuoke his former vowe against Nabal How I say did he then reioyce and blesse God saying Blessed bee the Lord God of Israel that sent thee out this day to meete mee And blessed be thy counsell and blessed bee thou which hast kept me this day from comming to shed bloud 1. Sam. 25. 32. If he so reioyced for being kept from so great a sinne wee may well thinke that he much more reioyced in an higher degree of sanctification viz. in bearing the fruits of godlines aboundantly euery day more then other Such liberty haue all the children of God as that they are not only freed from the bondage of sinne and do bring forth the fruits of the spirit and of righteousnesse but that also they do this with great delight and ioy O sweet
they can defend themselues by the 7. commandement by many precepts of Salomon against such sins Pro. 5. 3. to the 15. Pro 6. 25 c. 7. 22. 22. 14. 23. 26 c. 29. 3. and of Agur Pro. 30. 18. 20. and by many rebukes thereof in the Prophets Iere. 5. 8. Hose 4 10. Amos 2. 7. Mica 3. 5. and in the new testament Eph. 5. 3. Colos 3. 5. Heb. 13. 4. So likewise by the example of a chast mind in Ioseph Gen. 39. 9. and in Iob Chap. 31. 1. 9. and lastly by the iudgements of God not only vpon the Gibeonites for their horrible abusing the Leuites wife but also first vpon the Israelites for being so forward to punish Note the Gibeonites and yet not thinking vpon the Leuit both for hauing a concubine and also for hauing an harlot to his concubine and seeking her vp againe as though she had been an honest and graue matrone when she had most whorishly and wickedly run away from him Iudg. 20. and by exclusion of such out of the kingdom of heauen 1. Cor. 6. 9. Ephe. 5. 5. Reuel 21. 8. and 22. 15. The worldly allurements to theft couetousnesse and to other vniust hard dealing with men concerning their goods and prouocations to withhold their owne when necessity requireth the bestowing of them vpon other they can resist and ouercome by the eight commandement and by many other precepts to the same purpose and by Zech. 5. 2. 3. as also by the great oath of the Lord by his owne excellency against them that swallowed vp the poore and that thought so long for the end of euery new month day and of the Sabbath for setting forth wheat and making the Epha small Amos 8 4 c. and by the iudgements of God vpon Achan Nabal Gehezi Ahab Iudas Isâ—ariot other If any motions be to beare false witnesse to ly c. they haue at hand the ninth commandement with Exod. 23. 1. Leuit. 19. 11. Psal 5. 〈◊〉 and 15 2. 52. 6. Pro. 6. 19. 12. 18. and 22. and 19. 5. 21. 18. and â—4 28. and 25. 18. and that our Sauiour saith The diuell is a lyar and the father thereof Ioh. 8. 44. and the iudgements of God vpon Gehazi as well for his lying as for his greedy couetousnesse and that lyars are reckoned vp among the fearefull and the vnbeleeuing c. which shall haue their part in the lake which burneth with fire and brimstone Reuel 21. 8. and that whosoeuer loueth or maketh lies shall be without with dogs c. Reuel 22. 15. Against all concupiscence and first motions against our neighbor they haue the tenth commandement and that such concupiscence is the fountaine of actuall sinnes which bring death Iames 1. 14. 15. and the complaint of the Apostle against the same with earnest desire to be released disburdened thereof Rom. 7. 24. That that hath been said of the priuiledge of the children of God by the sword of the Spirit the word of God for their defence against the former tentations may be said touching other tentations also vnto other sinnes The like may be said concerning errors and heresies Let vs take a short view of some of the popish heresies whereunto so many Iesuits and other Romish croaking frogs in euery citie towne village and almost family doe now so busily perswade all states and degrees of men women children and whereof great multitudes of euery state sex age are as apprehensiue because they haue not beleeued the truth of the Gospell thus long preached vnto them but haue had pleasure in vnrighteousnesse 2. Thes 2. 12 as the Iewes were mad vpon sacrificing to the host of heauen Ierem. 7. 18. and as any children are to see plaies goodly shewes and other such vanities Do such frogs therefore and Romish serpents perswade that none can know the scriptures to be of God but by the authority of the Church Against this the children of God may defend themselues by these arguments out of the word First that the Church hath no authority aboue the scriptures and that the scriptures take no authority from the Church First because the Church being a company of men therefore as Christ himselfe receiueth not the record of man though as good as Iohn Baptist Iohn 5. 34. so neither doth the Scripture Secondly because the word being without error and teaching that all men are subiect to error it cannot therefore receiue authority from them much lesse be subiect vnto them Thirdly because the Scripture is the testimonie of God and the testimony of God is greater then the testimonie of man 1. Iohn 5. 9. Fourthly because the Church hauing all her authority from the word for how shall the Church proue that she hath any authority but by the word the word cannot haue any from the Church Fiftlie because the Church is none of the witnesses reckoned 1. Ioh. 5. 7. 8. Sixtly because they that will not beleeue the scriptures will neither beleeue one raised from the dead Luk 16. 31. nor Christ himselfe if hee were here to speake personallie vnto them Iohn 5. 47. How then will they beleeue the Church that will not belieue the scriptures Secondly the children of God haue this to plead against the former heresie viz. that many other things doe witnesse the scriptures to be of God though the Church should not only be silent in that behalfe but also vtterly deny the same Namely first of all the spirit of God whereby they are sealed and crie Abba father which searcheth all things euen the deepe things of God so that as no man knoweth the things of a man but the spirit of a man which is in him so no man knoweth the things of God but the spirit of God 1. Cor. 2. 10. 11. If no man know the things of God but the spirit of God how can any man know the scriptures themselues but by the spirit of God For where are the things of God but in the Scripture How also can any man not know the Scriptures to be of God that hath the spirit of God Secondly the children of God know the scriptures to be of God by the pure and holy matter of the scriptures agreeable to the nature of God himselfe Thirdly by the disagreement of the scriptures to the nature of man condemning whatsoeuer commeth from the same the children of God vnderstand the scriptures not to be of man and therefore consequently of God Fourthly by the excellent harmony of all the scripture and by the perpetuall euen threed of truth spunne thorowout them without any knot of vntruth from the beginning to the ending Fiftly they know the same by the diuine stile and phrase of the scripture sauoring altogether of God himselfe Sixtly by the iust accomplishment of all things foretold in the scripture and that in the manner and time therein also mentioned Seuenthly by the mighty effects of the word at the preaching
also depriued of all other good company and of all other comforts how wofull is his state and condition What then is to be said of the condemnation of the wicked in this behalfe in that I say they shall not only be cast out from the presence of God but also be bereaued of alother good cōpany comfort The fourth degree of condemnation is that besides the three former they shall be awarded the company of the diuell and his Angels So our Sauiour saith Depart from me ye cursed into euerlasting fire prepared for the diuell and his angels In this description of euerlasting fire from the persons to whom the same belongeth or for whom it is prepared and who also were first thrown into it namely the diuell and his angels we see who shall be the companions of those that shall be thrown out from the presence of God How fearfull this is let it be considered by the fearfulnesse that is in the best and stoutest hearted men at the apparition euen of blessed spirits For to omit how Mary feared when the Angell appeared vnto her with the ioyfullest salutation that euer before she had heard To omit I say her feare because she was but a woman To omit also the feare of the shepheards when the Angell of the Lord came vpon them c. and brought them glad tidings that should be to all people viz. that vnto them was that day borne a Sauiour c. Luk. 2. 8. c. To omit I say this also because they being but simple poore and plaine men might perhaps be afraid without a cause and yet who oftentimes of better courage then such How did Cornelius a valiant man a man of courage a Captaine of a band called the Italian band a deuout man also or a religious man and one that feared God how did he feare when an Angell came to him as he was priuately humbled before God in praier and fasting oh how few such or other great persons in these daies are so exercised in their priuat closets and when the said Angell called him by his name Cornelius Acts 10. 3. 4. Neither onely is the apparition of spirits indeed thus fearfull to flesh and bloud euen to the stouest but also the very suspition and imagination of a spirit is very fearfull not to one alone but to many together When all the disciples saw our Sauiour come walking vpon the sea in the night toward their ship how were they troubled how cried they out for feare saying according to their imagination It is a spirit Mat. 14. 26. After that also how were the said disciples abashed and afraid when in the meane time by the companie and sermons and works of our Sauiour they should haue gathered more strength supposing only they had seen a spirit Luk. 24. 37. because Christ came vnto them and stood in the midst of them all the dores of the house where they were being fast shut Was the apparition of a blessed spirit from heauen sent with most comfortable message so fearfull to them before mentioned Was the bare supposition and imagination of a spirit so fearefull to all the disciples not once but twice Alasse then how fearefull shall it be to the wicked in the end to haue the company of no other but of all vncleane spirits euen of all the diuels in hell Dauid crieth out as bewailing his condition that in the time of his exile he was not only banished from the Courts of God and from the tabernacles of God and from those ioifull assemblies that sometimes he had had in those places but was also forced to dwell for a time with the wicked Woe is to mee saith he that I remaine in Meshech and dwell in the tents of Kedar◠My soule hath too long dwell with him that hateth peace Psal 120. 5. 6. Indeed the companie of the wicked here is the porch or portall of hell and the wicked are called diuels Ioh. 6. 70. yet they are but yoong diuels and little diuels in respect of the diuels in hell and some of them are sometimes by the mercie of God made Saints If therefore Dauid thought it so wofull and if it be indeed so wofull to be but in the porch or portall of hell and to dwell but a little and as it were to lodge a night or two by the way in our pilgrimage heere and our iourney towards heauen in an Inne with yoong and little diuels how wofull may the wicked thinke it will be to dwell alwaies withall the great and master diuels in hell it selfe Truly how lightly soeuer they account it now because they do but slightly think of it yet one serious thought of it would make their haire stand vpright on their heads If it doe not the lesse feare they finde by hearing and thinking of it heere the more shall their feare be when they shall see this foule company and none but them The fifth degree of condemnation is that besides all hitherto said of this argument they shal be throwen into a place of vtter darknesse Matth. 8. 12. and 22. 13. and 25. 30. And indeed how can it be otherwise For sith God is light and in him dwelleth no darknesse 1. Ioh. 1. 5. and seeing he dwelleth in the light that none can attaine vnto 1. Tim. 6. 16. and seeing Christ Iesus also is the Sunne of righteousnesse and the light of the world as before we haue heard therefore it cannot be but that such as are shut out from the presence of God and of Christ are also in extreme darknesse As also the wicked doe heere loue darknesse more then light Ioh. 3. 19. so it is meet they should afterward be committed to a place of darknesse Therefore also when the wicked are heere conuerted they are said to be turned from darknesse to light Act. 26. 18. and to bee called out of darknesse into his maruellous light 1. Pet. 2. 9. How fearefull in this behalfe the condemnation of the wicked shall be may appeare if we shall consider both that which I haue before written in Chap. 10. of the spirituall darknes and blindnesse of the wicked in this world as also that which wee daily see of outward darknes heere and of the vncomfortable condition of such as are either blinde and so liue continually in darknesse or that are cast into prisons and dungeons where they are depriued of all light The sixth degree of condemnation is that besides all the former points the wicked shall haue most exquisite yea vnspeakable torments yea such as no heart of man can conceiue These are expressed by the names of such things in this world as are to flesh and blood most fearefull For in those places before alleged Matth 8. 12. and 22. 13. and 25. 30. the place of condemnation is not onely called a place of vtter darknesse but a place also where is weeping and gnashing of teeth It is also called by the name of death Rom. 6. 23. yea also of
the second death Reuel 2. 11. And this second death is tenne thousand times worse then the first death I meane then the separation only of the soule and the body yea it were better ten thousand times that the soule and the body of the wicked should die and vtterly perish and come to nothing as the life and body of beasts doe then that they should bee tormented as they shall be Therfore it is called by the name both of the second death and also of fire euen of the lake that burneth with fire and brimstone Reu. 19. 20. and 20. 10. It is likewise called a worme and a fire Marc. 9. 44. c. where in verse 43. the word hell and sire are ioined together How intolerable also the paines and torment of hell bee it appeareth by that of the rich mans soule in hell Luk. 16. 23. 24. where it is said that he being touching his soule in hell and seeing Lazarus a farre off in Abrahams bosome marke this word afarre off against the Papists that will haue Abrahams bosome to be neere vnto hell and a part of hell it selfe he cried out to Abraham that Lazarus to whom before he had denied all comfort and to whom his dogs had shewed more mercy then himselfe he cried I say that Lazarus might be sent to dip the top of his finger in water for the cooling of his tongue Why so Because said he I am tormented in this flame Such then were his paines and torments that if he might haue had but a little ease for one member he would haue accounted it an exceeding fauour Such also shall be the torments of all other the wicked that shall be condemned And although the torments of condemnation be thus described by these fearfull things in this life yet the truth is that no fearefull thing in this world can sufficiently expresse the torments of the wicked in the world to come The most exquisite torments that euer haue been deuised by any mercilesse cruell and sauage tyrants for the bodies of men hanging burning either all at once or by piece-meales renting in pieces with wild horses pinching the flesh off with hot irons boyling in lead sawing broiling vpon gridyrons and such like all these I say are but sports pastimes delights and pleasures in respect of the torments to come in an other world All these degrees of condemnation hitherto spoken of are the more because the said condemnation so described shall be euerlasting without end without any mitigation that is signified by the worme that dieth not and by the fire that neuer goeth out Mark 9. 44. c. as also by the answer before spoken of of Abraham to the rich man tormented in hell therefore also we heard it before called euerlasting fire and euerlasting paine Mat. 25. 46. and euerlasting perdition 2. Thes 1. 9. Yea so farre is the condemnation of the wicked from all end and mitigation that when all other things shall haue a kind of end and when the soules of the wicked shall be ioyned to their bodies in the day of iudgment then likewise shal their torments be increased This much amplifieth all the former It is much to haue the frowning countenance and wrathfull sentence of God to be banished from his gratious presence and to be depriued of all good company and of all other good things to bee made a companion of diuels and to be cast into the place of vtter darkenesse where is weeping and gnashing of teeth and there to be tormented with a worme gnawing and a fire burning all these things I say are very much though they should be but for a time but neuer to haue God to looke cheerefully vpon them or to speake comfortably vnto them to bee banished from his gratious presence for euer neuer to haue any good company nor any other comfortable thing to be alwayes companion with the diuels and to be throwne into the place of darkenesse from whence there is no hope of any redemption and to be tormented vnspeakably for euer without any mitigation to haue a worme alwaies gnawing within and neuer dying and a fire euer burning without and neuer consuming or wasting alas alas what eare doth not tingle to heare what heart doth not quake and ake tremble and shiuer to thinke vpon it Yea who quaketh not who in euery member and ioynt trembleth not to consider of it though himselfe be assured of freedome and discharge from it How then shall they quake quiuer and tremble that shall indeed bee so condemned All miserie and punishments here are somewhat mitigated to him that suffereth them by hope of an end at the last if not before yet at least in the houre of death The hardest apprentiship that euer was with the most cruel merciles master after the longest time serued had some cōfort by thinking the time thereof to come to bee shorter than that that was past The like may besaid of any other bondage But in the condemnation of the wicked the longest time is alwaies behind A beginning there is but no ending An hundred yeers past a thousand follow and so million after million O dolefull ô wofull ô fearfull condition When Saul heard of the losse of this life the day following not by the spirit of truth but by the father of lies satan himselfe not transformed into an Angell of light but only appearing in the habit of a Prophet He fell straightway all along vpon the earth and was sore afraid because of those words so that there was no strength in him neither could any body almost comfort him 1. Sam. 28. 17. Belshazzars countenance was changed and his thoughts troubled him at the sight of the hand writing vpon the wall writing indeed his present ouerthrow yet not to his vnderstanding till Daniel did read and interpret the said writing that the ioints of his loines were loosed and his knees smote one against the other Dan. 5. 6. His bones as we say did rattle in his skin because from the guiltinesse of his conscience he feared the worst though as yet hee knew nothing How then think we was he perplexed when the sentence of God therein contained was executed vpon him Felix trembled to heare Paul but dispute or preach of righteousnesse temperance and the iudgement to come Acts 24 25. Alas then how do al those tremble and gnash their teeth that do already feele the execution of the sentence of condemnation in their soules And how shall they and all other the wicked quake and tremble in the day of iudgement when they shall receiue the full sentence of condemnation against their soules and bodies for euer and euer without reuocation without mitigation The more fearfull that thus it appeareth and is manifest shal bee the condemnation of the wicked that die in their sinnes the greater priuiledge prerogatiue and dignity it shall be to the children of God to be freed and discharged from the same I might haue illustrated all before
before heard that the regeneration or new birth or second creation of the children of God is a greater and more excellent worke then the first creation of all things and sith the Angels haue their part onely in the first creation why may not this also bee thought to bee some prerogatiue of the children of God aboue the Angels Last of all Christ promiseth that the children of God shall sit with him in his throne as himselfe sitteth in the throne of his Father and that by them hee will iudge the world yea the Angels that are fallen Hath hee promised any such thing to the Angels that doe stand or hath hee saide anie such thing of them they are indeed said to stand before him and about his throne c. but they are neuer said to sit in his throne To stand before him and round about his throne importeth onely seruice But to sit and that in his throne importeth authoritie and maiesty But some man against all before spoken of the preeminence of the children of GOD in earth aboue the Angels in heauen may perhaps obiect that our Sauiour speaking of the state of Gods children in the world to come doth set it foorth by their similitude to the Angels in heauen saying when they shall rise againe from the dead they are as the Angels of God in heauen Matth. 22. 30. If in the resurrection they shall bee but like to the Angels how can they here be said to haue any preeminence aboue them To this I answer that it is but a sleight and weake obiection for our Sauiour doth not simply say that in the resurrection the children of God shall be like the Angels but onely that as touching mariage where of the question was propounded by the Sadduces they shall be like and therefore he saith In the resurrection they neither marrie wiues nor wines are bestowed in marriage but they are as the Angels of God in heauen So then this comparison of likes is not in all things but only as touching marriage and this is more manifest by that which followeth in the second verse of this present text where we read and shall afterward by Gods grace heare that at the appearing of Christ we shall not only bee like to the Angels but also to Christ himselfe which is likewise more then euer we read of the Angels Now though I haue hither to thus written of their preeminence of the children of God aboue the Angels in respect of their communion with Christ and by vertue thereof yet we must neuer forget that as there is that preeminence so also in some other respects the Angels for the present time especially haue great prerogatiue aboue the children of God Namely first that they dwell in heauen the children of GOD in earth Secondly that they are altogether spirit the children of God flesh and spirit Thirdly they are free from all sinne and consequentlie from all miserie the fruit of sinne the children of God whiles they are clothed with corruption are subiect to sinne and doe sinne daily and by sinne they are also subiect as to many other calamities so at last to death it selfe So in these respâ—cts they are inferior to Angels but in the former they haue a great prerogatiue What a dignitie is this what an honour what a glorie to all the children of God to be so aduanced was it not a great honor for Daniel to be one of the three rulers that were by Daniel to be one of the three rulers that were by Darius set ouer all the one hundred and twenty gouernors whom hee had before set ouer all his whole kingdome How greate then is the honour of all the children of GOD in that they haue a preeininence aboue Angels who in respect of other creatures vnder GOD are principalities powers mights and dominions What was Darius himselfe yea what was great King Salomon in all his earthlie pompe in all his honor in all his roialtie and glory in respect of the least Angell If any man notwithstanding all before written of this point touching the preeminence of the children of God aboue Angels shal differ in iudgement let him vnanswerably and plainlie without cauilling answer my former reasons and shew better for his iudgement and I will easily change my former opinion I affect not any noueltie I am not delighted with singularitie neither am I so peremptorie in any thing that I hold differing from other the true seruants of God but that I am ready in al humilitie to submit my spirit to the Prophets which shall speake according to the ancient holy Prophets and Apostles In the meane time let not this point be thought a curious or vnnecessarie paradox but let it rather be regarded as a point of great vse to prouoke vs to more thankfulnesse vnto God and to be so much more zealous of his glorie by how much the more he hath aduanced vs and finally the more to comfort vs and the better to assure vs of the continuance of Gods fauour towards vs the more highly he hath exalted vs. CHAP. XXX Of the promises of God to them that shall shew kindnesse to any of the children of God and of the threatnings to the contrary c. HAuing hitherto beene thus large and plentifull in laying foorth the dignity of Gods children I will now inlarge the same but by one argument more viz. by the promises of God to them that shall doe any thing for his children by his threatnings against those that doe them any hurt and by the performance from time to time of the said promises threatnings For heereby it doth the more manifestly appeare in what price and reckoning they are with God Touching the promises and threatnings of God in behalfe of his children they are first of all ioined together For when God first made a speciall couenant with Abraham and his seed this is one speciall article as before vpon other occasion wee haue heard of the said couenant that God would blesse them that should blesse him and curse them that should curse him Gen. 12. 3. Was this promise made to Abraham as one man Not so but as he was the root and father of the faithfull Therefore all the faithfull children of God haue right to the said promise and it doth belong to euery one of them as well as it did to Abraham himselfe so that whosoeuer shall blesse or doe any good to any of Abrahams children by faith hee may as well looke for a blessing from God as any that blessed Abraham or did any good to Abraham himselfe and whosoeuer shall curse or doe any hurt to any of Abrahams children by faith he may as well feare a curse from God as any that euer did curse or doe any hurt to Abraham himselfe Touching promises in particular If hee bee blessed that is vnder many blessings which generally iudgeth wisely of the poore Psal 41. 1. and that generally likewise is mercifull because he shall