The Triumph of a True Christian Described, Commentary on verse · Verse 19-23
VERSE 19.20.21.22.23.
For the feruent deſire of the creature waiteth when the ſonnes of God ſhall be reuealed.
Becauſe the creature is ſubiect to vanitie, not of it owne will, but by reaſon of him, which hath ſubdued it vnderunder hope.
Becauſe the creature alſo ſhall be deliuered from the bondage of corruption, into the glorious libertie of the ſonnes of God.
For we know that eueryevery creature groneth with vsus alſo, and trauelleth in paine together vntounto this preſent.
And not onelyonly the creature, but we alſo which hauehave the firſt fruites of the Spirit, euen we do ſigh in our ſelues, waiting for the adoption, euen the redemption of our bodie.
IN theſe verſes the Apoſtle further proues, that the glorie that ſhall be put on Gods children in heauen, ſhall be exceeding great and weightie. For hauing ſaid verſe before, that the heauenly glory that ſhall be ſhewed or reuealed to Gods children, doth farre exceed their preſent ſufferings, he here confirmes that propoſition, and he here further proues, that the glorie where with Gods children ſhall be inueſted in heauen, is both exceeding great, and alſo moſt ſure and certaine, that it ſhall be both great glorie, and alſo certaine glorie, and to that purpoſe he brings two arguments. The firſt is from the expectation of the creature, that the creature doth expect and looke for it, that the creature doth waite for the manifeſtation of that glorie. And the ſecond is from the expectation of ſuch as hauehave the firſt fruites of the Spirit, that they alſo expect and looke for it, and waite for it: and that which both the creature by ſecret inſtinct of nature, and alſo the godly by the inſtinct of grace, and the motion of Gods Spirit, do expect, and looke for, and waite for, muſt needs be both great and excellent, and alſo moſt ſure and certaine.
Now the firſt argument of the Apoſtle is layd downe verſe 19. and that not barely, but with amplification, from the manner how the creature waites for the reuelation of the ſonnes of God, as namely, that it is with earneſt and feruent deſire after it.Verſe 19. The feruent deſire of the creature, ſaith the Apoſtle, waiteth when the ſonnes of God ſhall be reuealed.
Then in the two verſes following he bringeth two reaſons why the creature doth with earneſt and feruent deſire waite for the reuelation of the ſonnes of God, as firſt in verſe 20.Verſe 20. he brings a reaſon from the preſent ſtate and hard condition of the creature, that the creature is now for the preſent ſubiect to vanitie, and therefore waiteth when the ſonnes of God ſhall be reuealed. Which ſubiection is further ſet forth, the Apoſtle explaning how the creature is ſubiect to vanitie, that is, not of it owne will, but from another cauſe, by reaſon of him which hath ſubdued it. Whereunto the Apoſtle adioynes hope of deliuerance, and ſaith, By reaſon of him which hath ſubdued it vnderunder hope: and ſo he falleth on the ſecond reaſon, why the creature doth with feruent deſire waite for the reuelation of the ſonnes of God, verſe 21.Verſe 21. which is taken from the future better eſtate of the creature, as that the creature ſhall be deliuered from the preſent hard condition to a better ſtate, becauſe the creature alſo ſhall be deliuered (the Apoſtle expreſſing from what, namely, from bondage) from the bondage of corruption. And whereunto it ſhall be reſtored: Into the glorious libertie of the ſonnes of God. And then verſe 22.Verſe 22. the Apoſtle concludeth his argument, by ſetting downe the greatneſſe of the bondage the creature is ſubiect to; that it is ſo great, as it doth (as it were an heauie burthen) preſſe downe the creature, and make it grone vnderunder the weight of it, and as it were trauell in paine vnderunder it for deliuerance. Yea the Apoſtle ſaith, EueryEvery creature is vnderunder this great bondage, and grones, and trauels in paine, together one with another, and that to this houre: that is, to this preſent: and further ſetteth out that as a thing commonly knowne, We know, ſaith he, that eueryevery creature groneth with vsus alſo, and trauelleth in paine together vntounto this preſent.
The ſecond argument that the Apoſtle bringeth to proue that the glorie that ſhall be reuealed on Gods children in heauen, is both great and ſure, from the expectation of ſuch as hauehave the firſt fruites of the Spirit, is layd downe verſe 23.Verſe 23. I will lay forth that argument when I come to the handling of that verſe.
Come we now to ſtand on theſe verſes as they lie in order. Verſe 19. For the feruent deſire of the creature waiteth when the ſonnes of God ſhall be reuealed. Interpretation.I will firſt open the ſence and meaning of the words of the 19. verſe. For the feruent deſire of the creature. What is here meant by the creature, doth much trouble interpreters, I will labour to giuegive you that ſence of it that is moſt agreeable to the context and to other places of Scripture. And by the creature, here we are not to vnderſtand reaſonable creatures, men or Angels, good or bad: for the good Angels they are not ſubiect to vanitie, and vnderunder the bondage of corruption as the creature is the Apoſtle here ſpeaketh of. And as for bad Angels & wicked men, they long not for the time when the ſonnes of God ſhall be reuealed. And of good men the Apoſtle ſpeakes verſe 23. expreſly diſtinguiſhing them from the creature whereof he ſpeaketh: Not onelyonly the creature, but we alſo which hauehave the firſt fruites of the Spirit, ſaith he: But by the creature, here is meant the whole frame of the world, conſiſting of the coeleſtiall and elementarie region, as reuerend Beza expoundeth it, that is, the viſible heauens with all their goodly furniture, of ſtarres, and of celeſtiall bodies, and the earth with her ornaments, and the other elements. And this expoſition agreeth with that the Apoſtle ſubioynes, verſe 21. That the creature ſhall be deliuered from the bondage of corruption, into the glorious libertie of the ſonnes of God: Meaning by the creature the whole frame of heauen and earth, according to that the Lord promiſeth by his Prophet: That there ſhall be a reſtauration of the heauens and of the earth, Iſai. 65.17. and 66.23. The feruent deſire of the creature. The Apoſtle here ſpeaketh figuratiuely, he putteth on the creature the perſon of one who earneſtly and with a longing deſire, looketh for ſome perſon, or ſome thing: and the text runnes thus, The expectation or earneſt deſire of the creature expecteth or waiteth: The originall word foreign is very ſignificant, it ſignifieth the looking for of ſome perſon, or of ſome thing, with lifting vp of the head, or ſtretching out of the necke, or putting forth the head, and ſetting out of the eyes, with earneſt intention and obſeruation, to ſee when that perſon or that thing ſhould appeare; as a man looketh for the coming of a ſpeciall friend, whoſe companie he much deſires and lookes for: hauing a promiſe of his coming, he getteth him vp to the top of the houſe, or ſome turret or high place, and he putteth forth his head, and he looketh this way, and he looketh that way, and he ſetteth his eyes on the way that his friend is to come, to ſee if he can eſpie him coming, wiſhing and deſiring his appearance; that is the weight of the word here vſed by the Apoſtle, as if he had ſaid: The creature doth earneſtly and continually, as it were with ſtretching out of the necke, or thruſting forth of the head, expect and waite when the ſonnes of God ſhall be reuealed. Now this expectation here aſcribed to the creature, is nothing elſe but the ſecret inſtinct which God hath put into the creatures, whereby it doth after a manner vnknowne to vsus, as it were long and deſire that perfect eſtate in which it was firſt made and created: euen to attaine that perfection from which it is fallen, and from which it is withheld through the ſinne of man: the creature tendeth to that perfection by a naturall inſtinct and propenſion, as heauie things by naturall propenſion moue downewards, and light thing moue vpwards. And that is the deſire and expectation of the creature the Apoſtle here meanes when he ſaith, The feruent deſire of the creature waiteth on or expecteth, not that the creature knowes when the ſonnes of God ſhould be reuealed, but becauſe when the ſonnes of God ſhall be reuealed, that is, when both the perſons of Gods children, and alſo the glorie that belongeth to them, ſhall be put on them, ſhall be made manifeſt. Thus then conceiue we the meaning of the Apoſtle in the words of this verſe, as if he had ſaid:
For the whole frame of the world, euen the viſible heauens, with all their goodly furniture, the ſtarres and celestiall bodies, the bodie of the earth with her ornaments, and other elements do, by a ſecret inſtinct which God hath put into them, after a manner vnknowne to vsus, as it were long for and deſire that the originall perfection, in which they were first made and created, from which they are fallen and withheld through the ſinne of man, which ſhall be reſtored to them when the ſonnes of God ſhall be reuealed: and ſo they do continually and earneſtly, as it were with ſtretched out neckes, and thrusting forth of their heads, expect and waite when both the perſons of Gods children, and alſo their glorie, euen the glorie that belongeth to them, and ſhall be put on them, ſhall be made manifeſt, and ſhall appeare.
Now (as I ſhewed) theſe words, The feruent deſire of the creature waiteth when the ſonnes of God ſhall be reuealed, are brought by the Apoſtle as an argument to proue both the greatneſſe and the certaintie of the glorie that ſhall be put on Gods children in heauen, that it ſhall be both great glorie, and alſo moſt ſure and certaine glorie, becauſe the creature, the whole frame of the world, doth expect and waite for the manifeſtation of it. So reaſoneth the Apoſtle: I count, ſaith he, that the afflictions of this preſent time, are not worthy of the glorie which ſhall be ſhewed vntounto vsus: and then he ſubioynes as a proofe and confirmation of that: For the feruent deſire of the creature waiteth when the ſonnes of God ſhall be reuealed. We ſee then, which is the point I will ſtand on,
That the holy Spirit of God is pleaſed to informe vsus of an Doct. 1 excellent truth,The holy Spirit of God informeth vsus of excellent truths from the creatures. as namely, that the glorie that ſhall be put on Gods children in heauen, ſhall be both great, and alſo moſt ſure and certaine. And he ſeekes to confirme vsus in the acknowledgement of this truth from the creature, that the creature by a naturall inſtinct waiteth for the manifeſtation of it, and therefore it is both great, and alſo moſt ſure and certaine. And thus dealeth the holy Spirit of God in many places of Scripture: he ſendeth vsus to learne ſome dutie, or ſome truth, and ſome good thing of the creatures, as of the heauens, of the earth, of trees, of beaſts, of fowles of the aire, and the like: Prou. 6.6, 7, 8. Salomon ſendeth the ſluggard to learne wiſedome of the Piſmire, who by her Sommer labour prouideth againſt an hard and ſtormie winter, Go to the Piſmire, ô ſluggard, behold her wayes, and bewiſe: For ſhe hauing no guide, gouernor, nor ruler, prepareeh her meate in the Sommer, and gathereth her food in the harueſt. And Prou. 30.24.25.26.27.28. he teacheth vsus wiſedome from the poore creatures, from the piſmire, the conies, the graſhopper, and the ſpider, as there you may reade. Math. 10.16. Chriſt would hauehave his Apoſtles learne wiſedome and prouidence of the ſerpent, and innocencie of the doue, Be wiſe as ſerpents, and innocent as doues: yea Math. 6.26.28. he ſendeth his followers to learne to caſt their confidence on God from the fowles of the heauen, and from the Lillies of the field, Behold the fowles of the heauen, Math. 6.26.for they ſow not, neither reape, nor carrie into their barnes: yet your heauenly Father feedeth them. And learne how the lillies of the field do grow, they labour not, neither ſpinne, yet Salomon in all his glorie was not clothed like one of theſe. And the booke of Iob is full of arguments from things naturall, to make knowne the infinite wiſedome and power of God. And ſo in many other places of Scripture the holy Spirit of God ſendeth vsus to learne ſome duties, or ſome truth, and is pleaſed to informe vsus of ſome good things, from the creature.
Reaſon. And why deales the holy Spirit of God thus? Surely both the more to ſtrengthen Gods children in the knowledge of the truth and of good things, and to ſtirre them vp to a more carefull practiſe of good duties; and alſo to leaue the wicked without all excuſe, they hauing not onelyonly the word of God as a light to guide them, but alſo the creatures to teach them good things, as the Apoſtle ſaith, Rom. 1.20. The inuiſible things of God, his eternall power and Godhead, are ſeene by the creation of the world, being conſidered in his workes, to the intent that they ſhould be without excuſe.
Ʋſe 1 Now for the vſe, firſt this ſerues for the iuſt reproofe of ſuch as liue in the world, and yet learne no good thing from any creature in the world.Reproofe of ſuch as learne no good thing from any creature. To inſiſt in the particular here intended; doth the holy Spirit of God informe vsus, and ſeeke to confirme vsus in this truth, that the glorie that ſhall be put on Gods children in heauen, ſhall be both great, and alſo moſt ſure and certaine, from the verie inſtinct of the creature; that the creature by a ſecret inſtinct waites for the manifeſtation of it, and therefore it is both great, and ſure, and certaine? Then this diſcouers, that thoſe vile miſcreants and monſters, thoſe Atheiſts, who mocke at the glory of heauen, and thinke there is no ſuch matter, and thinke there is neither God nor diuell, heauen nor hell; they hauehave not yet learned ſo much as the holy Spirit of God is pleaſed to informe vsus of from the verie dumbe and ſenſleſſe creatures. And to apply this a little nearer, conſider with thy ſelfe, thou that art a graceleſſe perſon, a drunkard, a blaſphemer, a Sabbath breaker, thou that wilt do the workes of thy calling on the Sabbath day, or runne to thy pleaſures; though thou doſt not openly denie God with thy mouth, yet thou denieſt him by thy workes: ſo ſaith the Apoſtle, Tit. 1.16. Yea by thy practiſe thou denieſt heauen, the day of iudgement, and the glorie of the life to come; and thou haſt not yet learned ſo much as the holy Spirit of God is pleaſed to informe thee of by the verie inſtinct of the dumbe and ſenſleſſe creatures: and aſſure thy ſelfe, thou going on in thy Atheiſme and prophaneneſſe, the dumbe and ſenſleſſe creatures ſhall one day riſe in iudgement againſt thee and condemne thee; remember it when thou runneſt after thy ſports and paſtimes on the Sabbath day, the very aire thou breatheſt in, and the heauens ouer thine head, the ground thou treadeſt on, and the duſt vnderunder thy ſeete, ſhall one day be witneſſes againſt thee, and ſhall condemne thee. They in their kinde acknowledge a iudgement day, and that there is an heauen prepared for Gods children, and an hell for the wicked: and by their waiting for the manifeſtation of the glorie that ſhall be put on Gods children, do teach thee ſo much if thou wouldeſt learne it: and thou by thy practiſe denieſt it, and therefore thy caſe is fearefull, thinke on it, and if hell hauehave not full poſſeſſion of thy ſoule, learne to reforme thy ſelfe.
For a ſecond vſe, we that profeſſe our ſelues to be Gods Ʋſe 2 children, muſt learne on this ground that the holy Spirit of God is pleaſed to teach vsus ſome good thing from the creatures, how to carrie our ſelues amidſt the creatures that we ſee and are about vsus in the world, namely thus, to walke in earthly things with heauenly minds, and to make our vſe of euerie creature of God,We are to walk in ea…thly things with heauenly minds, and to make vſe of euerie creature we ſee in the world. and from euerie creature to learne ſome dutie, and ſome good thing, as from the foode of our bodies to learne and ſee the neceſſitie of the foode of our ſoules; from the flowers of our gardens and graſſe of the fields, flouriſhing for a time, and then cut downe, withered, and dried, to learne that ſuch is our life: yea learne we from the verie inſtinct of the creature, waiting for the manifeſtation of the glorie of Gods children, to ſtrengthen our faith touching the truth and certaintie of the glorie of the life to come: that howſoeuer Atheiſts either directly or by their practiſe denie it, yet let vsus learne not onelyonly from the holy word of God, but alſo from the inſtinct of the creature, waiting for the manifeſtation of that glorie, to be ſtrengthened in our perſwaſion of it, and to be fully perſwaded that there is glorie layed vp for Gods children; and that doubtleſſe there is a reward for the righteous, and that light is ſowen for the righteous, and ioy for the vpright in heart, Pſalme 97.11. and though it be as ſeed hid vnderunder the earth for a time, yet it ſhall certainly at length appeare. The verie dumbe and ſenſleſſe creatures by the inſtinct of nature which the Lord hath put into them, waite for the manifeſtation of it: and therefore learne we this leſſon the holy Spirit of God would informe vsus of by the inſtinct of the creature, that there is certainly great glorie layed vp for Gods children.
In the next place obſerue we, that the Apoſtle doth not here barely affirme, that the creature waiteth when the ſonnes of God ſhall be reuealed, but he ſets it forth with this amplification, that it waites with a feruent and with an earneſt deſire, that the creature (as we ſhewed) doth as it were with ſtretching out of the necke, and thruſting out the head, euen earneſtly and continually waite and expect when the ſons of God ſhall be reuealed. Now what may this teach vsus? Surely thus much: hereby the Spirit of God makes knowne vntounto vsus thus much.
That the verie dumbe creature hath that good in it in a Doct. 2 great meaſure which many men and women hauehave not in them in any meaſure at all.The dumbe creature hath that good in it in a great meaſure, which many men and women hauehave not in them in any meaſure. The verie heauens, and the verie dumbe and dead earth doth as it were ſtretch out the necke, and thruſt out the head, continually looking for the reuelation of the ſonnes of God, and for the manifeſtation of their glorie. But manie men and women in the world, being wicked and vngodly perſons, they ſhrinke in and draw in their heads at the remembrance of that day when the ſonnes of God ſhall be reuealed, and when they ſhall appeare clothed with heauenly glorie; they hauehave no deſire in them at all to ſee that day: no, wicked perſons wiſh in their hearts that that day might neuer come, it troubles them to thinke of that day, or to heare of it, the hearing of it torments them before the time, as the diuels ſaid to Chriſt, Matth. 8.29. and they put it farre away from them in their apprehenſion, as the Prophet ſaith of the wicked of his time, Amos 6.3. They put farre away the euill day, (for ſo they count the day when the ſonnes of God ſhall be reuealed) and it ſhall ſo proue to them, they going on in their ſinnes without repentance, and they approch to the ſeate of iniquitie. And hence we find it ſaid, that the day of Chriſt his comming to iudgement when the children of God ſhall appeare with him in glorie, ſhall come on the wicked and vngodly ſuddenly, and vnexpected, and when they looke not for it, as Chriſt ſaith, Matth. 24.50.Mat. 24.50. The euill ſeruants maister will come in a day when he looketh not for him, and in an houre that he is not ware of. And the Apoſtle ſaith, 1. Theſſal. 5.2. that the day of the Lord ſhall come euen as a thiefe in the night: meaning on the wicked, for ſo he explanes it in the verſes following; which indeed is a plaine euidence, that the wicked and vngodly hauehave not in them any the leaſt expectation, or any the leaſt deſire or longing after the day when the ſonnes of God ſhall be reuealed, which is in the dumbe and ſenſleſſe creatures by the inſtinct of nature in a great meaſure: and the reafon is
Reaſon. Becauſe wicked and vngodly perſons are either ignorant and know nothing touching the glorie of the life to come, or they are beſotted with the world and the things of the world, their minds are wholly taken vp with earthly things, their portion and their treaſure is here, and their ioy is here in this world, or elſe they are terrified with the guiltineſſe of their owne conſcience, and they cannot thinke of the day when the ſonnes of God ſhall be reuealed, with any comfort, but with horror, and feare, and trembling, and with wonderfull amazement; and therefore they hauehave no manner of deſire nor longing after it: no, they would wiſh with all their hearts it might neuer come, and ſo they hauehave not that good in them in any meaſure which is in the dumbe and ſenſleſſe creature in a great meaſure. Oh then the baſe and vile condition of wicked and vngodly men and women, for that is the vſe of the point.
Ʋſe. It diſcouers, that wicked and vngodly perſons are in a baſe and vile condition,The baſe and vile condition of wicked perſons diſcouered. euen inferiour to the dumbe and liueleſſe earth, they hauehave not in them any meaſure of that longing after the glorie to come, that is in the dumbe and dead earth in a great meaſure, and they are in that reſpect worſe and more baſe then the earth they tread on. Wicked and vngodly men and women commonly pride themſelues in their outward excellencies, in their beautie, and ſtrength, comely proportion, and the like, and they lift vp their heads, and they looke bigge on thoſe that are farre better then themſelues, and they walke with ſtretched out neckes, as the Prophet ſaith of the proud dames of his time, Iſai. 3.16. And it is true of the proud and ſcornefull dames of our time: but alas in that reſpect in which the poore, dumbe, dull, and ſenſleſſe earth lifts vp her head, and ſtretches out her necke, namely, in regard of the glorie of heauen that in time ſhall be manifeſted, baſe wretches, they dare not (as it were) ſhew their faces in that reſpect, they hang downe their heads, and they ſhrinke and pull in their neckes, and therein they are more baſe and more vile then the duſt of the earth, or the verie dung in the ſtreets. And howſoeuer wicked perſons do thinke it harſh, and that they are hardly dealt withall, when they are compared to bruite creatures, to horſes, to mules, to dogges, to ſwine, and the like: yet indeed, as you ſee, in ſome reſpect they are inferiour to the dull and dead earth, they hauehave not that good in them in any meaſure, which is in the dumbe and dead earth in a great meaſure. And take notice of it, thou that art a wicked and graceleſſe perſon, conſider how farre thy ſinne doth abaſe thee, euen beneath the dumbe and ſenſleſſe earth thou treadeſt on; the earth vnderunder thy feete lifts vp her head, and ſtretches out her necke, longing for the day when the ſonnes of God ſhall be reuealed, and thou through the guiltineſſe of ſinne trembleſt to thinke on that day: Oh conſider the abaſement thou art brought to by thy wicked courſe of life, and let it ſtirre thee vp to bethinke thy ſelfe of a ſpeedie reformation: and ſo much of that point.
Come we to conſider that which the creature waites for with earneſt deſire, and that is the reuelation of the ſonnes of God, When the ſons of God ſhall be reuealed: that is, (as we ſhewed) when both the perſons of Gods children, and alſo their glorie ſhall be made manifeſt and ſhall appeare. Now hence in the firſt place we may take vp this concluſion, this point of truth.
That the time ſhall come, when the perſons of Gods children Doct. 3 ſhall be openly reuealed, and when it ſhall be made manifeſt and knowne to all the world, to men and Angels, who they be that are indeed Gods children.It ſhall be made manifeſt in time to men and Angels, who be Gods childrē. Rom. 8.16. It is true, that the Lord knowes who are his, 2. Tim. 2.19. and he makes his choſen themſelues to know that they are his, by their effectuall calling, and by giuing them his Spirit, witneſſing with their ſpirit that they are the ſonnes of God, as the Apoſtle ſaith verſe 16. Yet Gods children are not ſo reuealed here in this world, as that others, though they be Gods children, do know them certainly and infallibly ſo to be, and they are not knowne to the world, as Saint Iohn ſaith, 1. Ioh. 3.1. For this cauſe the world knoweth you not, becauſe it knoweth not God their Father, but the time ſhall come when the perſons of Gods children ſhall be openly reuealed, and ſhall be made knowne to the whole world, and that ſhall be at the day of iudgement, Chriſt will then ſeparate the ſheepe from the goates, the good from the bad, and ſet the one on his right hand and the other on his left, as he ſaith Matth. 25.32.33. Howſoeuer the goates and ſheepe be verie like, and feed in one paſture, and lye in one ſold here in this world, yet Chriſt can and will ſeuer them, and put them aſunder at the laſt day; and when the tares ſhall be gathered into bundels and caſt into the fire and burned, Matth. 13.40. then ſhall iuſt men ſhine as the Sunne in the kingdome of their Father: as ſaith the Lord Ieſus. Matth. 13.43. They ſhall then appeare as cleare as the Sunne in his brightneſſe, and ſhall be openly reuealed, and it ſhall then be made manifeſt and knowne to men and Angels, who they be that are indeed Gods children. For why, the reaſon Reaſon. of this is, becauſe there muſt be a time when the truth of Gods grace wrought in the hearts of his children, ſhall be diſcerned from the counterfeit ſhadow and ſhew of it in hypocrites, and when it ſhall be knowne who they be that ſerue the Lord in truth, and who ſerue him in hypocriſie, and onelyonly outwardly in their bodies. The world and men of the world now iudge all Gods children to be hypocrites, and they thinke they cannot poſſibly be that they make ſhew of, they iudge of Gods children by themſelues; if they ſee an hypocrite vncaſed and diſcouered (as ſometimes the Lord puls off his vizard) they preſently flie in the faces of all Gods children, and ſay, they are all alike: and therefore there muſt be a day of diſcouerie, a time when the truth of grace wrought in the hearts of Gods children ſhall be diſcerned from hypocriſie, and when men ſhall diſcerne betweene the righteous and the wicked, and betweene him that ſerueth God and him that ſerueth him not, as the Lord ſpeakes by his Prophet, Mal. 3.18. When the Lord ſhall make vp his iewels, then ſhall men diſcene thē that ſerue the Lord, & them that ſerue him not. And therefore doubtleſſe the time ſhall come when the perſons of Gods children ſhall be openly reuealed, and when it ſhall be made knowne to all men and Angels who they be that are indeed Gods children.
Ʋſe 1 And this in the firſt place muſt teach vsus to take heed of vntimely iudging and condemning of others, a thing too common in the world. We may not after the manner of the world preſently iudge a man or a woman to be but an hypocrite and a diſſembler, becauſe haply we diſcerne ſome weakneſſe in that man or woman, and ſome particular fayling:Men or women are not preſētly to be iudged hypocrites and diſſemblers, becauſe of ſome weakneſſe, & ſome particular failing. the time ſhall come when that man or woman ſhall be diſcouered; and we are not to preuent that time by our vntimely cenſure. It is a fault in ſome Chriſtians, that they are readie to queſtion the eſtate of others, and to doubt of their ſtate, whether it be good or no, becauſe they iumpe not with them in ſome things, they are not of their minde in euerie particular. But what knoweſt thou, whoſoeuer thou art, whether one that differs from thee in iudgement in ſome particular, being not of ſuch weight, be a deare child of God or no? If he be an hypocrite, he ſhall one day be layed open; and if he be a child of God, thou art raſh in thy iudgement, he ſhall one day be reuealed and made known ſo to be, to thee and to all the world, and tarrie thou the time of diſcouerie.
Againe, for a ſecond vſe: is it ſo that the time ſhall come Ʋſe 2 when the perſons of the children of God ſhall be openly reuealed,Comfort to ſuch as are vpright and ſound hearted in Gods ſight though all the world condemne them as hypocrites. and when it ſhall be made manifeſt to all men and Angels, who they be that are indeed Gods children? Then cheare vp thy ſelfe thou that art a child of God, here is ground of comfort, though all the world ſpeake againſt thee, and call thee hypocrite and diſſembler. Art thou able to approue thine heart to the Lord in regard of the vprightneſſe, truth, and ſinceritie of it? art thou able in truth to ſay as Iob did, Iob 27.5.6. I will neuer take away mine innocencie from my ſelfe. I will keepe my righteouſneſſe and will not forſake it: though all men in the world ſpeake againſt me, I am able to approue my heart to God, not in regard of any perfection of grace, I ſee and feele mine owne great wants & ſinfull infirmities, but in regard of the vprightneſſe, and ſoundneſſe, and ſinceritie of mine heart? Then comfort thy felfe, and waite in patience but a time, the time ſhall come when the Lord will cleare thee of that the world doth now vniuſtly charge on thee, yea the time ſhall come when all the world ſhall acknowledge thee to be a deare child of God, and precious in his ſight, and one of his iewels; yea the time ſhall come when thoſe who now call thee hypocrite and diſſembler, ſhall be forced to contradict themſelues, and to acknowledge the truth of grace in thine heart, and ſhall be forced to change their note, & to ſay, certainly this man or this woman is a right holy man or woman, and a deare child of God, now it appeares, and now it is manifeſt to all the world, and we cannot denie it: thinke on that to thy comfort.
Queſt. Whether the Saints ſhall know one another in heauen.Now here a queſtion may be moued, it being ſo that the time ſhall come when the perſons of Gods children ſhall be openly reuealed, and be made manifeſt to all the world: ſome may demand, whether the Saints ſhall know one another in heauen or no? as whether the parents ſhall know the children, the husband the wife, the wife the husband, and whether one brother ſhall know another, & one friend another, or no?
To this I anſwer. Anſw. So far as ſhall make for the increaſe of their heauenly ioy and comfort, they ſhal.That ſo farre as ſhall make for the increaſe of the heauenly ioy and ſpirituall comfort one of another, the Saints ſhall know one another in heauen. It is true indeed that the naturall and carnall delight the father now takes in his child and the child in the father, the husband in the wife and the wife in the husband, and one friend takes in another, ſhall ceaſſe, yet heauenly ioy and comfort one in another ſhall continue; and the heauenly ioy that ſhall ariſe to the Saints on the ſight of the glorification one of another, leades vsus to thinke that they ſhall know one another. For howſoeuer the principall ioy of the Saints in heauen ſhall be on the ſight of God, yet doubtleſſe there ſhall be alſo ioy in the ſight one of another; the Miniſter ſhall ioy in the ſight of his people glorified in heauen, and the people ſhall ioy in the ſight of their Miniſter glorified in heauē, as the Apoſtle ſaith, 1. Theſſ. 2.19. that the Theſſalonians whom he had conuerted and brought to beleeue in Chriſt by his preaching the Goſpell, ſhould be his crowne of reioycing, and that in the preſence of the Lord Ieſus at his comming; as the damned in hell ſhall hauehave their torment much increaſed at the ſight of their companions and ſuch as they hauehave drawne to ſinne, and therefore the rich man, Luke 16.28. deſireth that his brethren might not come into that place of torment where he was, not out of louelove to them, (for there is no charitie in hell) but out of louelove to himſelfe, becauſe he would not hauehave his owne torment increaſed. So doubleſſe the Saints in heauen ſhall reioyce in the ſocietie one of another, and in the ſight one of another, in ſeeing the glorification one of another: and therefore they ſhall ſo farre as may increaſe their heauenly ioy and ſpirituall comfort, know one another.
Come we now to the 20. verſe. There is indeed a ſecond thing offered from theſe words verſe 19. When the ſonnes of God ſhall be reuealed: namely this, that the time ſhall come when the glorie that belongeth to Gods children, and ſhall be put on them in heauen, ſhall be openly reuealed: but of that we ſpake verſe 18. and therefore I paſſe by it, and come to the 20. verſe.