The Dignity of Gods Children, Chapter 29

The Dignity of Gods Children · Chapter 29

p. 355CHAP. XXIX.

Of diuers ſimilitudes and compariſons ſetting foorth the dignity of Gods children.

TO omit diuers other arguments whereby the dignity of Gods children might bee furthered, enlarged and illuſtrated, let vsus now come to certaine compariſons. Herein I will a little tranſgreſſe the order of Logicians (as I hauehave not hitherto been curious therein) and therefore I will begin with ſome ſimilitudes, whereby the holy ghoſt in reſpect of ſome things before handled, doth ſet forth the excellency of the children of God. From theſe ſimilitudes I will proceed to other compariſons. Touching ſimilitudes, the book of the Canticles is moſt plentifull in this behalfe. For whatſoeuer by ſimilitudes is ſpoken generally in commendation of the Church, doth belong to all the children of God, as members of the Church. As therefore in reſpect of the excellent graces of God before handled (as it were the matter wherein ſtands the eſſence of the children of God) we heard the children of God to be compared to a Doue, whoſe wings are couered with ſiluer (that is, ſeem to be) and whoſe feathers are as yellow gold: Pſal. 68. 13. ſo alſo to the whole Church Chriſt ſpeaketh thus: My louelove behold thou art faire: behold thou art faire thine eies are like the Doues: Cant. 1. 14. In the next Chapter the Church p. 356ſpeaketh thus of her ſelfe: I am the roſe of the field (or rather the roſe that groweth in ſunſhine places, that is moſt odoriferous) and the lilie of the vallies: verſe I. and in the next verſe Chriſt applauding and approuing the former ſimilitude ſaith, like the ltlie among the thornes, ſo is my louelove among the daughters: in which compariſon Chriſt plainly compareth the wicked; that are aduerſaries to Gods Church, vntounto thornes, good (in a manner) for nothing, but for the fire, and ſuch as will continually pricke and otherwiſe annoy the children of God. Where this is to be obſerued, that the Church her ſelfe Note.ſpeaketh not thus of the wicked, but that Chriſt calls them by the names of thornes, to teach the Church and eueryevery member thereof, to be ſparing in iudging and cenſuring their aduerſaries (how hurtfull ſoeuer) and to leaue iudging and cenſuring of them to Chriſt. But to returne to that former ſimilitude of lilies, it is there and often afterward in the ſame book vſed to magnifie the ſtate of Gods children as much aboue all other, as the lily of the open field (alwaies hauing the benefit of the ſunne) is more beautifull then all other flowers: and this ſimilitude is the more to be regarded, becauſe our ſauiour ſpeaking of the ſame ſaith, that Salomon in all his roialty was not clothed like one of them: Mat. 6. 29. yet was Salomon the moſt glorious king that euer was in the world. Our Sauiour therefore teacheth the ſtate of Gods children (being like to the lilies) to be more honorable then all the ſtate of moſt glorious earthly kings. In the next Chapter our Sauiour againe compateth his Church to a moſt ſtraight piller of ſmoke ariſing from the moſt rich and pleaſant compoſition of odors, that can be deu…ſed euen made of myrrh, frankincenſe, and all the ſpices of merchandiſe: mounting (as it were vpward) toward God, as the accuſtomed incenſe preſcribed by the law chapter 3 6. In the 4. Chapter, verſe 1 Chriſt doth not only (as before he had done, compare the eies of the Church to the eies of a Doue, but ſa…th alſo that her lockes were within, (not hanging out like the locks of harlots) and that her haire was like a flocke of goats which looks downe from the mountaines of Gtlead: that is, that all their outward behauiour was moſt comely to behold, as a flock of well fed goats kept in good order: Secondly, he p. 357addeth, ver. 3. that her teeth were like a flock of ſheep in good order, which go up from the waſhing: whereof eueryevery one brings forth twins, and none is barren among them: that is, whoſe Miniſters of the word (which do as it were chew the cud for the ſouls of other) are all (touching principall points of doctrine and other behauiour) in good order, agreeing one with another, bringing foorth fruit moſt plentifully, to the great increaſe both of the number of ſoules in the Church, and alſo of all good workes in eueryevery particular member thereof. Yea hee addeth moreouer, verſe 3. that her lips are like the threed of ſcarlet, and her talke comely: (that is, all her ſpeech was gracious) and that her temples were within her lockes as a peece of a pomegranat: that is, that her countenance was moſt modeſt and baſhfull, as if ſhe bluſhed, and were red cheeked, like a pomegranat. In the 4. verſe he proceedeth to other compariſons, ſaying, that her necke was as the tower of Dauid, built for defenſe, and that a thouſand ſhields hang therin, and all the targets of ſtrong men: whereby he ſignifies, that ſuch as were to beare and ſuſtaine her gouernment, were all like to Dauids Tower, well repleniſhed with all armour of proofe, and ſuch as were manifeſt arguments of moſt glorious victories. In the fifth verfe hee ſaith yet more, that her two breſts were as two yoong kids that are twinnes feeding among the lilies: whereby he ſignifieth, that all her doctine being onelyonly taken out of the old and new Teſtament, doth moſt ſweetly agree together, without any difference, like two twinnes: and is moſt ſincere milke, wherewith as with moſt dainty and tender kids fleſh, fed in moſt pleaſant paſtures, full of all pleaſant and amiable flowers (ſuch as were lilies amongſt them, and cowſ lips and peagles are in the beſt of our paſture grounds) ſhe nouriſheth both her ſelfe, and all the children that God doth giuegive vntounto her. In the 8 verſe, and the reſt following, hee calleth her by the name of his ſpouſe, (as before we heard) and ſo ſignifieth, that ſhe is as deare and precious vntounto him, as any wife or new maried ſpouſe is to any husband. In the 9. verſe alſo he compareth her to his ſiſter, in reſpect that ſhe is to be an inheritrix together with him of his Fathers Kingdome. Yea he doth compare her to a ſiſter ſo beautifull, and deckt with chaines and other ornaments of p. 358Gods ſpirit, that hee confeſſeth himſelfe to bee wounded and rauiſhed with the louelove of her. In the 10. verſe hee amplifieth that her louelove in reſpect of thoſe graces by other compariſons, preferring the ſame before wine, and the ſauour of all other ſpices, becauſe as ſome being wounded, and with their wounds ſainting, are reuiued by wine, and comforted by ſweet odours; ſo he being before as it were wounded with her louelove, was againe reuiued and comforted with her graces. In the 11. verſe hee compareth her lips (that is, her gracious words proceeding out of her lips) vntounto the ſweet droppings of the hony combe, yea to hony mixt with milke, as being not only pleaſant, but alſo nouriſhable, as before we heard the lips of the righteous to feed many: Pro. 10. 21. In the ſame verſe alſo hee compareth her good workes (neuer ſeparated from her gracious ſpeech) vntounto the ſauour of garments ſmelling as ſweet (that is, being as acceptable) as the ſweet wood of Lebanon is to men, as the Angell teſtifieth Cornelius his praiers and almes to hauehave beene vntounto God: Act. 10. 4. In the 12. verſe, for the better expreſſing of hisloue, calling her againe by the name of his ſister and ſpouſe, hee ſetteth her foorth by three other ſimilitudes, ſaying that ſhe is as a garden encloſed, as a ſpring ſhut up, and as a fountaine ſealed up: by all which he commendeth both her ſafety from all enemies, and from all corruption and put…efaction of the world; and alſo her preſeruation and reſeruation for the only vſe of himſelfe, and of all other whom he will hauehave refreſhed with her liuing waters. In the 13. and 14. verſes he compareth her workes againe, or all the race and poſteritie of her (ſignified by plants) for profit, beauty, and pleaſantneſſe, to an orchard of pomegranats, with ſweet fruits, as cipres, ſpikenard, ſaffron, calamus, and cinamon, with all the trees of incenſe, myrrh, and aloes, with all the chiefe ſpices: then hee concludeth in the 15. verſe his whole commendation of her in that place with the ſimilitudes or metaphors before vſed, ſaying by way of exclamation, Ofountaine of the garden! O well of liuing waters, and the ſprings of Lebanon! nothing thereby, that there is not liuing water to bee had, but by communion with the Church, to whom alone Chriſt giueth the water of eternall life, whereof …hoſoeuer drinketh ſhall neuer thirſt any more. In the fifth p. 359Chapter there is little of the Church, but only ſome titles or metaphors repeated that before we heard of. The reſt of that Chapter is moſt diuine deſcription of Chriſt himſelfe by diuers metaphors ſutable to theſe, whereby before Chriſt himſelfe had deſcribed the Church. In Chap. 6. ver. 3. Chriſt deſcribeth the Church by 3. attributes, eueryevery one illuſtrated by a ſimilitude, ſaying, that by the grace of God, and in reſpect of the ſpirituall gifts that God had beſtowed on her, ſhee was beautifull as Tirzah (that had beene a goodly city in the borders of Iſrael, where before Samaria was built, Ieroboams chiefe kingly palace ſeemeth to hauehave beene, 1. King. 14. 7.) comely as Ieruſalem, called the perfection of beauty, and the ioy of the whole earth, Lament. 2. 15. and terrible as an army with banners, viz. by her excellent diſcipline, and by the maieſtie of him that dwelleth in her, and protecteth her. In the verſes following ſome former ſimilitudes being repeated, in the 9 verſe, beſides the laſt former ſimilitude, in the end of the ſaid verſe, he ſetteth her foorth by 3. other ſimilitudes, viz looking forth as the morning (that is, moſt gloriouſly) faire as the moone (euen at the full, and in a cleere night) and pure as the ſunne, that is, without all mixture, and not hauing ſome parts thicker then ſome other, (as the moone ſeemeth to hauehave) but being all and eueryevery part alike and the ſame: as the Apoſtle vſing a word taken from the ſunne, would hauehave the Philippians to be, Phil. 1. 10. In the ſeuenth chapter Chriſt ſeeing the Church comming (as it were a far off) congratulateth her comming with a ſpeech of admiration, ſaying: How beautifull are thy going with ſhooes O Princes daughter! ſo he compareth her to the daughter of a Princes, and deſcribeth her parts from the feet vpward, by moſt excellent ſimilitudes, telling all poſterity, that her feet were moſt ſoundly and ſafely ſhod (as it were) with the preparation of the Goſpell of peace, and her hippes or thighs compaſſed with Iewels, the worke of cunning workemen (or made moſt artificially) that is, girded with the girdle of truth: verſ. 1. or elſe by the Iewels of the thighs or hippes, he meaneth ſome ſpeciall ornament in thoſe times, worne vponupon that part, thereby ſignifying the virtue of chaſtitie: and this the rather ſeemeth to bee the meaning, then the other, becauſe if from the p. 360ſhooes we ſhall aſcend to the middle, and then deſcend backe againe in the verſe following to the nauill, there might ſeem to be ſome diſorder not well agreeing to ſo elegant a deſcription. Then from the hips or thighs, he aſcendeth higher to the nauill, ſaying thereof, that it is as a round cup wanting no liquor: and of her belly, that it is as a heap of wheat compaſſed about with lilies: verſe 2. meaning by that ſimilitude of the nauell, that ſhe had not a barren womb, but was already ſo fully concerued, that her fruit ſhould be as a great quantity of wheat, growing out of a moſt ſweet ſoile, as that is which beareth lilies: from the nauell and the belly, he commeth to the breaſts, ſhewing them to be as two yong kids that are twins: 1. full of dainty food for the nouriſhment of the ſeed, wherewith before he had ſaid ſhe was conceiued. From the two breaſts he commeth to the neck, comparing the ſame to a Tower of Iuorie: thereby ſignifying the authority of the Church, for the ſtrength and whiteneſſe or beauty thereof, to be like vntounto Iuory, and for the height thereof to be like to a tower: after the neck, he compareth her eies to artificiall pooles in the frequented gate: that is, in the kings gate, which was the chiefe way to the threefold towne of Ieruſalem: and wherein likewiſe was a great market of cattell, and the poole of Betheſdas, that had fiue porches: by this ſimilitude noting the miniſters of the word, which are the eies of the Church, to be moſt cleere and quickſighted, for the better enlightning of the cics of other, and therefore greatly frequented and reſorted vntounto, as ſome common thorow-fare, highway, or great market: verſe 3. he deſcribeth alſo her noſe by the likeneſſe of the tower of Lebanon, looking towards Damaſcus: by this ſimilitude reaching the Church to be of exquiſite iudgement for the diſcerning of all doctrines and ſpirits of men, and other things that differ: verſe 4 Laſt, verſe …. he ſetteth forth her head to be as skarlet. and the buſh of her head like purple, ſo that the king is tied in her beames: thereby ſignifying the attire of her head to be ſo gracefull and excellent, that no king can behold the ſame, but he will be greatly in louelove thereof: or that he himſelfe Chriſt Ieſus, …s ſo enamored of her, upon the ſight of her beautifull attire, that he is willingly tied (as it were) to be preſent perpetually p. 361in her holy congregations. By all this elegant and excellent deſcription of the Church in each part thereof, Chriſt Ieſus would hauehave all to know her to be ſo glorious, as that no earthly thing is to be compared thereunto. Therefore afterward in the 7. verſe (as if he thought no words ſufficient to ſet foorth her excellencie) he ſaith further, that her ſtature was like a palm: tree, and her breſts like the cluſters: ſo that he meaneth, that ſhe is tall and ſtraight, flouriſhing the more, the more by perſecution ſhee is preſſed downe: and alſo that the old and new Teſtaments, her two breſts (as before we heard) are neuer drie, but alwaies full of liquor, and moſt precious and comfortable doctrine, like to the blood of grapes. In the 8. verſe, beſides ſome former ſimilitudes, he compareth the ſauour of the Churches noſe to bee like vntounto apples: by this meaning, that her breath that commeth out of her noſtrils is moſt pleaſant and delectable. In the 9. verſe he proceedeth, ſaying, that the roofe of her mouth is like good wine, which goeth ſtraight vp to her welbe loued, cauſing the lips of him that is aſleepe to ſpeake: by this ſimilitude ſignifying, that the word of God in the cuſtodie of the Church, and deliuered by her miniſtery, is like to wine, that ſparkleth vpward, and which worketh ſo powerfully (being the word of life) that euen the dead hearing the voice of God therein are awakened, and hauehave their mouthes opened to ſpeake to his praiſe. Theſe be the chiefe ſimilitudes whereby Salomon in that moſt excellent ſong, called therefore The Song of Songs, that is, the moſt excellent of all ſongs; whereby (I ſay) Salomon in that moſt diuine ſong generally ſetteth foorth the excellencie of the whole Church, and the which may bee applied to eueryevery particular member of the ſame. In reſpect therefore of theſe ſimilitudes, wee may well conclude againe the ſtate of all the children of God to bee the more excellent.

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

Firſt therefore let vsus call to minde the excellent ſpeech of that wicked man Balaam, which notwithſtanding hee ſpake not of himſelfe, but by the holy Ghoſt, and wherein he prophecieth p. 362moſt diuinely of the ſtate of the Iſraelites, comparing them moſt elegantly in one ſentence to diuers things: As the vallies (ſaith hee) are they ſtretched out, as the gardens by the riuers, as the Aloe trees which the Lord bath planted: as the Cedars beſides the waters: Num. 24. 6. That which he ſpeaketh of the children of Iſrael, may much more be ſpoken of all the true Iſrael of God, euen of all that by regeneration and adoption are ſuch children of God as now we ſpeake of. Secondly, let that alſo bee remembred that is, Pſal. 1. 3. where the children of God by other properties deſcribed in the two firſt verſes, the Prophet ſaith further, that they ſhall be like trees planted by the riuers of water, which doe bring foorth their fruit in due ſeaſon: whoſe leafe ſhall not fade. The application of which ſimilitude he maketh in the next words, ſaying, Se whatſoeuer he doth, ſhall proſper; then hee addeth a contrary ſimilitude of the wicked, ſaying: the wicked are not ſo: but as the chaffe which the winde driueth away, verſe 4. The Prophet Ieremie hath the like in a manner of both, I meane both of the children of God, and alſo of the wicked. But firſt of the wicked, then of the children of God: for hauing ſet downe this generall ſentence of the wicked, Curſed is the man that truſteth in man, and maketh fleſh his arme, and withdraweth his heart from the Lord, (ſo doe all the wicked) then hee proueth the ſame by a ſimilitude: for he ſhall bee like the heath in the wildernes, and ſhall not ſee when any good commeth: but ſhall inhabit the parched places in the wildernes, in a ſalt land and not inhabited. Chap. 17. 5. 6. In the very next verſes hee addeth the contrary of the children of God, ſaying: bleſſed is the man that truſteth in the Lord, and whoſe hope the Lord is (ſuch are the children of God) for hee ſhall be as a tree that is planted by the waters, which ſpreadeth out her roote by the riuer, and ſhall not feele when the heate commeth: but her leafe ſhalbe green, and ſhal not care for the yeare of drought, neither ſhall ceaſe from yeelding fruit. In the Pſalme 92. 12. the Prophet commendeth the righteous by theſe ſimilitudes, the righteous ſhall flouriſh like a palme tree, and grow like a cedar in Lebanon, ſuch as bee planted in the houſe of the Lord ſhall flouriſh in the courts of our God, they ſhall bring forth fruit in their age, they ſhall bee far and flouriſhing. But of the wicked it is ſaid, the p. 363wicked ſhall periſh, and the enemies of the Lord ſhall bee conſumed as the fat of Lambes, euen with the ſmoke they ſhall be conſumed: Pſalm. 37. 20. We hauehave heard likewiſe before other ſimilitudes in reſpect of the certaine eſtate of Gods children, viz. that they are ſaid to bee like to mount Sion, and like to Ieruſalem compaſſed about with mighty mountaines: Pſal 125. 1. 2. and like a houſe built vponupon a rocke, againſt which no ſtormes can preuaile: whereas on the contrary, the wicked (though hearing the word but not doing it) are compared to a houſe built vponupon the ſand, which when ſtormes and tempeſts came, was ouerthrowne: Mat. 7. 24. With theſe let vsus remember the compariſon before mentioned, of the children of God, vntounto a thing hallowed to the Lord, and vntounto his firſt fruits: Ierem. 2. 3. The Prophet Zacharie compareth the people of God to the Apple of Gods eie: Zach. 2. 8. By both theſe ſimilitudes the holy Ghoſt teacheth, that as things in the law conſecrated to God, as the firſt fruits, and other things, were pretious vntounto God, and as eueryevery man accounteth highly of the apple of his eie, and is very tender thereof; ſo all the children of God are very pretious to God, and he is very tender of them. Doe not all theſe ſimilitudes much ſet foorth the excellent ſtate and condition of Gods children? There are many other the like ſimilitudes, but hauing giuen this taſt of theſe, I will leaue the reſt to the reader, as he ſhall meet with them in the ſcripture. To come to other compariſons, if it were a great honor to the Iſraelites to be called the people of God, yea ſuch an honor as that in that reſpect, they were more excellent then all other nations, how great a thing then is it now for them that at that time were no ſuch people of God, to be called the ſonnes of the liuing God? Hoſ. 1. 10. Paul often calleth himſelfe the ſeruant of Ieſus Chriſt, the ſonne of God, as reioicing in that name, and thinking the ſame more honourable, then if hee had beene heire of all the monarches of the world. And indeed what ſeruice of anie King, or of all Kings, is comparable to the ſeruice of God, King of kings are able to giuegive ſuch rewards for their ſeruice, as there is in keeping of Gods commandements? Pſalme 19. 11. p. 364If it bee ſuch an honour to bee the ſeruant of the Sonne of God, is it not much more to bee the ſonne or daughter of God himſelfe? Let no man here obiect, that the difference is not great, becauſe they that are ſeruants of Ieſus Chriſt, are alſo the children of God. For though this were ſo in the particular example of Paul, yet it is not ſo in the generall: all are not the children of God, that are the ſeruants of Ieſus Chriſt, or of God himſelfe. Iudas was a ſeruant of Ieſus Chriſt, as well as the reſt of the Apoſtles. Nebuchadnezer is called the ſeruant of God: Ierem 27. 6. yet neither of them both were the ſonnes of God by adoption, ſuch as we doe now ſpeake of.

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

It is one thing to hauehave an helpe, without which a thing p. 366is not done, and another thing to hauehave helpe, wherby a thing is done. VntoUnto the firſt man being made ſo right, that he had power not to hauehave ſinned, not to hauehave died, not to hauehave loſt his excellency, there was giuen an helpe of perſeuerance: not whereby he did perſeuere: but without which by his free will he would not hauehave perſeuered: but now to the children of God by adoption, there is not onelyonly giuen ſuch an helpe of perſeuerance, that they may perſeuere if they will; but alſo ſuch, as whereby they hauehave perſeuerance it ſelfe: that is, not only that without this gift they cannot perſeuere, but alſo ſuch, as whereby they cannot but perſeuere. For Chriſt hath not only ſaid, without mee …e can doe nothing, but alſo, yee hauehave not choſen mee. but I hauehave choſen you, and ordained you that ye goe and bring forth fruits, and that your fruit remaine: Iob. 15. 5. and 16. Many other the like places there are to the ſame purpoſe, as before we hauehave heard. Adams immortality wherein he was firſt created was conditionall, viz. if he ſhould not ſinne: but in the reſurrection, the children of God ſhall be abſolutelie immortall without any condition. To leaue this compariſon, as we hauehave ſeen before the ſtate of the poore children of God to be more honorable and excellent then the ſtate of the richeſt men in the world, and of the mightieſt Princes vponupon earth, which are not the children of God: ſo alſo is it better then to be a Prophet or an Apoſtle indued with the greateſt gifts that can be, for the working of the greateſt miracles. For what will our Sauiour ſay to them, that at the laſt day ſhall plead for the… …lues, that they had prophecied by his name, and by his name caſt out diuels, and done many great workes? himſelfe ſaith, that he will profeſſe vntounto them (they hauing not been the children of God) I neuer knew you, depart from mee ye workers of iniquity: Mat. 7 23. To the ſeuenty alſo that returning reported vntounto him, that the diuels alſo had been ſubdued vntounto them through his name, he ſaith, in this reioice not, that diuels are ſubdued vntounto you: but rather re…oice that your names are written in beauen. Luk. 10. 17 & 20. Is it not therby euident, that to be written in heauen is more then to be an Apoſtle, or at leaſt then to hauehave the authority of prophecying and the power of caſting out diuels in p. 367the name of Chriſt. Is not the ſame alſo manifeſt by examples? Was not Balaam a Prophet? at leaſt, did he not prophecie moſt excellently of the Iſraelites proſperitie, of the deſtruction of their enemies, euen of the Moabites, whoſe King had hired him to hauehave curſed Iſrael? As alſo of the comming and of the kingdome of Chriſt: Num. 24. 15. Did not Caiphas himſelfe prophecie of the neceſſity of Chriſts death for the people? Ioh. 11. 50. Was not Iudas an Apoſtle? Had not he as well as the other eleuen power to caſt out diuels, and to heale eueryevery ſickneſſe and eueryevery diſeaſe? Matth. 10. 1. To proceed yet further, doth not our Sauiour himſelfe preferre them that doe his Fathers will which is in heauen (who are they but the children of God by adoption in Chriſt?) before his mother and his brethren according to the fleſh? Matth. Matth. 12. 48 49. Luk. 11. 27. What ſhall I ſay more? or what other compariſon ſhall I make? Truly I may generally conclude this point of Gods children, in compariſon of all other men, with that generall ſentence of Salomon, before ſpoken in the title page, that the righteous is more excellent then his neighbour: Prou. 12. 26. From thoſe compariſons of the children of God with other men, I may now aſcend into heauen it ſelfe, and compare them with the holy, and bleſſed, and glorious Angels: and that firſt in ſome ſort as equall fellowes and companions: ſecondly, being in ſome reſpect more excellent and honorable then ſuch Angels. The firſt is acknowledged by the Angels themſelues: for when Iohn falling downe before the Angell which had bidden him to write, Bleſſed are they which are called to the Lambes Supper, would hauehave worſhipped him, he forbade him ſo to doe, ſaying, See thou doe it not: I am thy fellow ſeruant, and one of thy brethren: Reu. 19. 10. and 22. 9. Touching the ſecond, the Angels are not onelyonly fellow ſeruants vntounto God with the children of God but they are alſo themſelues ſeruants vntounto the children of God: for it is expreſly ſaid, that they are miniſtring ſpirits, ſent out for their ſakes which ſhall bee heires of ſaluation. Heb. 1. 14. Who are ſuch heires of ſaluation but only the children of God? Rom. 8. 17. It is alſo written in the Pſalme: The Angell of the Lord pitcheth round about them that feare him, and deliuereth them: Pſalm. 34. 7. The ſame is p. 368curdent by examples of the Angels in ſcripture attending vponupon diuers particular perſons: vponupon Abraham, Iacob, Moſes, Ioſhua, Gedeon, Dauid, Daniel, Mary, Ioſeph, Peter, Cornelius, Paul, &c) yea not only attending vponupon them, but alſo deliuering them out of their dangers, in flicting the iudgements of God vponupon their aduerſaries, and otherwiſe helping and comforting them according to their neceſſities. This is the more, becauſe it is neuer ſaid, that the children of God are ſeruants to the Angels. Yea, when the children of God hauehave offered their ſeruice to the Angels, at leaſt to worſhip them, they hauehave refuſed and forbidden it, as before we heard. Neither doe the Angels attend vponupon the children of God whiles they liue only, but alſo when they die; viz. to carry their ſoules into heauen: Luk. 16. 22. But this perhaps may ſeem no good argument for the prerogatiues of the children of God, aboue the Angels, becauſe ſometime a Prince may honor an inferior ſubiect, with the attendance of a more honorable perſon, and with ſome ſeruice to be done vntounto him, by ſuch a more honorable perſon then himſelfe: and becauſe alſo the Angels being mightier, may ſeem therather to gard and otherwiſe to attend vponupon the children vponupon earth in reſpect of their manifold infirmities and weakneſſes, as alſo becauſe of their great aduerſaries, & not for any ſuch dignity of the children of God vpō earth as we hauehave ſpoken of. Though I ſhould grāt all this, and not contend of the preferment of Gods children aboue the Angels in that reſpect: yet this I may boldly (I thinke) vtter, that there ſeemeth to be a great preheminence of the children of God, in reſpect that there is a more neere coniunction betwixt Chriſt and them, then there is betwixt Chriſt and the Angels. I meane in nature, not in place. In place, the Angels for the preſent, are neerer to Chriſt then the children of God in earth; but in nature the children of God are neerer to Chriſt then the Angels. For it is expreſly ſaid that Chriſt tooke not the nature of Angels vntounto him, and it is plaintly affirmed that he tooke on him the ſeed of Abraham: Heb. 2 16. and that he was made of the ſeed of Dauid: Rom. 1. 3. as alſo it is ſaid, that he took our nature vponupon him in reſpect of his conception in the womb of the virgin: ſo by contracting and p. 369marrying himſelfe vntounto vsus, and and vsus vntounto himſelfe, he hath made (as we heard) a further vnion with vsus, whereby it is ſaid of vsus in reſpect of him, that we are fleſh of his fleſh. So then by conception and incarnation, he is made one with vsus: and by the former contract of marriage, we are made one with him. Firſt he is fleſh of our fleſh, and bone of our bone, and ſecondly, we Note.are fleſh of his fleſh, and bone of his bone: this latter ſpeech cannot be ſpoken properly, but by vertue of his marriage and contract with vsus: for otherwiſe he is rather fleſh of our fleſh (touching his humanity) then we fleſh of his fleſh. Becauſe we in that reſpect were before him. The former cannot truly be ſaid to be of the latter: but the latter may well be ſaid, to be of the former. According alſo to that before ſpoken by vertue of the ſaid marriage contract of Chriſt with vsus, we are ſaid to be members of Chriſt, or of the body of Chriſt with vsus, we are ſaid to be members of Chriſt, or of the body of Chriſt. To apply all this, is the like euer ſaid of the Angels that they are members of Chriſt? yea how can they be ſaid to be his members, being altogither of a diuers nature from him? for muſt not the head and the members be both of one nature? or will not the whole that hath a head of one nature, and the body of another, be a kind of monſter? I grant, that Chriſt improperly and by a kind of metaphor may be called the head of the angels, in reſpect that (euen as mediator) the angels and powers, and mights, are ſubiect vntounto him: 1. Pet. 3. 22. but that he is the head of the angels in ſuch ſort as he is the head of elect men, adopted to be the children of God, it cannot be, becauſe they cannot be his members as we are. In reſpect therefore that we are more neerly vnited vntounto Chriſt then the angels (firſt by nature in his conception, ſecondly by his mariage contract with vsus) why may I not ſay, that we hauehave a kind of preheminence aboue the angels? for as eueryevery thing is more vile the further off it is from that which is moſt excellent: ſo eueryevery thing cannot but be the more excellent, the neerer it is to the moſt excellent. Moreouer we hauehave before heard, that the great names and titles of Chriſt are communicated to the children of God. Can the like be ſhewed of the Angels? As therefore becauſe God had in Scripture ſaid of Chriſt, thou art my ſonne, this day hauehave I begotten thee, and neuer ſo ſaid of the Angels, p. 370the Apoſtle maketh this concluſion. that Chriſt was made ſo much more excellent then the Angels, by how much hee had obtained a more excellent name then they: Hebr. 1. 4. ſo why may not I make the like conciulion from the premiſes, that the children of God are made ſo much more excellent then the Angels, by how much they hauehave obtained more excellent names then they? The names of Seraphims, principalities, powers, and mights, &c. are great names: but are they like to the names before mentioned: eſpecially may they be compared to the name Chriſt?

Againe, for as much as wee hauehave 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 hauehave their part onelyonly 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 onelyonly 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 hauehave any preeminence aboue them? To this I p. 371anſwer, 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 onelyonly 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 hauehave 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) hauehave great prerogatiue aboue the children of God. Namely, firſt that they dwell in heauen; the children of GOD in earth: Secondly, that they are altogether ſpirit; the children of God fleſh and ſpirit: Thirdly, they are free from all ſinne, and conſequentlie from all miſerie, the fruit of ſinne; the children of God, whiles they are clothed with corruption, are ſubiect to ſinne, and doe ſinne daily; and by ſinne, they are alſo ſubiect as to many other calamities, ſo at laſt to death it ſelfe. So in theſe reſp…cts they are inferior to Angels: but in the former they hauehave 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 hauehave a preeininence aboue Angels, who in reſpect of other creatures vnderunder GOD, are principalities, p. 372powers, 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 vsus to more thankfulneſſe vntounto God, and to be ſo much more zealous of his glorie, by how much the more he hath aduanced vsus: and finally, the more to comfort vsus, and the better to aſſure vsus of the continuance of Gods fauour towards vsus, the more highly he hath exalted vsus.