The Dignity of Gods Children, Chapter 27

The Dignity of Gods Children · Chapter 27

p. 317CHAP. XXVII.

Of the peace of conſcience in the children of God.

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

From hence, that this peace and ioy are fruits of all the former benefits, it followeth, that as we hauehave heard all the former to be proper to the children of God, ſo theſe are in none other to be found but only in them. Where there is not nor euer was the cauſe, there cannot be the effect: Secondly, this the Apoſtle expreſly teacheth, oppoſing theſe two, one to the other: the ſpirit of bondage and the ſpirit of adoption whereby we cry Abba father: Rom. 8. 15. ſo nothing firſt that the ſpirit of bondage vntounto ſinne, is the ſpirit offeare: Secondly, that they that are freed from that ſpirit of bondage and hauehave receiued the ſpirit of adeption whereby they cry Abb… father, are freed from the former ſpirit p. 319of feare. There being therefore ſuch an oppoſition betwixt theſe two, there can bee no agreement. As therfore all the children of God are freed from the ſpirit of feare, ſo they onelie are freed from the ſpirit of feare. Hence alſo it followeth, that all the children of God and they only hauehave this peace whereof wee ſpeake. For they that are freed from feare muſt needs hauehave peace: and they that are poſſeſſed with the ſpirit of feare, cannot poſſibly bee at peace. To ſpeake yet further of this peace, let vsus conſider that the children of God hauing (as hath beene ſhewed) Chriſt himſelfe, they can no more bee without this peace, then without the life, the light, the knowledge, the wiſedome, the holineſſe, the righteouſneſſe, the liberty, and other things before ſpoken of. This is euident, becauſe Chriſt is called the Prince of peace: Iſat 9, 6: can any hauehave the Prince of peace, and bee without peace? Is it not expected that where there is in any companie a Iuſtice of peace, there all ſhould bee at peace, and none ſhould breake the peace? how then can wee doubt of peace to be there, where there is and dwelleth the Prince of peace himſelfe? When Chriſt was new borne into the world, and laie in his ſwadling clouts, hauing done nothing in his owne perſon, to wards our reconciliation and ſaluation (his in carnation and comming into the world only excepted) is not this a part of the ſong, that the Angels with the multitude of heauenly ſouldiers did ſing. in the hearing of the ſhepheards, Peace on earth, as well as glory to God in high? Luk. 2. 14. Hauing now by the bloud of his Croſſe, made that peace which was then proclaimed: Eph. 1. 15. Coloſſ 1. 20. how much more may men and Angels, ſing and ſay not only peace in earth, but alſo peace in the heart of eueryevery child of God? Verely, all the children of God may the better bee at peace in their hearts, becauſe the Prince of peace Chriſt Ieſus, in his owne perſon hath ſaid to his diſeiples (and in them to all that belong vntounto him) peace I leaue with you, my peace I giuegive vntounto you: not as the world giueth, giuegive I vntounto you: let not your hearts bee troubled nor greeued: Iohn 14. 27. It is much that hee had ſaid before by his Prophet, The worke of inſtice ſhall be peace, euen the worke p. 320of iuſtice & quietneſſe, and aſſurance for euer; and my people ſhall dwell in the tabernacles of peace, &c. Iſai 32. 17. 18. But this that he ſpeaketh in his owne perſon is much more. As this peace is thus manifeſt to belong to all the children of God, ſo that it is proper only to them, and that the wicked hauehave no part in it, doth further appeare, becauſe the Lord ſaith that there is no peace to the wicked: Iſai 48. 22. yea in the ſame reſpect (viz.) that there is no peace to the wicked) after much peace promiſed to the godly, he compareth the wicked to the raging ſea, which cannot reſt, and whoſe waters doe caſt vp (as it were continually) mire and dirt: Iſai 57. 20. Salomon likewiſe ſpeaking of the wicked and the righteous (that is, of them that are not and of them that are the children of God, ſaith, the wicked fleeth when no man purſueth, but the righteous are bold as a lyon: Prou. 28. 1. Eliphaz ſaith that the ſound of feare is euer in the eares of the wicked: and that euen in the daies of his proſperity the deſtroier ſhall come vponupon him: Iob 15. 20. Iob himſelfe likewiſe ſpeaketh thus of the wicked, terrors ſhall ouertake him as waters: &c. Iob 27. 20. The wicked indeed cry to other and to their own hearts eſpecially, peace peace, as it is often in the Prophets Ier. 6. 14. and 8. 11. but yet the Lord ſaith (as before we heard) that there is no peace to the wicked. Yea, how can they hauehave peace, that know not the way of Peace: Iſat 59. 9. and which reiect the Goſpell of peace: Epheſ. 6. 15. yea the Prince of peace Chriſt Ieſus himſelfe: and which alwaies are in contention wounding one another and ſowing the ſeeds of diſcord and contention amongſt men? As when Iehoram ſaid to Iehu, is it peace Iehu? Iehu anſwered, what peace whiles the whoredomes of thy mother Iezabel and her witchcrafts are yet in great number? 2. Kings 9. 22. ſo to the wicked that ſhall ſpeake of peace, or enquire after peace it may be anſwered, what peace can there be vntounto them, when ſo many ſinnes as they hauehave committed in great number remaine vncancelled and vnpardoned in heauen, and vnrepented of in the earth? This that I ſpeake of the wicked is not only to be vnderſtood of the meaner ſort of the wicked, that are bare, poore, without friends, and worldly delights: but alſo of Princes and other in great place, that hauehave great friends, that abound in wealth, that flow in delights of the world, that p. 321are mighty in authority, and want nothing which might ſeeme helpfull to them againſt feare, or to make for their peace and good ſecurity. And this is manifeſt by the deadly feare of Nabal, Saul, Belſhazzar, and Felix before ſpoken of. If therefore the greateſt ſort of the wicked be ſubiect to ſuch feares, who notwithſtanding hauehave many meanes in the iudgement of men to ſecure them againſt feare, what ſhall be ſaid of other?

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

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

Hither alſo belongeth that of Iſay 9. 7. and that before alledged, Iſay 32, 17. This alſo the Apoſtle teacheth in the place before alledged, Rom. 8. v. 15. For in that the Apoſtle ſaith they hauehave not receiued the ſpirit of bondage to feare againe, he plainely noteth that they that are now freed from the ſpirit of feare ſhall neuer feare againe. What then, ſhall the children of God hauehave no feare at any time? yes, they ſhall feare God more then before, in a child-like maner, and ſo, as that in ſuch feare of God they depart from euil: Iob. 1. 8. and as feare is commended to be the beginning of wiſdome: Pſal. 111, 10. and to be a wel pring of life to keepe from the ſnares of death: Pro. 14, 17. and as the feare of God teſtifieth vsus to be bleſſed, & is ioyned with great delight in his Commandements: Pſal. 112, 2. and as this feare of God working the keeping of his Commandements is ſaid to be the whole duty of man: Eecl. 12, 13. and as we are further exhorted euen in reſpect of the promiſe of God, to clenſe our ſelues from all filthineſſe of the fleſh and of the ſpirit, and to grow vp to full holineſſe in the feare of God. 2. Cor. 7, 1. and to feare the Lord and ſerue him. 1. Sam. 12, 24. or to ſerue the Lord in feare: and to reioyce in trembling. Pſal. 2, 11. and to make an end of our ſalution with feare & trembling, Phil. 2, 12. and laſtly in conſideration as well of his ſeuere iuſtice in rewarding eueryevery man according to his works, as of his fatherly goodneſſe towards vsus, to paſſe the time of our dwelling here in feare: 1. Pet. 1. 17. Thus I ſay the children of God muſt feare and doe feare. If men be without this feare, they are ſecure and without the ſpirit of adoption: that is, they are not the children of God, as afterward vponupon an other occaſion we ſhall heare againe. But as for ſlauiſh feare, ſuch as is forbidden, & ſuch as ariſeth only frō regard of Gods power & iuſtice without reſpect to his mercy and goodneſſe p. 324and ſuch as is repugnant to faith which is the aſſurance of Gods fauour: Heb. 10. 22. this is alſo contrary to the peace of Gods children: and of this it is to be vnderſtood that they are deliuered out of the hands of their enemies that they may ſerue God without feare: Luk. 1. 74. But are the children of God indeed alwaies without this kind of feare, ſo that they neuer hauehave any brunts thereof? I anſwer, that the children of God are not only ſpirit but fleſh: there is none of the children of God ſo regenerate, but that his regeneration, or rather his ſanctification which is (as I ſaid) the ſlature of a man regenerate, is here imperfect: although therefore ſo far forth as they are ſanctified or regenerate (for I will not ſtriue about words nor be too curious or preciſe for phraſes) they be freed from feare as hauing receiued the ſpirit of adoption which is contrary to the ſpirit of bondage and of feare, and whereby they may be bold to call God their Father, and aſſure themſelues of his fatherly louelove towards them; …et ſo far forth as they hauehave ſome reliques ſtill of the old man, ſo far they cannot but ſometime feare, euen ſo feare as feare is forbidden. Yea, ſo much the more doe they often feare (otherwiſe then they ſhould) both Gods iuſtice and alſo the rage and cruelty of their enemies, becauſe the vnſanctified part doth ſo oppreſſe, and ſometime and for a time, ouerwhel me the ſanctified part and the ſpirit of adoption in them, that they thinke themſelues not to be regenerate at all, neither euer to hauehave receiued the ſpirit of adoption, but to be meer naturall men, and as wicked as any other. But although they doe thus feare, looking only to Gods iuſtice and not to his mercy, and reſpecting only the corruption of nature remaining in them, not the beginnings of grace, wherby they are aſſured of an inheritance reſerued in heauen for them, as alſo of their own preſeruation here by the power of God: yet euen then hauehave they cauſe not to feare, but to be of good cheare in reſpect of thoſe arguments againſt feare before handled. As the wicked do ſometimes taſte the powers of the world to come: Heb. 6. 5. that is, of the ioies of heauen, ſo the Lord will hauehave his children to hauehave a little marke of the feares that are proper only to the wicked, that they may pray the more earneſtly for recouery of their former peace of conſcience, p. 325as Dauid did: Pſal. 51. 8. and 12. and the … to eſteem of it when they find it againe: as alſo that after the recouery of their former peace of conſcience they may be more carefull to keep it themſelues, and the more diligent in teaching other to keep it likewiſe: for eueryevery benefit is the ſweeter by taſt of the contrary. Againe the Lord will hauehave ſuch feare of his children to be as a glaſſe to the wicked, wherein they may the better ſee their own fearfull ſtate and condition in not being the children of God, as gathering by ſuch feares of the godly, that they themſelues are in much more fearfull condition and hauehave much more cauſe to feare. Moreouer, ſuch feare in the children of God, doth often ariſe from the miſtaking of things, and from their imagination of that that is not. So we did ſee before, that the d…ſciples of Chriſt feared vponupon imagination that they had ſeen a ſpirit when they ſaw him. So many of the children of God hauehave in all ages feared, and now doe often feare: becauſe they iudge not aright of the graces of God in themſelues, but thinke they hauehave no faith at all, no louelove at all, &c. and therefore no aſſurance at all of Gods fauor and of their owne ſaluation, becauſe their faith, louelove, and other graces of God are weake and come ſhort of that they ought to be: becauſe they are able to diſtinguiſh between a nullity and an imperfection of Gods gifts, accompanying ſaluation in them; therefore they thinke that to be a nullity, that is only an imperfection. It is alſo with the godly in this caſe as ſometime with a company of rebellious ſubiects, where notwithſtanding the king hath pardoned and ſent his pardon vntounto them, ſigned with his owne hand, and ſealed with his own ſeale. For as ſuch hauing no skill to read their pardons, doe therefore doubt of them, and feare the kings diſpleaſure: ſo many of Gods children, being pardoned of all their ſins, and hauing their pardon written in their hearts by Gods own finger, and ſealed with the ſpirit of adoption, do notwithſtanding doubt and feare, becauſe they cannot well read the ſaid pardon. But why can they not read it? either becauſe it is written in ſmall letters, which their ſight being but in part, cannot ſee: or becauſe they hauehave not gone long enough to ſchoole for the learning to read Gods hand perfectly and readily: or p. 326becauſe they themſelues hauehave forgotten that which they had learned in that behalfe: or becauſe they hauehave kept their pardon ſo rechleſly and careleſly, that the ſame being blotted and obſcured with many ſinnes (through their negligence and careleſneſſe committed,) cannot well be read by themſelues or any others for a time, viz. ſo long as they liue ſo careleſly, and till they hauehave purged themſelues of ſuch ſinnes, as whereby not only the writing of their pardon is blurred, and made vnlegible: but alſo their own ſight is dimmed ſo, as they neither can read their pardons, nor ſee any thing els touching their ſalution as they ought. So had Dauid blotted and obſcured the pardon of all his ſins and dimmed his own ſight by his ſinne with Bethſheba and againſt Vriah, that he was troubled with many feares, which made him to complaine of his ſtate as if it had been as bad as any mans, and that he praieth the Lord to create in him a new heart, as if he had neuer been regenerate before: Pſal. 51. 10. The afflictions alſo of this life befalling the children of God (being eſpecially compared with the proſperity of the wicked) do ſo blind their eies, that they cannot behold the goodneſſe of God to the peace of their conſciences as they ſhould, and as ſometime they behold the ſame. This made the Prophet to ſay, I hauehave clenſed my heart in vaine: Pſal. 73. 13 …nd to thinke the ſtate and condition of himſelfe to be no better then the ſtate and condition of the wicked: yea to iudge theirs better then his. Yea Dauid being baniſhed from the Arke of God and in danger of many enemies, had ſuch trouble of mind and feares of heart that he was faine to rebuke himſelfe in that behalfe, and to ſay to his ſoule (as before we heard) why art thou caſt down, O my ſoule? and why art thou diſquieted within me? Pſ. 42. 5. 11. & 43. 5. Finally, ſomtime ſuch ſeares of the children of God, & the error of their iudgement touching them, ariſe from ſome bodily cauſe, euē from a melancholik cōſtitutio, wherby the iudgemēt is ſo crazed, that it doth not erre only in matters of God, & which cōcern ſaluation, but alſo in things of this world & which cōcern this preſēt life. For the abundāce of melancholy oftentimes taketh away from men the knowlege of their beſt friends, & makes them to think that they are vtter enemies, & to feare thē accordingly. No maruel then though the ſaid humor doe ſomtime obſcure p. 327the fauor of God and darken the peace of conſcience, euen in the beſt of Gods children. Theſe that are thus occupied with feares, doe meaſure their condition more by feeling then by faith and other arguments of greater certainty then feeling. But howſoeuer the children of God in theſe and the like reſpects be troubled with ſuch feares for a time: yet as before we ſaid of other troubles of this life, ſo I may alſo ſay of thoſe feares, that the Lord doth at the laſt deliuer them our of all, and turne them likewiſe to their great good: yea, for the moſt part the Lord giueth his children moſt inward peace when they hauehave moſt outward calamities: at leaſt when they hauehave Note.moſt need of ſuch inward peace, then alſo hauehave the godly moſt peace, yea, moſt comfort. When the wicked are moſt diſmaied, namely in the times of greateſt ſtormes and tempeſts; euen of moſt mighty and fearfull thundrings & lightnings, at ſuch times the wicked quake and tremble, as fearing ſome greater euill towards them; and ſo indeed oftentimes it falls out: but contrariwiſe the childrē of God looking not ſo much to the lightnings, nor hearkning ſo much to the thundrings, as conſidering therin the great power of God how able he is to ſaue them, & how ſoon he can ſubdue their enemies, do in this reſpect both follow their callings the more quietly, and alſo hold vp their heads the more cheerfully. The like may be ſaid of them in the howre of their death: Mark (ſaith Dauid) the vpright man, and behold the iuſt, for the end of that man is peace: Pſal. 37, 37. and why ſo? the ſonne anſwereth the father (I meane Salomon anſwereth Dauid) ſaying, the day of death is better then the day that one is borne (that is, to the child of God) Ec…l. 7, 3. and why is this? becauſe the day of death to the children of God is the day of deliuerance from all their miſery. The children of God themſelues die not, but their miſery then dieth: yea, then alſo their ſinne the cauſe of their miſery, and chiefe miſery it ſelfe, maketh an end. Secondly, death to the godlie, is but a ſhort bridge, and a ſpeedie paſſage to eternall life: they take not onelyonly their leaue of all calamities, but they enter alſo into their Maſters ioie, and take now more full poſſesſion, then euer before they had of that moſte bleſſed inheritance, whereof p. 328before they heard, and which they had a long time moſt earneſtly longed for. On the contrary howſoeuer the wicked for a time, eſpecially in proſperity, ſeem to be at peace and ſo liue ſecurely fearing nothing, yet if aduerſity once come, then they rage and ſtorme: then they fret and chafe: then they raile and raue: then they curſe and ſweare: then they ſpeake not only againſt men but alſo againſt God himſelfe: eſpecially the day of their death is moſt fearfull vntounto them, as being the end of all their happineſſe, and the beginnings of their greateſt woe and miſery: and ſo they finiſh their daies moſt heauily, moſt fearfully: yea ſometime they are ſo diſcontent with ſome things befallen vntounto them, or ſo tormented in their minds with feare of Gods iudgements againſt themſelues, that they play the bloody butchers vponupon themſelues. So Achitophel in malcontent mind hanged himſelfe: 2. Sam. 17. 23. ſo Iudas (as before we heard) in great deſperation of Gods mercy did make the like fearfull end of himſelfe: Mat. 27. 5. That ſometime the children of God die vnquietly in outward appearance, it is to admoniſh other the better to prepare themſelues for their end, and to labour the more to treaſure vp for themſelues comfort (by keeping a good conſcience) for the day of their death. That the wicked die ſometime peaceably and in ſhew comfortably, either it is to admoniſh all men not raſhly to iudge, ſith God can in a moment ſecretly worke repentance: or elſe howſoeuer ſome will ſay of ſuch, that they went away like a bird, or died like a lamb, yet rather if they ſhewed no repentance, eſpecially if they did not indeed repent, they are to be thought to hauehave died like beaſts, that for the moſt part, dying naturally of ſome diſeaſe and not being killed violently, doe only pant and grone, and make no other noiſe: As it is ſaid of Nabal, that when Abigail had related what Dauid had purpoſed againſt him, and what ſhe had done to ſaue Nabal from the execution thereof, that his heart died wit hin him, and he became like a ſtone and ſo about ten daies after he died: 1. Sam. 25. 22. 28. ſo the wicked dying in their ſins and yet not dying raging nor rauing, &c. doe die like ſtocks or ſtones, that is, neither ſhewing any more repentance, neither any whit more regarding any goodneſſe p. 329then ſtocks or ſtones. But to returne to the children of God, ſuch is their peace vponupon the grounds before mentioned, that as they are freed from the ſeruile feare of Gods wrath and iuſtice, ſo they are likewiſe freed from all ſuch feare of other creatures as whereby they ſhould be diſmaied or diſabled from ſuch duties as belong vntounto them. For what need they feare any thing, ſith God hath made a league with all creatures in their behalfe? and ſith they know that all things doe worke together for their good, as before we hauehave heard? we may therefore Note.conclude they need not to feare any euill tydings: Pſal. 112. 7. yea though they walke through the vale of the ſhadow of death: Pſal. 23. 4. but that eueryevery one of them may ſay, the Lord is my light and ſaluation, whom ſhall I feare? the Lord is the ſtrength of my life of whom ſhall I be afraid? Pſal. 27. 1. and againe, I will lay me downe and alſo ſleep in peace, for thou Lord makeſt me dwell in ſafety: Pſal. 4. 8. this peace of the children of God is not only common to them all, neither only proper to them alone, neither only alwaies in them euen in all troubles and in death it ſelfe (in manner notwithſtanding and with the exceptions before expreſſed) but it is alſo accompanied with great ioy of the holy ghoſt, and ſuch as none of the wicked doe enioy though they be kings and Princes, or otherwiſe abounding in all proſperity. Indeed commonly the ſtate of the children of God is accounted the moſt lumpiſh, dumpiſh, heauy, and ſolitary ſtate of all other. Yea, amongſt many other things that do diſcourage men from being the children of God, this is not the leaſt, that they thinke there is no ioy, no mirth, no gladneſſe belonging to them, but that if once men will frame themſelues to be the children of God, then they muſt bid farewell to all ioy, and they muſt prepare themſelues to all ſadneſſe and heauineſſe. But this is a foule and groſſe error, euen proceeding from the father of lies. For the truth is, that as the righteous and none but the righteous are often bid be glad and reioice: Pſal. 32. 11. and 33. 1. Phil. 4 4. and elſewhere; ſo indeed in reſpect of the forgiueneſſe of ſinnes, and of the fauour of God, and of all other benefits before mentioned, they hauehave more cauſe to be glad and reioice then all the world beſides. Yea, none but they hauehave ſound cauſe to be glad, and reioice: p. 330For ioy and peace are as well as accounted fruits of the ſpirit, as louelove, 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 vponupon 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 vnderunder 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 vnderunder 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 p. 331that 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 hauehave 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 hauehave no communion with Chriſt, that are dead in their ſinnes, that are no better then fooles and madmen, that are in bondage vntounto ſins, yea, vntounto ſatan himſelfe, that hauehave 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 hauehave no liberty to come to God, once to aske pardon of the ſaid ſinnes, becauſe they hauehave not faith wherein they ſhould offer vp their praiers, and without which all their praiers are abominable vntounto God: that hauehave 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 hauehave any thing to do with the ſacramēts which are ſeales of Gods word: that hauehave no right or intereſt in any bleſſings of this life, but ſhall giuegive an account of eueryevery thing they hauehave 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 hauehave 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 hauehave 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 p. 332gnaſhing 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 hauehave cauſe to mourne and to houle continually in this life: yea, more cauſe ſo to doe, then the pooreſt man in the world good or bad: becauſe the more God doth aduance them in this world, the greater ſhall their damnation bee in the world to come, if in this life they do not glorifie God according to their ſaid aduācement. Sith that the children of God hauehave ſuch ioy and peace, as that no afflictions doe or can expreſſe the ſame, how great is their dignity in that behalfe? Their ioy I grant, may be and ſometime is eclipſed and obſcured for a time, by the ſame meanes whereby it is ſo with their peace: for ſuch as any mans peace is, ſuch is his ioy: but as the ſunne being ſomtime eclipſed by the interpoſition of the moone betwixt vsus and it, and more often darkned by thicke and blacke clouds, doth notwithſtanding break out againe and ſhine as bright as before: ſo it is with the children of God. Their ioy is ſometime obſcured and hidden, not onelyonly from others, but alſo from themſelues. But though they weep for a time, yet their ſorrow ſhall bee turned into ioy, and their heart ſhall reioice (for the moſt part in this, and moſt certainly in the life to come) and their ioy ſhal no man take from them: Ioh. 16. 20. 21. As the wicked ſhall mourne, and no man ſhall be able to comfort them (as before we hauehave ſeen by the examples of Saul and Indas) ſo ſhall the children of God reioice, and no man ſhall take their ioy from them. Though ſometime they lie among pots (or ſtones, and by many afflictions be as it were coloured) yet they ſhall bee as the wings of a Doue that is couered with ſiluer, and whoſe fethers are like yellow gold: Pſal. 68. 13. they ſhall hauehave beauty for aſhes, the oyle of ioy of mourning: the garment of gladneſſe, for the ſpirit of heauineſſe: Iſai 61. 3. yea euen in their heauineſſe their ioy from aboue is greater then their mourning here below. As Sampſon found hony and the hony combe in the carkaſſe of a deuouring lyon: ſo the children of God find moſt ſweet comfort euen in the very belly and bowels of thoſe afflictions which deuoure the wicked: The riddle of Sampſon touching the foreſaid hony (out of the eater came meat, and out of the p. 333ſtrong came ſweetneſſe) was inexplicable to the Philiſtims till they had ploughed with Sampſons heyfer: Iudg. 14. 14. ſo indeed that the children of God are cheerfull and comfortable, euen full of ioy and gladneſſe in their pouerty, reproch, ſickneſſe and ſuch other like aduerſity, ſeemeth a thing very ſtrange to the vngodly, and no man can explicat or expound the ſame, but only the children of God, and they that hauehave ploughed with their heyfer, that is, with the ſame ſpirit of vnderſtanding, wherewith they and they only are indued. For they only hauehave that white ſtone (ſpoken of before) wherein is a new name written, which no man knoweth but he that receiueth it: Reu. 2. 17. And how great the peace and the ioy of the children of God is, and how truly it may be ſaid to paſſe al vnderſtanding, and to be vnſpeakable and glorious (as before we heard it to be called) doth not only appeare by the feare and griefe of the wicked, but alſo by the like afflictions, trouble, and heauineſſe of mind ſometimes in the godly, when God, for the reaſons (before ſpoken of) hideth his face from them. For that which is ſaid generally of all creatures, may particularly be ſaid of them: if thou hide thy face they are troubled: Pſal. 104. 29. By this trouble (I ſay) of the godly themſelues, when ſometimes for a time they hauehave loſt their former ioy and peace, it appeareth, how great their ſaid peace and ioy is, and how worthie of that commendation, which before we hauehave heard to be giuen vntounto it. For aske one of them that hauehave for a ſeaſon loſt their former peace and ioy, and that troubled in that behalfe, yea aske the very wicked themſelues, which feele the terrors of an euill conſcience, and feares of Gods wrath, aske (I ſay) either the one or the other, what they would giuegive for a releaſe from their troubles and feares, and for comfort, and they will crie out with teares, that if they had a thouſand worlds, they would giuegive all for true peace and ioy. Conſider how the Church mourneth for neglect of her beloueds voice, yea how her heart fainted in that behalfe, and how ſhe charged the daughters of Ieruſalem, that if they did find her welbeloued, they ſhould tell him that ſhe was ſicke of louelove for him: Cantic. 5. 6. how Dauid alſo was troubled, when he p. 334wanted that peace and ioy which before he had, we hauehave already ſhewed. Touching the ioy of the wicked which ſeemeth to be very great: firſt the truth is, that it is a painted and pictured ioy, without any ground: yea without any ſubſtance: it is only in face and countenance, and (as weſay) from the teeth: it is not from the heart: it is but as the laughter of phrenſie and madneſſe in the pangs of death. Secondly, it is therefore very ſhort and vncertain: as it is ſaid of the laughter of a fools, that it is like the cracking of thornes vnderunder a pot: Eccl. 7. 8. though it make a great blaze & a loud noiſe for a time, yet on a ſudden it vaniſheth and commeth to nothing. Thirdly (which is more then the former) the more the wicked laugh and are merry here, the more they ſhall weep and mourne and houle in the world to come. As the ſtrongeſt wine makes the ſharpeſt vineger, euen ſuch as will fetch off the skin from the rough of ones mouth; ſo the greater ſhall be their calamity, and their greater ioy ſhalbe turned into the greater heauineſſe. But becauſe many things before written, of the proſperity of the wicked, may likewiſe bee referred to that point of their ioy which ariſeth from no other cauſe then from their proſperity, therfore I will here ceaſe to write any more thereof.

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

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