The Dignity of Gods Children, Chapter 33
CHAP. XXXIII.
Of the ſecond anſwer to the former obiection: or of the ſecond reaſon why the world knoweth not the children of God.
IN this ſecond verſe is contained the ſecond anſwer to the former obiection, and the ſecond reaſon why the world doth ſo little regard, and ſo much hate the children of God.
I grant that ſome make theſe words the only obiection, and anſwer thereto: viz. the obiection in the firſt words of the verſe, Deerly beloued now are we the children of God, but (or and) it doth not appeare what we ſhall be: and the anſwer in the words following, but we know that when he ſhall appeare, we ſhall be like him. And this they make the meaning; You tell vsus that it is an exceeding dignity to be called the children of God: but (alas) what auaileth it vsus, or what are we the better for ſuch titles, ſith whatſoeuer titles we hauehave, yet it doth not appeare what we ſhall be: no man knoweth what ſhall become of vsus. Yes, ſaith the Apoſtle (according to the interpretation of ſome men) wee are not only called the children of God, neither hauehave we the bare titles of the children of God, but we are indeed for the preſent the children of God, as well as ſo called: and though it do not appeare what we ſhall be, yet the time ſhall come, when we ſhall be like to him.
Thus (I ſay) ſome interpret theſe words: but I rather thinke them (as I ſaid before) to be a further anſwer to the former obiection, and to containe a ſecond reaſon, why the world maketh no more reckoning of vsus, viz. becauſe they do not ſee our future ſtate and condition.
This anſwer and ſecond reaſon of the worlds hatred againſt the children of God, is firſt propounded in theſe words, deerly beloued, now are we the children of God, but (or rather and) it doth not appeare what we ſhall be. Secondly it is amplified by an argument taken from diuers things, or rather the worlds ignorance of our future ſtate, is amplied by the contrary knowledge thereof in our ſelues, in theſe words following, but we know that when he ſhall appeare, we ſhall be like him.
To returne to the propoſition of the ſecond anſwer to the former obiection, or to the ſecond reaſon, why the world knoweth vsus not, let vsus firſt obſerue, that as it is a ſweet argument which now the Apoſtle handleth, viz. of Gods wonderfull louelove in making vsus his children, ſo he prefixeth a ſweet preface before this ſecond anſwer, namely, the ſweet name of Deerly beloued: which word, as it is vſuall with the other Apoſtles, ſo eſpecially it is moſt vſed by this Apoſtle, both in all this Epiſtle in eueryevery Chapter, and alſo in the other two ſhort Epiſtles following. The reaſon why this Apoſtle more aboundeth in this louely word then the reſt, ſeemeth to be double. Firſt becauſe he was the diſciple whom Chriſt eſpecially loued, and whom Chriſt vſed ſo familiarly, that he ſuffered him to leane on his breaſt, and who is therfore called the diſciple whom Ieſus loued: Ioh. 13. 23. & 21. 7. that is, whom Ieſus loued in ſpeciall manner, and aboue the reſt. Secondly becauſe the chiefe ſubiect of all theſe three Epiſtles being louelove, it was the more ſutable therunto, that he ſhould vſe the more amiable words, for the better perſwading thereof.
Hereby wee learne, the more experience we hauehave had of Chriſts louelove towards vsus, the more to abound in all words, and in the affection it ſelfe of louelove towards other. For we muſt not thinke, that either this Apoſtle or the reſt, vſed this word or any other the like, of cuſtome, or of courſe, or to fill vp the ſentences, and to make them the ſmoother (as it is the manner of many in theſe daies, to hauehave much Deerly beloued, in their mouthes, but to be without louelove; yea, to be full of hatred and malice in their hearts, as Ioah with his mouth ſaid vntounto Amaſa, Art thou in health my brother, but with a ſpeare in his hand he ſmote him vnderunder the fift rib, that hee ſhed his bowels to the ground: 2. Sam. 20. 10. and as Iudas with his lippes ſaluted our Sauiour ſaying, Haile Maſter, and kiſſed him, and yet at the ſame inſtant betraied him to the Iewes: Mat. 26. 49.) We muſt not (I ſay) thinke that the Apoſtles had much louelove in their mouthes and none in their hearts (as many now hauehave) but that their tongues ſpake, and their pennes did write from the abundance of louelove in their hearts.
The more alſo we exhort other to louelove, the more muſt we our ſelues ſhew our louelove towards them; and vſe ſuch words and phraſes, as may be moſt ſutable to ſuch exhortations, for the better enforcing of them. But theſe things being common, and not ſo proper to this preſent theame of the dignity of Gods children, it ſhall be ſufficient, thus only to hauehave touched them.
To returne to the matter, as before the Apoſtle had anſwered the former obiection touching the ſmall account the world maketh of the children of God, by their like account of God himſelfe; yea, by their ignorance of God: ſo now he doth further anſwer it, by their like ignorance of the future ſtate of the children of God.
As theſe two things are the cauſe, why the ſonnes of great men in the world in ſtrange countries meete often times with much hard meaſure, being perhaps diſgraced, …ailed on, ſet in the ſtockes, and ſuch like, viz: Firſt becauſe the parents of ſuch great men are not knowen: Secondly becauſe it is not known, what inheritances themſelues ſhall hauehave, nor what manner of men, of how great authority and power they ſhall be: (for if they amongſt whom they are ſtrangers knew theſe things, they would offer no indignity vntounto them, but would rather honor them according to their parents, and according to that ſtate that themſelues ſhould afterward be of) ſo is it with the children of God. They are the more diſgraced, contemned, and eueryevery way moſt vnworthily dealt with in the world, and by the world, as firſt becauſe the world knoweth not God himſelfe their Father (as hath been ſhewed;) ſo ſecondly, becauſe they know not, neither ſee, what the children of God ſhall bee afterward: viz. how great, how honourable, and how excellent with God, and with his holy Angels. If they did ſee this, doubtleſſe, as our Sauiour ſaith, that if the great workes that were done in Chorazin and Bethſaida, had beene done in Tyrus and Sidon, they had repented long agone in ſackcloth and aſhes: Mat 12. 21. ſo may I ſay, that the world would more regard the children of God then they doe.
Now touching this anſwer, let vsus vnderſtand that the Apoſtle ſpeaketh not of that ſtate that the children of God ſhall hauehave in this life, but of that which they ſhall hauehave in the life to come, as appeareth by the amplification thereof in the words following, from the contrary in the children of God, amplified by the circumſtance of time, viz. at the appearing of Ieſus Chriſt. The meaning therefore is, Deerely beloued, now (that is, in this life, and whiles wee are heere in this world) it doth not appeare what we ſhall be, (that is, in the world to come) when hee ſhall appeare: (that is, when God himſelfe in the ſecond perſon, inueſted with the manhood, ſhall come in the glorie of his father to iudge the quicke and the dead.
True indeed, ſometime the children of God are the leſſe regarded, and the more hardly dealt withall by the world, yea ſometimes by them that are not of the world, becauſe it doth not appeare vntounto the world, and to ſome other not of the world, what the children of God ſhall bee euen in this world, and in this life.
For if it had indeed appeared to the Egyptians what the Iſraelites ſhould hauehave beene, would they hauehave dealt ſo hardly with them? If Saul and his Courtiers had fully knowen that Dauid ſhould hauehave beene king, notwithſtanding all that they could hauehave done to hinder him, would they ſo hauehave perſecuted him? If the accuſers of Shadrach, Meſhach, and Abedneg…, as alſo of Daniel, had indeed knowen how the Lord would hauehave deliuered the firſt three from the fire, and Daniel from the Lions denne, would they hauehave purſued them ſo eagerly as they did? The like may be ſaid of Hamans malice againſt Mordecai, and for Mordecaies ſake againſt all the Iewes, and of diuers other. So alſo if the brethren of Ioſeph had certainly knowen that his dreames had beene diuine touching his aduancement, and that he ſhould hauehave beene ſo great a man as afterward he was, would they hauehave done vntounto him as they did?
Yea the like may be ſaid of our late moſt noble and bleſſed Queene. For if in Queene Maries time it had appeared indeed, and beene cleerely man…feſt, that ſhe ſhould hauehave beene Queene afterward, would diuers hauehave abuſed her as they did? I might proceed further: but I leaue that to the conſideration of the wiſe and Chriſtian Reader. By theſe things wee ſee it euident, that ſometimes it doth not appeare vntounto other what the children of God ſhall bee euen in this world, and in this life, and that therefore they receiue the harder meaſure from thoſe other, from whom their future ſtate in this life is ſo hidden. Notwithſtanding the oppoſition following of Gods childrens knowledge of their ſimilitude and likeneſſe vntounto Chriſt at his appearing and laſt comming to iudgement, doth manifeſtly ſhew that the Apoſtle doth not heere ſpeake of their condition to come in this life, which is for the moſt part but of a few; but of that which ſhall be in the world to come, which is a thing common to all the children of God whatſoeuer.
To proceed further, when hee ſaith, it doth not appeare, hee meaneth not to the children of God themſelues, but to the world, and to the men of the world. This is alſo manifeſt by the oppoſition following ſpoken in the firſt perſon, and in the perſon of Gods children: But we know, &c.
Theſe things being thus opened, let vsus now ſee the reaſons why it appeareth not vntounto the world, and why the world ſeeth not what the children of God ſhall be: viz. how worthy, how honourable, how excellent, and how glorious in the world to come.
Theſe reaſons are many: but I will briefly and plainly lay them downe.
The firſt is this, becauſe there is the ſame ſubſtance (by creation) Reaſons why it doth not appeare what the children of God ſhall bee.of the godly that there is of the wicked. Howſoeuer by regeneration there is a change made, and an alteration in qualities both inward and outward, yet ſtill they remaine men as before they did; and that not touching their bodies only, but alſo touching their ſoules. Some indeed hauehave dreamed that the very eſſence and ſubſtance of the ſoule in regeneration is taken away, and that a new ſoule is created in ſtead thereof. But this is a moſt groſſe errour: for ſo that ſoule that had at the firſt ſinned, ſhould not be glorified; and ſo the heretikes that denie the reſurrection, and ſay that we ſhall not hauehave the ſame bodies in the reſurrection that heere we hauehave, but other newly created in their ſtead, may bee thought to ſpeake alſo reaſon. It is therfore as certain that the ſame ſoules do remaine in the children of God after regeneration, as well as the ſame bodies.
Yea the wicked doe alſo ſee the godly to retaine the ſame ſhape, the ſame faſhion, the ſame outward forme, and the ſame countenance that they had before regeneration, and whiles they were vngodly, as well as others. It may bee indeed, that after regeneration of the heart there is alſo ſome change in the countenance and outward behauiour: and ſo verily it ought to be in men and in women. For Wiſdome is in the face of him that hath vnderſtanding: but the eies of a foole are in the corners of the world: Prou. 17. 24. And thoſe men that before regeneration had light countenances, wanton and adulterous eies, and did either weare long haire contrary to the decencie of nature, 1. Cor. 11. 14. or that otherwiſe did disfigure themſelues, by ſetting vp a foretop, ſtarching their beards, and ſuch like, after regeneration doe frame countenance, haire, and all things to manly and Chriſtian modeſty and grauity. So likewiſe women that before did paint their faces as lezabel, or that did lay foorth or ſet vp their haire (top and top gallant) or wreath it in moſt vncomely ſort, that did likewiſe lay forth their naked breſts in moſt laſciuious manner, that did weare mans apparell, doublets and ierkins (as mine owne eies hauehave lately ſeene) directly contrary to the word of God (as hath beene before ſhewed) and that did eueryevery way conforme themſelues to thoſe wanton wenches who are by the Prophet deſcribed, to walke with ſtreched out necks, and with wandring eies, walking and mineing as they went, and making a tinkling with their feet, and whoſe ornaments the Lord doth threaten to take away, &c. Iſa. 3. 16. &c. Such women (I ſay) being new borne, and made daughters to God, doe change their countenance, attire, and gate, co…tenting themſelues with that natural beautie which God hath giuen them, and which will not fall off with the ſteame of hot broth, yea which need not daily bee renued, and arraying themſelues in comely apparell, with ſhamefaſtneſſe, and modeſti…, and with good workes: 1. Tim. 2. 9 10 But howſoeuer there bee a change in theſe things, yet the wicked ſeeing the godly ſtill to be of the ſame complexion and naturall countenance that they were of, they are therfore the blinder in ſeeing that great and glorious change that afterward ſhall be in them, and whereof afterward we are to ſpeake.
Secondly, foraſmuch as they ſee the godly to be ſubiect to the ſame ſickneſſes, and to the ſame other outward calamities that themſelues are ſubiect vntounto, yea that many times the afflictions of the righteous are greater then of other men, Io… 21. 6. Pſal. 34. 19. (as before wee hauehave declared, with the differences notwithſtanding betwixt the afflictions of the wicked and of the children of God) therefore alſo they can the leſſe ſee, and they are the more hardly perſwaded, that there is any difference betwixt the future ſtate of them and of other men. Yea this maketh the children of God themſelues many times to doubt of their future ſtate, and to ſay, yea in a maner to conclude with themſelues in their owne hearts, (for a time, till they goe into the Sanctuarie of God, and conſult with God himſelfe, and with his word) that certainly they hauehave cleanſed their hearts in vaine, and waſhed their hands in innocencie, ſith they are daily puniſhed, and chaſtened eueryevery morning. Dauid himſelfe had theſe thoughts, Pſalm. 73. 13. 14. long after his regeneration. No maruell therefore though the wicked bee ſo blinded, that it doth not appeare vntounto them what the children of God ſhall be in the life to come.
Thirdly, they doe not onelyonly ſee the children of God for a time to bee thus ſubiect to the ſame outward afflictions that other are ſubiect vntounto, but alſo ſometime that ſuch afflictions doe continue all the daies that the children of God doe liue heere; yea, that at the laſt alſo they die oft times the common death of men; yea, that they are taken away alſo in the ſame manner, and doe periſh in the ſame ſort that the wicked themſelues doe periſh, viz. touching their outward man, and touching outward appearance; yea, that ſometimes (as touching ſtill their outward man) they periſh ſomwhat extraordinarily, and are taken away ſomewhat ſuddenly and ſtrangely as well as the wicked.
As rebellious Hophni and Phinebas were ſlaine in one day by the Philiſtins, according to the word of the Lord in that behalfe, 1. Sam. 2. 34. ſo their good father El… himſelfe alſo when he heard thereof, and of the taking of the Arke of God, fell backward from his ſeat, and brake his neck…, 1 Sam. 4. 18.
As wicked Saul was hit and ſore wounded by the Archers of the ſaid vncircumciſed Philiſtins, and therefore fell vponupon his owne ſword, and thereby haſtned his owne death; ſo good and vertuous Ionathan alſo was ſlaine in the ſame battle: 1. Sam. 31. 2. &c.
The Prophet, that being deceiued by another old Prophet, did contrary to the word of God before ſpoken vntounto him, in his returne homeward was killed by a Lion: 1. King. 13. 24.
That moſt worthy King Ioſiah, who hath this high commendation by the ſpirit of God that cannot lie: (Like vntounto him there was no King before him, that turned to the Lord with all his heart, and with all his ſoule, and with all his might, according to all the Law of Moſes; neither after him aroſe there any like him: 2. King. 23. 25.) euen this moſt worthy King was ſlaine by Pharao Necho King of Egypt, verſe 29. that is, he was ſo wounded, that hee was carried away ſicke out of the battle, and died of that wound: 2. Chron. 35. 23. &c. and that becauſe hee would fight againſt the ſaid Pharao Necho, though by him hee were aduiſed to the contrarie.
So for ſome abuſe in the Supper of the Lord, it is ſaid, not only that many in the Church of Corinth were weake and ſicke, but that alſo many were aſleepe, 1. Cor. 11. 30. that is, that the Lord had taken many of them away by death.
Theſe things being ſo as well with the children of God as with the wicked, is it any maruell though it doe not appeare vntounto the wicked what the children of God ſhall be heereafter?
Fourthly, the children of God are neuer freed heere from ſinne. Sinne indeed doth not raigne in them. They are freed from the bondage of it: yet ſtill they are ſubiect to ſinne of infirmitie, as before we hauehave heard: yea they ſometimes fall into one and the ſame ſinne often: yea they doe ſometimes commit very great ſins, euen ſuch as whereby they doe greatlie ſcandalize and offend other, and cauſe the glorious name of God to be euill ſpoken of. Such was the great ſinne of Dauid with Bathſheba, and againſt her husband Vrija: ſuch was the ſinne of Peter in denying his Lord and maſter with ſwearing and curſing: and ſuch offenſes there are daily in the Church: yea ſometimes the children of God doe lie and continue long in many ſinnes, almoſt in all ſinnes, euen after their regeneration, as Salomon did.
By theſe things their owne future ſtate is obſcured, eclipſed, and hidden from themſelues. It doth not appeare to themſelues what they ſhall be. God hideth his face from them, and they are ſore troubled, as if they were reprobates, and thinking themſelues to be reprobates: yea ſo by ſuch things are their good mindes tormented, that they cannot endure their ſaid torments, but ſeeke in their weakneſſe, and in the vehemencie of their tentation, to make themſelues away, and to ſhorten their owne daies. Foraſmuch therefore as by this meanes it doth not for the preſent appeare to the children of God themſelues what they ſhall bee, wee may well conclude, that much leſſe it doth appeare to the wicked.
Fifthly, many that hauehave ſeemed to hauehave beene new borne as well as any other, and to hauehave receiued as plentifull a portion of the ſpirit of adoption as any other, or at the leaſt as many other that were indeed the children of God: many ſuch (I ſay) hauehave wholly and finally fallen away from the grace of God: and that hath been vtterly taken away from them which they ſeemed to hauehave had; yea thoſe common graces alſo of Gods ſpirit which indeed they had.
When Saul was amongſt the Prophets, who would not hauehave thought him to hauehave beene one of Gods children?
When Iehu was ſo forward and zealous for God, and did ſo great things commanded him by the Lord, who would not hauehave thought him to hauehave beene one of Gods children?
When Iudas was amongſt the Apoſtles, and receiued the ſame commiſſion and power to preach and to worke miracles that the reſt did, who would not hauehave thought him to hauehave beene one of Gods children?
The like may be ſaid of thoſe of whom wee hauehave heard before out of Ioh. 6. 66. Heb. 10. 25. and of diuers other.
Now although ſuch indeed were neuer of vsus, for if they had beene of vsus, they would not (neither could) hauehave gone from vsus, but would hauehave continued with vsus: 1. Ioh. 2. 19. yet the wicked ſeeing ſuch, doe preſently ſay, that all are alike; there is no barrell better herring: and therfore they peremptorily conclude, that the end of all ſhall be like.
Salomon himſelfe iudging according only to naturall reaſon, ſo iudged, and ſaid, All things come alike to all; and the ſame condition is to the iuſt and to the wicked, to the good, and to the pure, and to the polluted, and to him that ſacrificeth, and to him that ſacrificeth not: as is the good, ſo is the ſinner; he that ſweareth, and he that feareth an oath: Eccleſ. 9. 2. Yea, according to the ſame naturall iudgement, hee had ſaid before, I conſidered in mine heart the ſtate of the children of men, that God had purged them; yet to ſee to they are in themſelues as beaſts: for the condition of the children of men, and the condition of beaſts, are euen as one condition vntounto them. As the one dieth, ſo dieth the other: for they hauehave all one breath, and there is no excellencie of man aboue the beaſts, for all is vanitie, &c. Eccleſ. 3. 18. 19. If Salomon according to mans reaſon ſo iudged, is it any maruell that they that neuer had that ſpirit that Salomon had, doe iudge in like manner, and that vntounto them it doth not appeare what the children of God ſhall be?
All theſe things together make a thicke cloud of reaſons, ſuch as doe ſo hoodwinke and blindfold the wicked, that euen at noone day they cannot ſee what the children of God ſhall bee.
And all theſe are externall cauſes to the wicked of the not appearance vntounto them of the future ſtate of Gods children: ſuch cauſes (I ſay) as are rather in the children of God, then in the wicked.
Now beſides theſe, there are alſo other lets and impediments of the foreſaid not appearance of the future condition of Gods children, euen in the wicked themſelues: and theſe are three: one without them, yet theirs, and inueſted as it were in them; and the other two within them.
The firſt of theſe (and the ſixth in the whole number) is their owne great proſperitie and flouriſhing ſtate in outward things. For by this meanes the wicked bleſſeth himſelfe, that he thinketh there is no God: and therefore as the iudgements of God againſt himſelfe are high aboue his ſight, Pſal. 10. 3. 4. &c. ſo hee ſaith, It is in vaine to ſerue God: and what profit is it that wee hauehave kept his Commandements, and that wee walked humbly before the Lord of hoſts? &c. Malac. 3. 14. Iob 21. 15. As they doe thus ſpeake of their owne hypocriticall ſeruing of God, that there is no reward of it, (as in truth there is not;) ſo they iudge the like of the children of God. How therfore can they ſee what heereafter they ſhall be?
Secondly, (I meane for this ſecond ſort of reaſons, but ſeuenthly for the whole) the generall ſpirituall blindneſſe that is in all the wicked, doth alſo hinder them, that they cannot ſee what the children of God ſhall bee. For without true knowledge there can bee no iudgement in them to diſcerne things that differ, belonging to their owne ſaluation: Philip. 1. 9. 10. How then can they ſee the things that belong to the ſaluation of other? Much leſſe therefore can they ſee the ſaluation it ſelfe of other.
As the Apoſtle ſpeaketh in generall of all the things of the ſpirit of God, that the naturall man perceiueth them not, neither can know them, becauſe they are ſpiritually diſcerned: 1. Cor. 2. 14. ſo it may bee ſaid of this particular, that it cannot bee diſcerned by naturall men. For it is a ſpirituall thing as well as other. Hee that hath not eies to ſee any thing for himſelfe, how ſhall hee ſee any thing for another man? Hee that cannot ſee things preſent, how ſhall hee ſee things to come?
Laſt of all, and moſt principally, it doth not appeare vntounto the wicked what the children of God ſhall bee, not onelyonly becauſe of their ſpirituall blindneſſe, but alſo beecauſe of the ſpirituall hardneſſe of their hearts, and of that great infidelitie and vnbeleefe that is in them. For theſe goe together, and are therefore ioined together, the cogitation darkened, ignorance and hardneſſe of heart: Epheſ. 4. 18.
Our Sauiour ſaith to Martha, Said I not vntounto thee, that if thou didſt beleeue thou ſhouldeſt ſee the glorie of God? Ioh. 11. 40.
If this might bee ſaid to Martha her ſelfe, that beleeued the generall reſurrection of all fleſh, (as ſhee had acknowledged in verſe 24.) becauſe her faith was weake in that particular of raiſing vp her brother preſently, how much more may it it bee ſaid to them and of them that doe not beleeue at all?
As the want of faith hindreth vsus from ſeeing the glory of God, ſo alſo it hindreth from ſeeing the glory of his children, and any ſpeciall worke of God towards them, for which hee may be glorified by them.
As our Sauiour ſignifieth, that the weakneſſe of her faith might hinder her from ſeeing the preſent reſurrection of her brother Lazarus, and ſo conſequently from the ſight of the glorie of God which therein ſhould bee ſhewed: ſo it cannot bee but that the nullitie of faith in the wicked muſt much more hinder them from ſeeing the glorie of the Saints at the laſt day, and in the kingdome of Heauen.
The vnbeleefe of men did ſometimes hinder Chriſt himſelfe from doing thoſe workes which otherwiſe hee would hauehave done, and whereby hee would hauehave ſhewed his owne glorie, and the glorie of his father: Matth. 13. 58. Yea it is ſaid, that in ſome places hee could doe no great workes, becauſe of the maruellous vnbeleefe of them that dwelt in ſuch places: Marke 6. 5. 6. If vnbeleefe did ſo hinder Chriſt, that hee did not, neither could doe any great workes for the bodily good of men, doth not vnbeleefe much more hinder men from the ſight of the euerlaſting ſaluation of his elect, for which they ſhall giuegive glory vntounto God, and vntounto the Lambe for euermore?
By this vnbeleefe it hath come to paſſe that mens eies hauehave beene ſhut vp in ſuch ſort, that they hauehave not ſeene the ſaluation of the children of God from many dangers of this life, how apparant and manifeſt ſoeuer the ſame hauehave beene. Conſider the vniuerſall flood, and behold the manifold manifeſt tokens, both thereof, and alſo of the preſeruation of all that beleeuing the ſame ſhould either hauehave repaired to Noah to goe with him into the Arke which hee had made, or by true repentance hauehave preuented it. Noah with many other buſied themſelues for the ſpace of one hundred and twenty yeeres in building the Arke. When the time of the flood it ſelfe approched, he prouided all things fit for preſeruation of himſelfe, and of his companie, and of all other creatures that ſhould reſort vntounto him to bee preſerued by him. Who would not by theſe things hauehave thought that there had beene ſome great worke of God towards? Who would not hauehave ſeene the purpoſe of God for the glorious preſeruation of all thoſe that ſhould beleeue the preaching of Noah, and doe accordingly? Yet behold more. When the time of the flood approched neerer, all creatures, as well wilde as tame, as well fierce as gentle, as well flying fowles as foure footed beaſts, came to Noah, and offred themſelues to bee put into the Arke: Wolues, Beares, Tigres, Elephants, Lions, Hawkes of all ſorts, Eagles, and ſuch like: All theſe (I ſay) came by the ſecret commandement of God for their ſo comming. No man did fetch them: No man did call them: No man did driue them: No man vſed any art to gather them together. Who would not hauehave wondred at this? Who would not hauehave thought all the former preaching of Noah, touching the deſtruction of the world by the flood, to hauehave beene true? Who would not hauehave beleeued it? Who would not hauehave beene perſwaded of it? Who would not hauehave ſeene the future ſaluation of Noah and his familie in the Arke? Notwithſtanding, though they had ſeene what Noah had beene, yet it did not appeare vntounto them what hee and his ſhould bee, as touching their ſafetie from that great iudgement, which hee ſo long had preached. This is the more admirable, becauſe thoſe creatures which then came ſo willinglie, neither before could, nor ſithence can, either without much force, or without great art and skill, be brought into ſubiection.
The like may bee ſaid of the deliuerance of the people of Iſrael out of the Land of Egypt. Who would not hauehave thought, and ſeene by all the miracles that the Lord did in the Land of Egypt, euen before the Egyptians, by the turning of Moſes his rodde into a ſerpent; by the changing of all the waters in Egypt into blood, ſo that all the fiſh that was in the ſame water died, and ſtanke, Ex…d. 7. by the frogges, by the lice, by the noiſome flies, Chap. 8. by the rot of all ſorts of beaſts (all the beaſts of Iſrael being in that time ſafely preſerued) by the like ſcabbe and bliſter vponupon all the people of Egypt themſelues, by the moſt fearefull haile, thunder, and lightning, Chap. 9. by the innumerable number of graſſe-hoppers, by the dreadfull darkneſſe, Chap. 10. and by the remooue from time to time of all theſe iudgements at the praier of Moſes: laſtlie, by the death of all the firſt borne of Egypt, eueryevery houſe of the Iſraelites being paſſed ouer, Chap. 12. Who (I ſay) by theſe things would not hauehave thought and ſeene what the Iſraelites ſhould bee, and how great ſaluation the Lord had prepared for them? Come wee a little further to the comming of the Iſraelites to the red ſea: when the Lord made the waters to ſtand vponupon heapes, and to be as a wall of each ſide of them, what could bee more euident, then that the Lord would both ſaue Iſrael, and alſo deſtroy the Egyptians? A man would thinke that theſe two things (the ſaluation (I ſay) of the Iſraelites, and the ouerthrow of the Egyptians) by all the former things had beene as plaine as the noſe (as men vſe to ſpeake) of a mans face. Yet for all this, ſo were the Egyptians blinded, ſo were their hearts through infidelitie and vnbeleefe hardened, that it did not appeare vntounto them, how either the Iſraelites ſhould be ſaued, or themſelues deſtroied.
The like may be ſaid of the great miracles that our Sauiour wrought heere vponupon the earth; as alſo of the great ſignes that were done at the putting of him to death: viz. of the renting of the veile of the Temple, of the generall darkneſſe vponupon the whole Land from the ſixth houre to th… ninth, and the riſing and appearing of many of the Saints that ſlept. For who would not hauehave thought, but that by all theſe things it ſhould hauehave appeared what Chriſt was, and what hee ſhould bee? Yet ſuch was their extreme infidelitie and vnbeleefe, that for all that they could not ſee thoſe things which were ſo euident: viz. neither what Chriſt was, nor eſpecially what Chriſt ſhould be.
The ſame is to bee ſaid of thoſe things whereby God manifeſted plainly what Steuen ſhould bee: eſpecially that the whole Councell did behold his face as the face of an Angell of God: Act. 6. 15. Who would not hauehave thought but that they ſhould hauehave ſeene thereby in what grace and fauour hee was with God, and what glorie hee ſhould hauehave likewiſe before God? Yet when hee ſaid, Behold I ſee the heauens open, and the ſonne of man ſtanding at the right hand of God, they were ſo farre from ſeeing any ſuch thing, that they ſhouted with a loud voice, and ſtopped their eares, and ran vponupon him all at once, and caſt him out of the citie, and ſtoned him: Act. 7. 56. &c.
I might to the former adde the daily moſt wonderfull workes of Gods gracious prouidence for the true profeſſors of the Goſpell in theſe laſt daies: as the vpholding of Luther many yeeres in deſpight of all his moſt mighty aduerſaries: the often and moſt miraculous preſeruation of our late moſt bleſſed Queene, and of this whole kingdome, both from many moſt dangerous and ſecret conſpiracies of Popiſh Traitors at home, and alſo from the great intended inuaſion of the Spaniards abroad: together with the like deliuerance of our preſent dread Soueraigne, as from many former treaſons in SCOTLAND, ſo alſo from many other ſithence his aduancement heere: and eſpecially that more then wonderfull preſeruation of his Maieſtie, and of all his royall ſeede, and of the whole ſtate of the Land, from the moſt diuelliſh plot of the powder treaſon heere at home. I might further remember the great preſeruation of little Geneua, being ſo often aſſaulted by many moſt mightie aduerſaries: and the gratious prouiſion that God did make for Rochel in the great diſtreſſe thereof by a long and tedious, and no leſſe lamentable ſiege. I might with theſe things ioine many fearefull iudgements of God, not onelyonly vponupon many particular Papiſts that hauehave beene moſt malicious againſt the truth and profeſſours thereof; but alſo againſt their Lord and maſter Antichriſt himſelfe (I meane the Pope) in confounding all his deuices from time to time, and in turning all his curſes into bleſſings: and bleſſing vsus ſo much the more, the more that hee hath curſed vsus: and likewiſe the mighty ouerthrow of his mightie nauie ſent againſt vsus: I might (I ſay) very fitly heere remember all theſe things, and many other the like, as very pertinent to our preſent purpoſe. For were not the Papiſts by Gods moſt righteous iudgement exceedingly blinded in their mindes, and as extremely hardened in their hearts, and fully poſſeſſed with infidelitie and vnbeleefe, they could not but ſee the truth of our religion, and the future glory and happineſſe of all them that doe truly embrace and profeſſe the ſame. But becauſe of their ſaid blindneſſe, hardneſſe, and infidelitie, it is, that how manifeſt ſoeuer theſe things are in themſelues, and to any that hauehave any ſight, and the leaſt meaſure of faith, yet they are hidden from them, and to them it doth not appeare, either what our religion is, or what all the true-hearted profeſſours thereof ſhall be.
But howſoeuer I might adde, & largely handle theſe things, yet hauing beene ſo plentifull in the premiſes, and ſomewhat yet remaining, it ſhall be ſufficient thus onelyonly to hauehave named them. And this ſhall be enough for the reaſons why notwithſtanding we be now already the children of God, yet it doth not appeare (eſpecially to the world) what heereafter wee ſhall be. And this is the ſecond reaſon alſo why the world taketh ſo little knowledge of vsus, and doth ſo little reſpect vsus, yea why they doe ſo much hate and deſpiſe vsus. As the like is often the cauſe (as before I ſaid) why great perſons are not regarded by ſome, becauſe theſe ſome doe not ſee that future greatneſſe of ſuch perſons: for then they would honour them, and ſeeke their fauour, in hope of ſome benefit by them: ſo is it touching the children of God.
The vſe of this point briefly and in one word is, that wee iudge not (either perſons or things) according to the outward appearance: but that we iudge righteous iudgement. This our Sauiour expreſly commandeth, Ioh. 7. 24. And to iudge according to outward appearance is reprooued by God himſelfe in Samuel: for when Samuel was ſent to anoint one of Iſhai his ſonnes for King of Iſrael after Saul, and when he ſaw Eliab the ſonne of Iſhai before him, hee iudging according to the talneſſe of his perſon, and goodlineſſe of his countenance, (it may bee becauſe Saul the firſt King of Iſrael whom by the commandement of the Lord he had anointed, was higher then any of the people from the ſhoulders vpward: 1. Sam. 10. 23.) Samuel (I ſay) iudging Eliab according to his goodly perſon and countenance, ſaid, Surely the Lords anointed is before mee. But what ſaid the Lord? Looke not on his countenance, nor on the height of his ſtature, becauſe I hauehave refuſed him: for God ſeeth not as man ſeeth: for man looketh on the outward appearance, but the Lord beholdeth the heart: 1. Sam. 16. 7.
Wee iudge not our coines, nor many other things, according to their outward appearance, nor according to that that for the preſent they are eſteemed by ſome ignorant perſons: but we trie them by the touch ſtone, and we eſteeme of them according to that which afterward they will bee. Therefore when there is any baſe money in any kingdome allowed, and proclaimed for currant money, no man laieth or hoordeth it vp, but eueryevery man laieth it out as faſt as he receiueth it. Why? Becauſe he daily feareth a fall. He eſteemeth it not according to that that it is, but according to that that it may be.
The like wee doe with cloth, both linnen and woollen. For wee eſteeme not of the one or of the other according to the preſent gloſſe and appearance (for many times by the ſlickſtone, or preſſing iron, or by other cunning meanes, they appeare better then they are) but we iudge and eſteeme of them and giuegive for them according to their future proofe, and (as neere as wee can) according to that which afterward they will bee.
The ſame we doe with many other things. Shall wee then bee ſo fooliſh in our iudgement of the children of God, as to account of them only according to that which preſently they appeare to be?
Thus much of this ſecond anſwer briefly propounded touching the former obiection: or of the ſecond anſwer why the world knoweth not the children of God: viz. becauſe that although they bee not only in name called, but are alſo indeed the children of God, yet it doth not appeare (eſpecially to the world, and to men vnregenerate) what they ſhall be.