The Dignity of Gods Children, Chapter 6
CHAP. VI.
Of Chriſt Ieſus, being one of the principall cauſes of, and agent in our adoption of the great price hee hath giuen for it: of the worke alſo of the holy ghoſt therein, and of the true nobility of all Gods children by the ioynt working of all the three perſons in their adoption.
TO returne a little backe, and to conſider a little more of Chriſt Ieſus as one of the principalleſt agents in our regeneration; all before ſpoken of the fathers ſending of him is ſo much the more, becauſe himſelfe alſo came voluntarily and of his owne accord, euen freely offering himſelfe to be ſo ſent, becauſe he ſaw that no burnt offrings or other ſacrifices would be ſufficient for our ſaluation or adoption and regeneration. Pſalm. 40. 5. 6. 7.
When Chriſt alſo was come in the fleſh, and ſaw and felt what it was that the Father had ſent him for, and he was come for, did he any waies ſhrinke, or ſhew that hee repented of his former forwardnes? Nothing ſo: but he did moſt willingly proceed and go through with that which the Father had decreed he ſhould performe, and which himſelfe had taken vponupon him to doe in our behalfe: viz. not only to accompliſh and fulfill all righteouſneſſe, Mat. 3. 15. which actiuely was to be accompliſhed and fulfilled by him; but alſo to ſuffer both pouerty, reproch, contempt, and all other indignities, wrongs and iniuries with men: and euen the wrath of God his father, the torments of hell, and the ſorrowes of the life to come in his ſoule as well as in his body, and in his body as well as in ſoule (we hauing deſerued all theſe things) euen ſuch paines and pangs as would hauehave broken the backe and very heart ſtrings of all the Angels in heauen.
Notwithſtanding, all that he ſuffered, onelyonly whiles he liued in the earth long before his laſt paſſion, Ioh. 12. …7. and the very night before his ſaid paſſion, in the garden, when he praied thrice, that if it were poſſible that cup might paſſe from him, and when his ſweat was like drops of blood, trickling downe to the ground, Luk 22. 41. &c. and in his laſt paſſion it ſelfe, crying with a ſtrong cry and bitter (as it is ſaid of Mordecai, Eſter 4. 1.) My God my God, why haſt thou forſaken me? Matth. 27. 46. Yea, ſo willing did Chriſt ſuffer all before ſpoken, (and ten times more then can be ſpoken) that, albeit till his time appointed was come, he did ſometime auoid the rage and fury of his enemies, yet for all that he did often ſharply reprooue his very friends that either gaue him any counſell to the contrarie, Mar. 8. 33. Ioh. 11. 8. 9. or that did any thing for to hauehave reſcued him againſt his enemies that put him to death. Mat. 26. 53.
His threefold praier (before mentioned in ſhew to the contrary) was not ſo indeed, becauſe it was but conditionall, and ſhewed the greater extremity of his paſſion. For after the ſaid Note.praier he did not only rebuke Peter for going about to reſcue him (as was ſaid) by ſmiting off the high Prieſts ſeruants eare: neither did he onelyonly heale him whom Peter had ſo maimed, the better to ſhew that he neither had pleaſure in Peters raſhneſſe, neither had any ſpleen againſt the ſaid high Prieſts ſeruant that had come out with other to apprehend him: but he did further alſo tell him, that if he would he could by his prayer to his father hauehave obtained more then twelue legions of Angels, to take him from them. Who then had laid their hands vponupon him? Mat. 26. 53. Doth not this moſt plainly teſtifie that he did all moſt willingly? Doubtleſſe it doth. For otherwiſe he could as eaſily hauehave auoided, yea and confounded all the company though comming foorth with ſwords and ſtanes to take him, as by telling them that he was the man they ſought for, he made them to goe backward and to fall to the ground. Ioh. 18. 6.
By theſe things therfore, that God ſo loued vsus, that to make vsus his children, he ſent his owne ſonne, and that in forme of a ſeruant, yea, and worſe then a ſeruant vntounto wretched men (not for doing any thing (as Paul for biddeth vsus to be the ſeruants of men. 1 Cor. 7. 23.) but for ſuffering any thing at their hands: And that the ſonne himſelfe did alſo this moſt willingly and cheerfully without any conſtraint, doth it not manifeſtly appeare, that the adoption of the children is much graced and honored?
Yea certainly, the more is that their adoption to be the children of God graced and honored by all things before ſpoken of, becauſe as Chriſt was therefore ſent, and did therefore come, and being come did alſo willingly vndergoe and ſuffer all, ſo alſo he did effect that, which was ſo the end of his ſending▪ comming, and ſuffering. For ſo it is ſaid of him (not of the father) that as many as receiued him, to them he gaue prerogatiue to be the ſonnes of God; (or to be the children of God) euen to them that beleeued in his name: Ioh. 1. 12. And ſo although it be ſaid in one reſpect that he is not aſhamed to call vsus brethren, Heb. 2. 11. yet both in the ſame place verſ. 10. in another reſpect he is inſinuated alſo to be our father, in that it is ſaid, that he brought many children vntounto glory. and alſo he is expreſly intituled by the name of Euerlaſting father: Iſa…. 9. 6. Moreouer by theſe things thus written, it is moſt apparant, that Chriſt hath not onelyonly made vsus the children of God, but alſo that he hath paid full deerely for our ſaid adoption. Therefore it is ſaid that we are bought with a price, 1. Cor. 6. 20. and 7. 23. and this price was not any corruptible thing, as ſiluer or go…d, but his owne moſt pretious blood. 1. Pet. 1. 18. 19. and by the blood of Chriſt are ment all thoſe his dreadfull ſufferings before mentioned. If God had ſent all the Angels of heauen and they had taken our nature vponupon them, and therein had ſhed their bloud for vsus, it had been nothing to the blood of Chriſt: becauſe Chriſt was the Lord of the Angels, and all the Angels were to worſhip him. Heb. 1. 6.
But to leaue that which was not, and to returne to that which was, it is much, and exceeding much, that God hath honored mankind, eſpecially his children, by giuing vntounto them all liuing creatures, to be killed for preſeruation of their preſent life. Much more then is this honor (and ten times greater then the heart of man can conceiue) that God hath not ſpared his owne ſonne, but giuen him to the death. Rom. 8. 32. (yea, to ſuch a death as he ſuffered, euen the curſed death of the Croſſe) that being dead in ſinnes we might be made aliue. Epheſ. 2. 5. and ſo receiue the promiſe of the ſpirit. Gal. 3. 14. where by to call God our father, and to be called the children of God.
This were a worthy meditation, eueryevery time we ſee ſheepe or lamb, or pigeon, or chicken, or any thing els, by butcher, or by any other body, to be killed for vsus; it were (I ſay) a worthy meditation, if then we could thinke and ſay, This is a great honor of God towards vsus, that this innocent and harmeleſſe creature muſt die to preſerue vsus aliue. But (O Lord) how haſt thou honored vsus, by giuing thy ſonne, thy only ſonne, thy ſonne whom thou louedſt moſt deerely, euen as thy owne ſoule, thy ſonne Ieſus, to be ſlaine, and to ſuffer more then a thouſand bodily deaths, to make vsus thy children, that ſo we might liue in thy ſight!
Did not Abraham greatly honor God, when he was ſo willing, to take now (without delay or any ſtay for iſſue of him) his ſonne, his only ſonne, his ſonne Iſaack (in whom the promiſe was made of bleſſing for all nations) his ſonne whom he loued moſt tenderly, (not only for natures ſake, but alſo for the promiſe ſake) and to goe to the land of Moriah (an vnknown country) and to offer him (that is, to kill him with his own hands, not to giuegive him to another to be offered and killed) for a burnt offring (an honourable but an hard and wofull kind of death, for the naturall father to put his own naturall ſonne vntounto) vponupon one of the mountaines which God ſhould ſhew him Geneſ. 22. 2. (he could not tell where) did not Abraham (I ſay) greatly honor God, by being willing and ready to doe it; and by going ſo farre in the doing of it, that the knife was in his hand to hauehave killed his owne ſonne vponupon Gods commandement in that behalfe; and that therefore he had done it indeed, if God himſelfe had not countermanded him, and forbidden it? Doubtleſſe Abraham did ſo thereby honour God, that Abrahams faith in that behalfe hath beene the more renowned and honorable euer ſithence, and ſhall be renowned and honorable to the end of the world.
How then hath God honored vsus by giuing his ſonne for vsus? and how hath Chriſt Ieſus honoured vsus by giuing and offring vp himſelfe a ſweet ſmelling ſauour and ſacrifice to God for vsus, that did by our ſinnes ſtinke moſt noy ſomely in the noſtrills of God? Abraham had receiued his ſonne from God: God had not receiued his ſonne from vsus. Abraham might hauehave had an other ſonne from God, as well as he had Iſaak: God could not hauehave an other beſides Chriſt. Abraham did owe his ſonne, and all that he had; yea, himſelfe alſo to God: God oweth nothing to vsus.
Abraham had a commandement to offer his ſonne Iſaak vntounto God. Had God any commandement, or could any command God to giuegive his ſonne vntounto vsus and for vsus. Abraham and his ſonne both were to dy at the laſt. The ſonne of God was as immortall and free from death as God himſelfe, becauſe he was God with his father. Abraham had had his ſonne but a while: but God had had his ſonne from all eternity. Abrahams ſonne was like to himſelfe but in part: Gods ſonne was perfectly and fully like vntounto him.
In all theſe reſpects and in diuers other, we plainly ſee how much more God hath honored vsus by giuing his ſonne, as alſo how much more Chriſt hath honoured vsus by giuing himſelfe for vsus, then Abraham honored God, by giuing his ſonne vntounto God, that had firſt giuen him to Abraham.
Againe were it not a great honour to any poore and baſe ſubiect &c. being in miſerable bondage and captiuity (as before I ſaid) for his Prince being wiſe and knowing what he doth, or for ſuch a ſonne of ſuch a Prince to giuegive a very great price for his ranſome? who then can expreſſe the honor that Chriſt Ieſus hath done to vsus, in that being the ſonne of his father, tender and deere vntounto him (as Salomon ſpeaketh of himſelfe in reſpect both of his father and mother. Pro. 4. 3.) and being euen the ſonne of his fathers deſires (as Bethſheba ſpake of Salomon and to Salomon. Pro. 31. 2.) and being full of wiſedome and grace, Luk 2. 40. and being the wiſedome of his father Luk. 11. 44. And hauing all treaſures of wiſedome and knowledge hid in him, Coloſſ. 2. 3. who (I ſay) can expreſſe the honor that Chriſt Ieſus, being ſuch as he is and alwaies was, hath done vntounto vsus in giuing a greater price for our ranſome and adoption to his father, then all the kingdomes of the world (ten thouſand times told) are worth? For do we not account of all things, according to the price that wiſe men doe giuegive for them? Is then the adoption of Gods children lightly to be accounted, for which Chriſt gaue as great a price as for our ſaluation? This of the price which Chriſt hath giuen to make vsus the children of God, is the more, becauſe he gaue not the ſame price or any other, for to redeeme the Angels (that kept not their ſtanding) that they might with vsus receiue the adoption of ſonnes.
Before their fall they were ſo much more glorious then man before his fall, by how much more their habitation and employment in heauen, was more glorious then Adams in earth: yet, hath Chriſt Ieſus, in making in vsus his children altogether paſſed them ouer: and they are ſtill reſerued in euerlaſting chaines vnderunder darkneſſe, vntounto the iudgement of the great day. Iude 6.
How greatly therefore hath Chriſt honoured vsus by giuing ſuch a price to make vsus the children of God, who dwell in houſes of clay, and who touching part of vsus are but wormes meat, whereas he hath giuen none at all, for them that before their fall, were moſt glorious ſpirits, dwelling with God himſelfe in heauen?
Becauſe alſo the holy ghoſt is of the ſame glory and excellency with God the father, and God the ſonne, therefore the worke of the holy ghoſt in our adoption is likewiſe to be conſidered with the worke of the father and of the ſonne. For the father and the ſonne worke not without the holy ghoſt. As in the firſt creation it is ſaid that the ſpirit of God moued vponupon the waters, or ſate vponupon the waters, and vponupon the whole matter of all things before created (euen as a bird ſitteth vponupon her egs) to bring the ſaid firſt matter into forme and faſhion, and ſo did immediatly execute that in the firſt creation which God the father had decreed, and which God the ſonne had ſpoken concerning the ſaid creation: ſo in our ſecond creation and adoption God the father and God the ſonne work not immediatly but by God the holy ghoſt.
The ſame holy ghoſt alſo is he, by whom the comming of Chriſt into the world, his death, and other things he ſuffered, euen the whole price which hee gaue of his actiue and paſſiue obedience for vsus, is applied vntounto vsus.
Our Sauiour likewiſe attributeth our regeneration to the ſpirit, as well as it is elſewhere aſcribed to the father: Except a man be borne of water, and of the ſpirit, &c. That which is borne of the fleſh is fleſh, and that that is borne of the ſpirit is ſpirit, &c. and againe, The wind bloweth where it liſteth, and thou heareſt the ſound thereof, but canſt not tell whence it commeth, nor whither it goeth; ſo is eueryevery man that is borne of the ſpirit. Ioh. 3. 5. 6. 7. 8.
Yea the ſpirit of God ſeemeth to be that very immortall ſeed of our new birth whereof Peter ſpeaketh, 1. Pet. 1. 23. I know that other doe interpret the word to be that immortall ſeed there ſpoken of, becauſe it is ſaid, not of mortall, but of immortall ſeede, by the word. Notwithſtanding to me it ſeemeth otherwiſe, becauſe the Apoſtle changeth the firſt prepoſition (of) vſed in the firſt place, into another, viz. into (by) vſed in the ſecond place in ſpeaking of the word. And therefore I doe rather thinke the word there to be noted, as the inſtrument onelyonly, whereby that immortall ſeed of our new birth before ſpoken of, is conueied into vsus. This (I ſay) I doe the rather thinke becauſe of the change of prepoſitions, the Apoſtle not ſaving, being borne anew, not of mortall, but immortall ſeed of the word, but ſaying in this laſt clauſe, by the word.
Yea, I am, and ſhall be the more fully perſwaded of this interpretation to be the right (till I ſhall heare, or ſee better reaſon then I hauehave done for the former) becauſe of the places before alleged, to proue our regeneration to be of the ſpirit of God, as well as of the father, and of the ſonne, and becauſe the prepoſition of, firſt vſed in that place of Peter, is ſo conſtantly vſed in all the former places concerning the ſpirit, viz. Ioh. 1. 13. and 3. verſ. 5. 6. and 8.
I acknowledge the word to be called ſeed, in reſpect of the fruits of righteouſneſſe, Luk. 8. 11. but for the reaſons before alleged, I cannot yet thinke it to be there vnderſtood for the ſeed of our regeneration, any otherwiſe then it is the inſtrument of conueying the ſpirit of God into vsus.
Moreouer, the ſpirit is called the ſpirit of adoption, whereby we cry Abba father, that is, whereby we call God our father, and whereby we are called the children of God. Yea, it is further ſaid, that the ſame ſpirit beareth witneſſe to our ſpirits that we are the children of God: Rom. 8. 15. 16.
So then the holy ghoſt doth both immediatly beget vsus to God, and is alſo a witneſſe of that our begetting again to God, and of our being the children of God. But I will ſtay no longer in this point. To conclude therefore all the former arguments hitherto vſed for the dignity of Gods children; ſith they hauehave ſo honourable a father, and ſith their adoption is thus honored, with the worke of all the three perſons in the Deity; and ſith the originall cauſe of the ſaid adoption is both the free louelove of God the father in ſending his owne and onelyonly ſonne; and of the ſonne in comming ſo willingly and ſubmitting himſelfe ſo cheerfully to ſo baſe a condition for the effecting of the ſaid adoption; and ſith alſo he gaue ſo great a price for it, it cannot be, but the worke it ſelfe is very honorable.
Thus we ſee, that they that be againe ſo regenerated of him, and by him, by whom they were at the firſt made, hauehave obtained a new ſtate and condition, and are not as they were, of the world worldly, of the earth earthly, and of fleſh fleſhly: but of heauen heauenly: of God the father (of whom the whole family in heauen and in earth is named Epheſ. 3. 15.) called his children; of Chriſt denominated Chriſtians, Acts 19. 26. and of the ſpirit ſaid to be ſpirituall, 1. Cor. 2. 15. So they are not only humane, by the humane nature, but alſo diuine by participation of the diuine nature: 2. Pet. 1. 4. not touching their ſubſtance, but touching diuine qualities and operations.
Such therefore, and only ſuch may truly ſpeake of nobility. For only they may moſt truly ſay, they are borne of God, as we hauehave ſeen before, chap. 2. 29. and as the Apoſtle ſpeaketh afterward chap. 4. 7. And they onelyonly may moſt truly alſo ſay further, that they are the generation of God, Acts 17. 28. and that in ſuch maner, as that thereby they are citizens of heauen, and inhabitants together with the glorious Angels: as afterward we ſhall heare more at large.
In reſpect of this nobility, and without this, all other nobility is nothing in Gods ſight. Yea, that which our Sauior ſpeaketh of the Iewes particularly, may be ſaid generally of al that are not the children of God, They do the works of their father the diuell and the luſts of their father they will doe Iohn 8. 41. 44. Not much vnlike alſo is that deſcription of the King that is the ſonne of nobles, that eat in time for ſtrength, and not for drunkenneſſe. Eccleſ. 10. 17. For what doth Salomon by this deſcription teach els, but that ſuch kings are moſt renowned and noble, which doe adorne their kingly deſcent with true piety and ſobriety? And though Salomon ſpeake but of eating in time for ſtrength and not for drunkenneſſe; yet by this one vertue hee meaneth all other. And of this vertue he maketh choice aboue other, becauſe it is in a manner the rareſt of all other, eſpecially in kings. It is hard to find any man that hath abundance, to be ſober and moderate in the vſe of meats & drinke, and to eat both only in time, and alſo for ſtrength, not for exceſſe, and pleaſure. I may alſo apply to this purpoſe, that which is ſaid by the Prophet, which confoundeth them that are excellent or noble in the earth with the Saints, and the Saints with them, Pſal. 16. 3. thereby teaching, that the Saints onelyonly hauehave the beſt excellency and nobility, and that none may rightly be called excellent or noble, but ſuch as are Saints. And indeed ſeeing all that are not ſanctified, cannot but be of the diuell as doing his works, what greater baſeneſſe, vileneſſe, and ignobility can there be then to be ſuch? Seeing therefore theſe things are ſo, who ſeeth not but that the ſtate of Gods children is much dignified thereby? For who doth not highly account of nobility? what ſtriuing, what labouring, ſometime alſo what offering and paying is there for it? For it? For what? Euen for names and titles of nobility, which earthly Princes hauehave in their power to beſtow? what ſtriuing then, what laboring, and what praying, (in ſtead of paying) ought there to be for that nobility, which only commeth from the God of heauen and earth? Nobles here of the world ſit with Princes of the world in their Parliaments, to make lawes for the gouernment of other. But it is better to receiue lawes from God then to make lawes for men: and it is much better for a man to gouerne himſelfe, then without that to preſcribe and giuegive lawes for the gouernment of other. Laſt of all we ſhall heare afterward, that the leaſt of Gods children ſhall ſit in greater place with Chriſt Ieſus, euen to iudge the world, in his heauenly Parliament, then the greateſt nobles that euer were in the earth did euer ſit with any earthly Prince, in their earthly parliaments. Thus much for this point.