The happiness of the church, or, A description of those spiritual prerogatives wherewith Christ…

4. Double portion. ^aIf a man have two wives, one ⟨p. 77⟩beloved, and another hated, and children by them both: if the first borne son be hers that is hated, yet when he maketh his sons to inherit, though perhaps he would favour the son of the loved, yet he shall acknowledge the son of the hated, by giving him a double portion of all that he hath: for he is the beginning of his strength, the right of the first borne is his. So the elect have a double portion: not only a share in the things of this life, but much more in heaven. ^bGodliness hath the promise both of the life that now is, and of that which is to come. It is a false imagination that God makes none of his children happy in this life. Abraham was rich, David a King. But if he denies them opulency, he never denies them content. This is the chief riches; for we see others Esurientes in popina; as the by-word is, starving in a Cooks shop, wretched in their highest fortunes. The godly have so much share of this world, as may stand with their eternal blessedness in the world to come. And such may be content with a small portion here, that are sure of the inheritance hereafter. Jehoshaphat gave great gifts of silver and gold, and precious things, to all his children: ^cbut the kingdom he gave to Jehoram, because he was the first borne. Our Law gives the first borne son the inheritance: God will not deprive his of it. Thus hath Christ promised a double portion to the faithful; ^dHe shall receive an hundred fold now in this time, and in the world to come eternal life. And indeed the Birth-right with the Jews was a type of everlasting life. The consideration of this excellent privilege doth teach us three lessons.

4. Double portion. ^aIf a man haue two wiues, one ⟨p. 77⟩beloued, and another hated, and children by them both: if the first borne sonne be hers that is hated, yet when he maketh his sonnes to inherit, though perhaps hee would fauour the sonne of the loued, yet hee shall acknowledge the sonne of the hated, by giuing him a double portion of all that he hath: for hee is the beginning of his strength, the right of the first borne is his. So the elect haue a double portion: not onely a share in the things of this life, but much more in heauen. ^bGodlinesse hath the promise both of the life that now is, and of that which is to come. It is a false imagination that God makes none of his children happy in this life. Abraham was rich, Dauid a King. But if he denies them opulencie, hee neuer denies them content. This is the cheefe riches; for we see others Esurientes in popina; as the by-word is, staruing in a Cookes shop, wretched in their highest fortunes. The godly haue so much share of this world, as may stand with their eternall blessednesse in the world to come. And such may bee content with a small portion here, that are sure of the inheritance heereafter. Iehoshaphat gaue great gifts of siluer and gold, and precious things, to all his children: ^cbut the kingdome hee gaue to Iehoram, because he was the first borne. Our Law giues the first borne sonne the inheritance: God will not depriue his of it. Thus hath Christ promised a double portion to the faithfull; ^dHe shall receiue an hundred fold now in this time, and in the world to come eternall life. And indeed the Birth-right with the Iewes was a type of euerlasting life. The consideration of this excellent priuiledge doth teach vs three lessons.

1. aDeut. 21. 17.
2. b1. Tim. 4. 8.
3. c2. Chr. 21. 3.
4. dMark. 10. 30.

1. That we are dedicated to God. Exod. 13. 2. Numb. 3. 13. Sanctify to me all the first borne. ^eSo Hannah dedicated her first borne Samuel to the Lord. ^fMary brought Christ to Jerusalem, to present him to the Lord; as it is written in the Law; Every male that openeth the womb, shall be called holy to the Lord. To rob God of his tithes is sacrilege; but to take away from him our souls, this is the ⟨p. 78⟩highest sacrilege. In this we have a sequestration from common use, we are no longer as we were. They are mine, saith the Lord: not only by a common right, so all things are his. The earth is the Lords, and the fullness of it. nor only for a grateful acknowledgement, that the increase of all things comes from him. But as the Israelites were Gods by a special claim; because he preserved them in Egypt, when the first borne were slain. For whose redemption he accepted the first borne of their beasts: when he might have commanded all, lest this should seem grievous to them, he required but the first part. He only reserved what he preserved. So we were all by nature in as much danger of Gods wrath, as were the Israelites of the destroying Angel when the first borne of the Egyptians were smitten dead. But the Lord sprinkled the doors of our hearts with the blood of his holy Lamb Jesus. Hath the Lord spared us? then he challengeth us. To take from man his own is injurious, from God sacrilegious. ^gGlorify God in your body, and in your spirit. why? for they are Gods, ye are not your own, saith the Apostle. Thus he confessed himself not his own man: ^hThere stood by me this night the Angel of God, whose I am, and whom I serve. We are Gods possession, the first borne which he hath redeemed by his own First-borne, Christ. This we acknowledge when we present our children to God in Baptism. Yet O strange and forgetful inconstancy! when we have given them to God in baptism, by a foolish indulgence we take them away again in education. A Prince abhors to have his eldest son marry with a harlot; this were to vilify and ignoble that royal blood. And shall God brook his First borne to be contracted with that ugly strumpet, Sin? This were to forfeit and make void the right of primogeniture.

2. Seeing we are Gods first borne, let us offer our first and best things to him. The Lord hath deserved the priority ⟨p. 79⟩of our service: ⁱFirst seek the kingdom of God, and the righteousness thereof. Our first studies, our first labours must be consecrated to God. The Law required three properties in the sacrifices offered to God. 1. They must be first borne: ut illi reddamus prima, qui nobis debil omnia: that wee should willingly give him the first, that had bountifully given us all. So we must give the first hour of the day, the first work of our hands, the first words of our lips to the Lord. 2. They must be clean beasts, for God abhorred the unclean, maimed, or deformed. ^kYe offer polluted bread upon mine Altar. If ye offer the blind for sacrifice, is it not evil? if ye offer the lame & sick, is it not evil? offer it now to the governor, will he be pleased with it? So we must hold up to God clean hands, and send up pure hearts: ^lmaking straight paths for our feet, lest that which is halting be turned out of the way. 3. The sacrifices must be Males, because the best and most perfect things are to be given to God. Multi homines, pauci viri. Let us offer up our masculine virtues, ^mgrowing to a perfect man, to the measure of the stature of the fullness of Christ. We must aim at this perfect sacrifice.

2. Seeing we are Gods first borne, let vs offer our first and best things to him. The Lord hath deserued the priority ⟨p. 79⟩of our seruice: ⁱFirst seeke the kingdome of God, and the righteousnesse thereof. Our first studies, our first labours must bee consecrated to God. The Law required three properties in the sacrifices offered to God. 1. They must be first borne: vt illi reddamus prima, qui nobis debil omnia: that vvee should vvillingly giue him the first, that had bountifully giuen vs all. So vve must giue the first houre of the day, the first vvorke of our hands, the first wordes of our lips to the Lord. 2. They must bee cleane beasts, for God abhorred the vncleane, maimed, or deformed.

3. Lastly, let us upon no condition part with our Birthright. Hath God advanced us to this honour? (^p I will make him my first borne, higher then the Kings of the earth) then let us never sell it. ^qLet there be no person profane as Esau, who for one morsel of meat sold his Birthright. Hath the elder brother Primariam potestatem? ^rBe Lord over thy brethren, and let thy mothers sons bow down unto thee. Let no lust subject us seruire minori, to serve the younger. The enemies rage against them, but saith God to Pharaoh; Let my son go that he may serve me: if thou refuse to let him go, behold I will slay thy son, even thy first ⁴borne. Thus saith the Psalmist; God reproves even Kings for their sakes. Now Omne beneficium petit officium: every benefit is obligatory, and binds to some thankful duty Hath God dignified us with a Privilege, he expects that our carefulness should never forfeit. Naboth would not sell his Vineyard: yet his Vineyard was but a part of his ⟨p. 81⟩Inheritance, & his Inheritance but a part of his birthright. Though Ahab proffered him a better vineyard, or the worth of it in money; yet saith Naboth, ^tThe Lord forbid it me, that I should give the inheritance of my fathers unto thee. And shall we for trifles pass away our eternal Birthright? It is a wretched bargain: yet the Blasphemer swears away his birthright, the Epicure feasts away his birthright, the winebibber drinks away his Birthright, the Lavish spends his birthright, the covetous sells his birthright for ready money.

3. Lastly, let vs vpon no condition part vvith our Birthright. Hath God aduanced vs to this honour? (^p I will make him my first borne, higher then the Kings of the earth) then let vs neuer sell it. ^q

There be some, 1. that sell their Birthright: it is said of the Lawyer that he hath linguam venalem, a saleable tongue: the covetous venalem animam, a saleable soul: the harlot venalem carnem: a saleable flesh. Esau sold his birthright, Ahab sold himself to work wickedness, Judas sold his soul for thirty pieces. ^uThere is not a more wicked thing then a covetous man: for such a one setteth his soul to sale, because while he liveth he casteth away his bowels. Others pawn their Birthright: they are not so desperate as to sell it outright, but they will pawn it for a while. They seem to make conscience of their ways generally, and to be good husbands of their talents: but when an opportune temptation comes, with meat in the mouth; a fit advantage of much wealth, of high honour, of secret pleasure; they will embrace and fasten on it, though they pawn their souls for a season. And indeed he that knowingly ventures to sin, doth as it were mortgage his birthright, puts it to the hazard of redeeming by repentance. But it is dangerous to be a Merchant venturer in this case: the birthright is precious, if that infernal Broker get but a colour of title in it, he will use tricks to make thee break thy day, and then sue out a Judgement against thee. 3. Some lose their Birthright; profane and negligent wretches, that leave their soul perpetually unguarded, unregarded. They may be careful about many things, but one thing is necessary, to keep their Birthright. While they sleep, the enemy sows tares: it is a ⟨p. 82⟩wretched slumber, that sleeps, and slips away the birthright. 4. Others give away their birthright, & these are specially the envious and the desperate. Malice gives it away, and hath nothing for it. The Ambitious bargains to have a little honour for his Birthright, the Covetous to have some gold for his birthright, the voluptuous to have some sensual pleasure for his birthright: but the malicious gives it away for nothing, except it be vexation, that doth anguish him, and languish him. The desperate destroying his body, gives away his birthright: he hath nought for it but horrors within, and terrors without. These men serve the devils turn for nothing. Look O miserable man upon the Purchaser of thy Birthright Christ, & consider the price it cost him:

There be some, 1. that sell their Birthright: it is said of the Lawyer that hee hath linguam venalem, a saleable tongue: the couetous venalem animam, a saleable soule: the harlot venalem carnem: a saleable flesh. Esau sold his birthright, Ahab sold himselfe to worke wickednesse, Iudas sold his soule for thirty peeces.

if thou sell that for a little pleasure, that he bought with so much pain, thou thinkest him an idle Merchant. No Lord, as thou hast given it to us, so keep it for us: that having now the assurance of it in grace, we may have one day the full possession of it in glory.

if thou sell that for a little pleasure, that he bought with so much paine, thou thinkest him an idle Marchant. No Lord, as thou hast giuē it to vs, so keepe it for vs: that hauing now the assurance of it in grace, vvee may haue one day the full possession of it in glory.

Written in heaven. This phrase is often used in the Scripture, and is but a metaphor whereby God declares the certainty of some mens eternal predestination, and eternal salvation. Tostatus makes three written books of GOD. 1. The great book, wherein are written all persons, actions, and events, both good and bad. Out of this are taken two other books. 2. The book of Predestination, consisting only of the Elect. 3. The book of Gods Prescience, which he calls the Black book, wherein are registered only the Reprobate. But this latter book hath no warrant in the Scriptures: it is true, that as there is a certain number to be saved, so the Lord knoweth them that are ordained to destruction: but the Scripture gives only a name of book to the first, not to the worst. Non quòd scribuntur in aliquo libro, sed quòd non scribuntur in illo libro. ^aLet them be blotted out of the book of the living, & let them not be written among the righteous. ^bWhose ⟨p. 83⟩names are not written in the Book of Life from the foundation of the World. Not that they are written in any other book, but that they are not written in that book. Indeed God may be said to have diverse Books.

Written in heauen. This phrase is often vsed in the Scripture, and is but a metaphor whereby God declares the certaintie of some mens eternall predestination, and eternall saluation. Tostatus makes three written bookes of GOD. 1. The great booke, wherein are written all persons, actions, and euents, both good and bad. Out of this are taken two other bookes. 2. The booke of Predestination, consisting onely of the Elect. 3. The booke of Gods Prescience, which he calls the Blacke booke, wherin are registred onely the Reprobate. But this latter booke hath no warrant in the Scriptures: it is true, that as there is a certaine number to be saued, so the Lord knoweth them that are ordained to destruction: but the Scripture giues onely a name of booke to the first, not to the worst. Non quòd scribuntur in aliquo libro, sed quòd non scribuntur in illo libro. ^aLet them be blotted out of the booke of the liuing, & let them not be written among the righteous. ^b

1. Liber Providentiae, the book of his Providence, wherein God seeth and disposeth all things that are done by himself in the World. ^cThine eyes did see my substance yet being unperfect: and in thy book were all my members written, when as yet there was none of them. Not a sparrow falls from the house, not a hair from our heads, without the record of this book.

1. Liber Prouidentiae, the booke of his Prouidence, wherein God seeth and disposeth all things that are done by himselfe in the World. ^cThine eyes did see my substance yet being vnperfect: and in thy booke were all my members written, when as yet there was none of them. Not a sparrow falls from the house, not a haire from our heads, without the record of this booke.

1. cPsal. 139. 16.

2. Liber Memory, the book of Gods memory, wherein all things done by men, whether good or evil, are registered. ^dA book of remembrance was written before GOD, for them that feared the Lord, and thought upon his Name. ^eThe books were opened, and another book was opened, which is the book of Life. Hence it is plain, that there are other books besides the book of Life. This is that which manifesteth all secrets, whether mental, oral, or actual. ^fWhereby GOD shall bring every work into judgement, with every secret thing, be it good or evil. This Book shall be opened in that day, ^gwhen God shall judge the secrets of all hearts by Jesus Christ.

2. Liber Memori•, the booke of Gods memorie, wherein all things done by men, whether good or euill, are registred. ^dA booke of remembrance was written before GOD, for them that feared the Lord, and thought vpon his Name. ^eThe bookes were opened, and another booke was opened, which is the booke of Life. Hence it is plaine, that there are other bookes besides the booke of Life. This is that which manifesteth all secrets, whether mentall, orall, or actuall. ^fWhereby GOD shall bring euery vvorke into iudgement, with euery secret thing, be it good or euill. This Booke shal be opened in that day, ^gvvhen God shall iudge the secrets of all hearts by Iesus Christ.

1. dMala. 3. 16.
2. e

3. Liber Conscientiae, the book of every mans conscience: this is a book of Record or testimony; not so much of Judicature, as of witness. ^hIf our heart condemn us, God is greater then our heart, and knoweth all things. There is Conscientiae per•rsa, that doth wholly condemn: there is Conscientiae dubia, that doth neither condemn nor acquit: there is Conscientiae b•e ordinata; such a one had Paul, ⁱI say the truth in Christ, I lye not, my conscience also bearing me witness in the holy Ghost. Every mans conscience beareth witness: but ubi cogitatio non habet quòd accuset, where the thought hath no matter of accusation against a man, that conscience doth bear witness in the holy Ghost. Look well to thy life, for thou bearest about ⟨p. 84⟩thee a book of Testimony, that shall speak either with or against thee.

3. Liber Conscientiae, the booke of euery mans conscience: this is a booke of Record or testimony; not so much of Iudicature, as of witnesse. ^hIf our heart condemne vs, God is greater then our heart, and knoweth all things. There is Conscientiae per•rsa, that doth wholly condemne: there is Conscientiae dubia, that doth neither condemne nor acquit: there is Conscientiae b•e ordinata; such a one had Paul, ⁱI say the truth in Christ, I lye not, my conscience also bearing me witnesse in the holy Ghost. Euery mans conscience beareth witnesse: but vbi cogitatio non habet quòd accuset, where the thought hath no matter of accusation against a man, that conscience doth beare vvitnesse in the holy Ghost. Looke well to thy life, for thou bearest about ⟨p. 84⟩thee a booke of Testimonie, that shall speake either with or against thee.

4. Liber monumentorum, a book of Monuments; which contains the acts of the Saints for the memory of times to come. Of this nature were the Chronicles, the Acts of the Apostles, that martyrology or golden Legend of the Saints in the Chapter preceding my Text. God threatens the false prophets, that ^kthey shall not be written in the writing of the house of Israel.

4. Liber monumentorum, a booke of Monuments; which containes the acts of the Saints for the memorie of times to come. Of this nature were the Chronicles, the Acts of the Apostles, that martyrologie or golden Legend of the Saints in the Chapter preceding my Text. God threatens the false prophets, that ^kthey shall not bee written in the writing of the house of Israel.

1. kEzek. 13. 9.

5. Liber veritatis, the book of Truth: this may also be called the book of Life, because it contains those rules, that lead and direct us to life eternal. As that is called a book of warfare, wherein the precepts of the Military Art are written. ^lSearch the Scriptures, for therein ye have eternal life. ^mAll these things are the book of the Covenant of the most high God.

5. Liber veritatis, the booke of Truth: this may also be called the booke of Life, because it containes those rules, that lead and direct vs to life eternall. As that is called a booke of vvarfare, wherein the precepts of the Military Art are written. ^lSearch the Scriptures, for therein yee haue eternall life. ^mAll these things are the booke of the Couenant of the most high God.

1. lJohn 5. 39.Iohn 5. 39.
2. mEccl. 24. 23.

6. Liber Vitae, the book of Life it self, wherein only are written the names of the Elect, whom GOD hath ordained to salvation for ever. This is to be written in h• uen. ⁿInto that holy City shall enter nothing that defileth: but only they which are written in the Lambs book of Life. Paul speaks of his fellow labourers, ^owhose names are in the book of Life. When the Disciples returned said; Lord, even the devils are subject to us through thy Name: true saith Christ, I saw Satan as lightning fall from Heaven. ^pNotwithstanding, in this rejoice not, that the spirits are subject unto you: but rather rejoice because your names are written in Heaven. This is a borrowed speech; Sicut nos ea literis consignamus, As we commit that to writing, the memory whereof we would have kept. So doth God, not that he needs any book of remembrance, but because all things are present with him, as if they were written in a book. They among men which are chosen to any special place or service, are written in a book: so the Roman Senators were called Patres conscripti: and it is called the Muster-book, wherein stand the names ⟨p. 85⟩of the Soldiers pressed to the wars. To conclude, this writing in heaven, is the book of Election, wherein all that shall be saved, are registered.

6. Liber Vitae, the booke of Life it selfe, wherein onely are written the names of the Elect, whom GOD hath ordained to saluation for euer. This is to be written in h• uen. ⁿInto that holy City shall enter nothing that defileth: but only they which are written in the Lambes booke of Life. Paul speakes of his fellow labourers, ^ovvhose names are in the booke of Life. When the Disciples returned said; Lord, euen the diuells are subiect to vs through thy Name: true saith Christ, I saw Satan as lightning fall from Heauen.

Here unavoidably we come to the main question, that may seem to infringe this happy privilege of the Church. Whether to be written in Heaven be an infallible assurance of salvation: or whether any there registered may come to be blotted out. The truth is, that none written in heaven can ever be lost; yet they object against it, Psal. 69. 28. Let them be blotted out of the book of the living, and let them not be written among the righteous. Hence they infer, that some names once there recorded, are afterwards put out. But this opinion casteth a double aspersion upon God himself. Either it makes him ignorant of future things, as if he foresaw not the end of elect and reprobate, and so were deceived in decreeing some to be saved, that shall not be saved. Or that his decree is mutable, in excluding those upon their sins, whom he hath formerly chosen. From both these weaknesses S. Paul vindicates him. 2. Tim. 2. 19. The foundation of GOD standeth sure, having the seal, The Lord knoweth them that are his. First, the Lord knows them that are his; this were not true if Gods Prescience could be deluded. Then his foundation stands sure: but that were no sure foundation, if those he hath decreed to be his, should afterward fall out not to be his. The very Conclusion of truth is this; Impossibilis est deletio: they which are written in heaven, can never come into hell. To clear this from the opposed doubt, among many I will cull out three proper distinctions.

Here vnauoydably wee come to the maine question, that may seeme to infringe this happy priuiledge of the Church. Whether to be written in Heauen be an infallible assurance of saluation: or whether any there registred may come to be blotted out. The truth is, that none written in heauen can euer be lost; yet they obiect against it, Psal. 69. 28. Let them be blotted out of the booke of the liuing, and let them not be written among the righteous. Hence they inferre, that some names once there recorded, are afterwards put out. But this opinion casteth a double aspersion vpon God himselfe. Either it makes him ignorant of future things, as if he foresaw not the end of elect and reprobate, and so were deceiued in decreeing some to be saued, that shal not be saued. Or that his decree is mutable, in excluding those vpon their sinnes, vvhom he hath formerly chosen. From both these weakenesses S. Paul vindicates him.

1. One may be said to be written in heaven simpliciter, and secundum quid. Hee that is simply written there, In quantum praedestinatus ad vitam, because elected to life, can never be blotted out. He that is but written after a sort, may; for he is written Non secundum Dei praescientiam, sed secundum praesentem justitiam: not according to ⟨p. 86⟩Gods former decree, but according to their present righteousness. So they are said to be blotted out, not in respect of Gods knowledge: for he knows they were never written there; but according to their present condition, apostating from grace to sin. Lyran.

1. One may be said to be written in heauen simpliciter, and secundum quid. Hee that is simply written there, In quantum praedestinatus ad vitam, because elected to life, can neuer be blotted out. Hee that is but written after a sort, may; for hee is written Non secundum Dei praescientiam, sed secundum praesentem iustitiam: not according to ⟨p. 86⟩Gods former decree, but according to their present righteousnesse. So they are said to be blotted out, not in respect of Gods knowledge: for hee knowes they were neuer written there; but according to their present condition, apostating from grace to sinne. Lyran.