world and to dash them in peeces like a potters vessell Though he be gone to prepare a place for his Saints that where he is they may be also yet will he make his enemies his footstoole 6. An assurance of sufficient supply of all needfull things which the Saints want and of safe protection from all things hurtfull For by reason of this vnion Christ our head hath a sense of our want and of our smart On this ground he said to them which fed and visited his members Ye fed me ye visited me and againe to Saul that persecuted his members Saul Saul why persecutest thou me Obiect How is it then that the Saints want many things and oft suffer much smart and hurt Answ Christ in his wisdome seeth it behouefull that they should want and feele smart and that we are to be perswaded of or else he would not suffer them to want or feele that which they doe Wherefore in all need in euery distresse and danger let vs lift vp our head to this our head 7. A right to all that Adam lost For Christ is the heire of all the earth is the Lords and the fulnesse thereof yea as mediator and head of the Church is he heire of all his body therfore hath a right to all On this ground the Apostle saith All things are yours So as the Saints only the Saints can with good conscience vse the things of this world They who are not of this bodie what right and title soeuer they haue before men are but vsurpers of the things they enioy and vse They are like to bankrupts who being not worth one peny deceitfully borrow of others and therewith keepe a great table decke and furnish their houses very sumptuously put themselues wiues and children into braue apparell are frolicke and riotous what is like to be the end of such 8. A right to more then Adam euer had namely to Christ himselfe and to all that appertaineth vnto him as to the puritie of his nature to the perfection of his obedience the merit of his bloud the power of his death the vertue of his resurrection the efficacie of his ascension all is ours euen as the vnderstanding wit iudgement sight hearing and all that is in the head is the bodies if the Church it selfe were of it selfe as pure in nature as perfect in righteousnesse as powerfull ouer death and deuill and graue and hell as able to rise from death and to ascend into heauen as Christ it could receiue no greater benefit thereby then it doth by them in the person of Christ so truly and properly is Christ himselfe and all things appertaining to him the Churches What can more be said what can more be desired O blessed vnion blessed are they that haue a part therein Quest How is it then that the Church is so basely and miserably respected in the world Answ The world knoweth vs not because it knoweth not Christ It knoweth not Christ the head of this body it knoweth not the body which is Christ Let not vs who know both head and body the neere vnion which is betwixt them and the priuiledges which follow thereupon be danted neither with the scoffes or scornes of the world nor with our owne outward weaknesses wants and calamities What would he that hath Christ haue more §. 72. Of the priuiledge of our vnion with Christ in the time of death The priuiledge which the Saints receiue by their vnion with Christ in the time of death euen all that time that passeth from the departure of the Saints out of this world vnto the generall Resurrection is admirable for when body and soule are seuered one from another neither soule nor body are separated from Christ but both remaine vnited to him euen as when Christs body and soule were by death seuered one from another neither his soule nor his body were separated from the Deitie but both remained vnited thereunto This inuiolable bond that holdeth the Saints yea euen their very bodies as well as their soules vnited to Christ in death is the benefit of a spirituall vnion If our vnion with Christ were corporeall it could not be so Ob. Is it possible that the body which is dead should remaine vnited to Christ when as it receiueth no vertue from him Answ 1. If a member of a naturall body may doe so why not a member of the mysticall bodie That a member of a naturall body may doe so is euident by those who haue an hand arme foot leg or any other member taken with a dead palsie they are sometimes so taken as those parts receiue no manner of sense or any vigor or life from head or heart at all and yet remaine true members of that body 2. The very dead bodies consumed with wormes or otherwise doe receiue a great present benefit from their vnion with Christ for by vertue thereof there is a substance preserued and they are kept from destruction there is nothing destroied in the Saints by death but that which if it were not destroied would make them most miserable namely sinne that is vtterly totally finally destroied in them and all the concomitances thereof which are all manner of infirmities but the rotting of the body is but as the rotting of corne in the earth that it may arise a more glorious bodie The metaphor of sleepe attributed to the Saints when they die sheweth that their bodies are not vtterly destroied Obiect The bodies of all men euen of those that are not of this vnion are preserued from vtter destruction This therefore is no benefit of our vnion with Christ Answ Though in the generall thing it selfe which is a preseruation of the substance of the body the same thing befalleth the Saints and the wicked yet the meanes whereby both are preserued and the end why they are preserued is farre different 1. The Saints are preserued by a secret influence proceeding from Christ as an head in which respect they are said to sleepe in Iesus and to be dead in Christ But the wicked are reserued by an Almightie power of Christ as a terrible Lord and seuere Iudge 2. The bodies of the Saints are preserued to enioy eternall glory together with their soules but the bodies of the wicked are reserued to be tormented in hell In regard of these differēces the graue is as a bed to the Saints for them quietly to sleepe therein free from all disturbance till the day of resurrection but it is a prison to the wicked to hold them fast against the great Day of Assise that at Doomes day they may be brought to appeare at the barre of Gods iudgement seat and there receiue the sentence of condemnation §. 73. Of the priuiledge of our vnion with Christ after death The priuiledge which the Saints by vertue of their vnion with Christ receiue after death farre surpasseth all before It may be
the bodie The former point is clearely set forth by a resemblance which the Apostle maketh betwixt Adam and Christ thus As by the offence of one iudgement came on all men to condemnation euen so by the righteousnesse of one the free gift came on all men vnto iustification of life Here are noted two roots one is Adam the other is Christ both of them haue their number of branches to all which they conuey that which is in them as the root conueyeth the sap that is in it into all the branches that sprout from it The first root which is Adam conueyeth sinne and death to all that come from him and the other root which is Christ conueyeth grace and life to euerie one that is giuen to him for saith he All that the Father giueth me shall come to me and him that commeth to me I will in no wise cast out and a little after he rendreth this reason This is the Fathers will that of all which he hath giuen me I should lose nothing but should raise it vp againe at the last day Obiect Christ himselfe maketh exception of one where he saith none is lost but the sonne of perdition Answ That phrase sonne of perdition sheweth that Iudas was neuer of this body for can we imagine that Christ is a Sauiour of a sonne of perdition Obiect Why is he then excepted Answ By reason of his office and calling he seemed to be of this body and till he was made knowne none could otherwise iudge of him in which respect Saint Peter saith he was numbred with vs. 2. Answ Christ there speaketh in particular of the twelue Apostles and to be an Apostle of Christ was in it selfe but an outward calling This is a point of admirable comfort to such as haue assurance of their incorporation into Christ they may rest vpon the benefit of this office of Christ that he is a Sauiour We need not thinke of climing vp to heauen and searching Gods records to see if our names be written in the booke of Life Let vs only make triall whether we be of this body or no. For our helpe herein know we that this metaphor of a body implieth two things 1. A mysticall vnion with Christ 2. A spirituall communion with the Saints 1. By vertue of that vnion they who are of Christs body 1. Receiue grace and life from him 2. Are guided and gouerned according to his will 3. Seeke to honour him in all things they doe 4. Are offended and grieued when he is dishonoured by others 2. By reason of their communion with the Saints being fellow members 1. They loue the brethren 2. They are ready to succour such as are in distresse 3. They will edifie one another 4. They retaine a mutuall sympathy reioycing and mourning one with another §. 23. Of the restraint of the benefit of Christs headship to them only that are of his body That none but those who are of Christs body shall partake of the benefit of his office is cleare by other like titles of restraint as his people and his sheepe but especially by denying to the world the benefit of his intercession I pray not for the world saith he In this respect this position out of the Church no saluation is without exception true for the body is the true Catholike inuisible Church he that is not a member of this Church but is out of it hath not Christ to be his head and Sauiour whence then can he haue saluation The former point is not more comfortable to those that haue assurance that they are members of this body then this is terrible to those that giue too great euidence they are no members thereof as all they doe that haue not the spirit of Christ ruling in them but rather rebell against him and beare no loue to the Saints but rather hate them and doe them all the spight they can §. 24. Of the Churches subiection to Christ EPHES. 5. 24. The Church is subiect vnto Christ in euery thing THe duty which the Church in way of thankfulnesse performeth to Christ her head for this great benefit that he is her Sauiour is Subiection Vnder which word is comprised all that obedience and duty which in any kinde Christ requireth of the Church in and by the word Quest Is it possible for that part of the Church which is here on earth to yeeld such obedience Answ It will faithfully endeuour to doe what it can and that honest and vtmost endeuour Christ graciously accepteth for a perfect performance of all In that it is here taken for grant that the Church is subiect to Christ I may as from a generall to particular infer that Whosoeuer is of the true Catholike Church is subiect to Christ and yeeldeth obedience to his word We will runne after thee saith the Church to Christ My sheepe heare my voice and follow me saith Christ of that flocke which is his Church For Christ conueyeth his owne spirit into his mysticall body the Church and into every member thereof which spirit is much more operatiue and liuely then the soule of man If therefore mans soule quickning euery part of the naturall body make them subiect to the head much more will the spirit of Christ bring the members of his mysticall body in subiection to himselfe If the spirit of him that raised vp Iesus from the dead dwell in you he that raised vp Christ from the dead shall also quicken your mortall bodies by the spirit that dwelleth in you Hereby let triall be made of particular visible Churches and of particular persons whether they are in deed of this true Catholike Church or no. Those visible Churches which refuse to be gouerned by Christs word and are wholly gouerned by humane traditions which rise against Christ and play the adulteresses by committing Idolatry are not of this Catholike Church which is subiect to Christ No more are Infidels that defie Christ Heretiques that deny him ignorant persons that know not his will profane persons that despise him wordlings that lightly esteeme him nor any that persecute or scorne him in his members By this we may see that many haue a name that they are of the Church who in deed are not Obiect Many such persons may belong to Gods election and so be of that body whereof Christ is a Sauiour Answ Election in deed giueth them a title to Christ but they cannot reape any benefit by that title till they haue a possession of Christ by vertue of their spirituall vnion with him Neither can they haue any assurance of their election till they finde by the quickning vertue of the spirit that they are vnited vnto Christ Wherefore so long as men remaine destitute of the Spirit of Christ and are possessed with a contrary spirit they may well be iudged for the present to be none of
patterne to teach them how to loue A motiue it is to loue Christ because loue deserueth loue especially such a loue of such a person as the loue of Christ is Yea our loue of Christ is an euidence that we are loued of Christ as smoake is a signe of fire Wherefore both in thankfulnesse to Christ for his loue to vs and for assurance to our owne soules of Christs loue to vs we ought in all things that we can to testifie our loue to Christ A motiue it is also to loue our brethren because Christ being in heauen our goodnesse extendeth not to him but our brethren on earth stand in his stead and the loue we shew to them we shew to him and he accepteth it as done to him Ye fed me yee visited me saith Christ to them that fed and visited his brethren This loue also euen the loue of our brethren is an euidence that we are loued of God Wherefore if Christ so loued vs we ought also to loue one another How the loue of Christ is a patterne I will afterwards shew §. 28. Of Christs giuing himselfe EPHES. 5. 25. And gaue himselfe for it THis fruit and effect of Christs loue extendeth it selfe to all the things that Christ did or suffered for our redemption as that he descended from heauen tooke vpon him our nature and became a man that he subiected himselfe to the law and perfectly fulfilled it that he made himselfe subiect to many temptations of the deuill and his instruments that he tooke vpon him our infirmities that he became a King to gouerne vs a Prophet to instruct vs a Priest to make an attonement for vs that he subiected himselfe to death the cursed death of the crosse and so made himselfe an oblation sacrifice for our sins that he was buried that he rose againe that he ascended into heauen and there sitteth at Gods right hand to make intercession for vs. For after that Christ had taken vpon him to be our head and Sauiour he wholly set himselfe apart for our vse and our benefit so as his person his offices his actions his sufferings his humiliation his exaltation the dignitie the puritie the efficacie of all is the Churches and to her good doe they all tend This in generall is the extent of this fruit of Christs loue he gaue himselfe for it More particularly we may note these three points 1. The action what he did he gaue 2. The obiect what he gaue himselfe 3. The end why he gaue himselfe for it for the Churches good The action hauing relation to the obiect most especially pointeth at the death of Christ The Greeke word is a compound word and signifieth to giue vp It implieth two things 1. That Christ willingly died the simple word gaue intimateth so much 2. That his death was an oblation that is a price of redemption or a satisfaction the compound word gaue vp intimateth so much §. 29. Of the willingnesse of Christ to die That Christ willingly died is euident by the circumstances noted about his death when Peter counselled him to spare himselfe and not to goe to Ierusalem where he was to be put to death he called him Satan and said he was an offence to him when Iudas went out to betray him he said vnto him That thou doest doe quickly When Iudas was gone out to get companie to apprehend him he went to the place where he was wont so as Iudas might readily finde him yea he met them in the mid-way that came to take him and he asked them whom they sought though he knew whom they sought and when they said Iesus of Nazaret he answered I am he When they came to him he droue them all backward with a word of his mouth and yet would not escape from them He could haue praied to the Father to haue had more then twelue legions of Angels for his safeguard against those that apprehended him but would not when by his aduersaries he was prouoked to haue come downe from the Crosse and could haue done so he would not At the instant of giuing vp the ghost he cried with a loud voice which sheweth that his life was not then spent he might haue retained it longer if he would and thereupon the Centurion gathered that he was the Sonne of God When he was actually dead and laid in a graue he rose againe These other like circumstances verifie that which Christ said of himselfe No man taketh my life from me but I lay it downe of my selfe It was therefore no necessitie that compelled him to die but his voluntarie obedience Christ is the Lord Prince and Author of life and hath an absolute power as ouer the life of others so ouer his owne life Thus then we see that his sacrifice was a voluntarie and free gift the cause thereof was his owne will and good pleasure Exceedingly doth this commend the loue of Christ and assureth vs that it is the more acceptable to God who loueth a cheerefull giuer Let vs in imitation of our head doe the things whereunto we are called willingly and cheerefully though they seeme neuer so disgracefull to the world or grieuous to our weake flesh §. 30. Of the kinde of Christs death an oblation That Christs death was an oblation and a price of redemption is euident by the death of those beasts which were offered vp for a sacrifice and therein were a type of Christs death But expresly is this noted by this Apostle where he saith Christ hath giuen himselfe for vs an offering and sacrifice to God for a sweet smelling sauour and againe Christ gaue himselfe a ransome The phrases of redeeming purchaesing buying with the like attributed to Christ and his bloud doe further confirme the same Learne hereby to consider Christs death not as the death of a priuate man but of a publike person of a suertie of a pledge that in our roome and stead was made sinne and was made a curse to redeeme vs from our sinnes and from the curse which by sinne was fallen vpon vs. The comfort and benefit of Christs death is lost if this be not knowne and beleeued In this consisteth a maine difference betwixt the death of Christ and all other men not the most righteous Martyrs excepted Their death was but a dutie and debt no satisfactory oblation no price no ransome as Christs was §. 31. Of the infinite valew of the prince of our redemption The Obiect or thing which Christ gaue for a ransome was himselfe not his body alone nor his body and soule only but his person consisting of his two natures humane and diuine Quest How could his diuine nature be giuen vp could it suffer could it die Answ 1. The Deitie simply considered in and by it selfe could not die but that person which was God both could and did die
For the Sonne of God assuming an humane nature into the vnity of his diuine nature and vniting them together without confusion alteration distraction separation in one person that which is done by one nature is done by the person and in that respect the Scripture oft attributeth it to the other nature as where it is said They crucified the Lord of glorie and God purchased the Churchwith his owne bloud 2. Though the diuine nature of Christ suffered not yet did it support the humane nature and adde dignity worth and efficacie to the sufferings of that nature 3. Christs diuine nature had proper and peculiar workes in the worke of redemption as to sanctifie his humane nature to take away our sinnes to reconcile vs to God and the like Thus then in three respects the whole person of Christ was giuen vnto vs. 1. In regard of the inseparable vnion of both natures 2. In regard of the assistance of the Deity in those things which the humane nature of Christ did 3. In regard of some proper actions appertaining to the Deity In that the person of Christ God-Man was giuen vp I gather that The price of our Redemption is of infinite value Nor Christ nor God himselfe could giue a greater Heauen and earth and all things in them are not of like worth Well therefore might Saint Peter call it pretious bloud and prefer it before siluer gold and all other things of price 1. What place can be left for despaire in those that know and beleeue the worth of this ransome 2. What can be held too deare for him that notwithstanding the infinite excellency of his person gaue himselfe for vs can goods can friends can children can liberty can life can any thing else 3. What iust cause haue we to giue vp our selues a liuing sacrifice holy and acceptable to him that gaue himselfe for vs 4. How vngratefull how vnworthy of Christ are they that for his sake will not forsake their vnstable honours fading wealth vaine pleasures garish attire and such like trash §. 32. Of Christs seeking the good of the Church The End why Christ gaue himselfe was for the Church so as Christ in his death aimed at our good He was made sinne for vs that we might be made the righteousnesse of God in him he was made a curse for vs and hath redeemed vs from the curse of the Law he gaue himselfe for our sinnes that he might deliuer vs he laid downe his life for the sheepe This proues Christs giuing of himselfe to be a fruit of his loue for Loue seeketh not her owne Learne we hereby to apply all that Christ did to our selues If for vs he gaue himself he and all appertaining to him is ours Learne we also hereby how to manifest loue namely by seeking and procuring the good of others Let no man seeke his owne but euery man anothers wealth If this were practised would there be such oppressing such vndermining such deceiuing such wronging of one another as there is Too truly is the Apostles complaint verified in our daies All seeke their owne But let that minde be in vs which was in Christ Iesus and thus manifest our loue as we desire to partake of this fruit of Christs loue From hence by iust consequence it followeth that Christ merited not for himselfe Was there any need that Christ should come downe from heauen on earth to purchase any thing for himselfe When he was going out of the world thus he praied Now O Father glorifie thou me with the glorie which I had with thee before the world was Did Christ by any thing which he did on earth merit that glorie which he had before the world was All the exaltation whereunto he was aduanced euen in his human nature was due to the dignity of his person 1. Obiect He endured the crosse for the ioy which was set before him Answ He vsed that ioy which of right was due to him as an helpe to support him in the weaknesse of his humane nature not as a recompence which he should deserue 2. Obiect He became obedient to the death of the Crosse WHEREFORE God also hath highly exalted him Answ That particle wherefore doth not declare the cause but the order of his exaltation nothing a consequence that followed after his death After he had humbled himselfe so low he was most highly aduanced 3. Obiect Christ being man was bound to the Law and therefore for himselfe he ought to fulfill it Answ If he had beene meere man that were true But he vniting his humane nature vnto his diuine and making of both one person which person was God as well as man he was bound to nothing further then it pleased him voluntarily to subiect himselfe vnto for our sakes 2. If Christ were bound to the Law of dutie he must haue fulfilled it and if of dutie he was to fulfill it how could he thereby merit so high a degree of honour as he is aduanced vnto This conceit of Christs meriting for himselfe doth much extenuate the glorie of Christs grace and goodnesse in giuing himselfe §. 33. Of the particular ends why Christ gaue himselfe and of the condition of the Church before Christ tooke her EPHES. 5. 26. That he might sanctifie it and cleanse it with the washing of water by the word THe generall End of Christs giuing himselfe being before intimated in this phrase for vs is in this and the next verse particularly exemplified and that in two branches One respecteth the estate of the Church in this world v. 26. The other respecteth her estate in the world to come v. 27. The latter of these two is the most principall The former is subordinate to the latter an end for the accomplishing of the other end for the Church is here made pure that hereafter it may be made glorious In laying downe the former he noteth 1. The end whereat Christ aimed 2. The meanes wherby he effected that which he aimed at That end is set forth in these words that he might sanctifie it hauing cleansed it thus may they word for word be translated so as that which for order of words is in the latter place for order of matter is in the first place The word cleansing pointeth out our instification The word sanctifying expresseth our sanctification The meanes of effecting these are two 1. Baptisme comprised vnder this phrase washing of water 2. The word The two branches of the former end namely Cleansing and Sanctifying doe in generall imply two things 1. The Condition of the Church in it selfe 2. The Alteration thereof by Christ The condition is presupposed which is that she was impure polluted in the common estate of corrupt man Things in themselues pure are not cleansed but things foule and impure persons of themselues freed and exempted from a common misery need not anothers helpe to free and
labour to be cleansed §. 36. Of the Churches Iustification The two particular parts of the forenamed end which are Cleansing and sanctifying doe more distinctly set forth the puritie of the Church euen in this world Cleansing hath relation to the bloud of Christ and so pointeth out our Iustification Sanctifying hath relation to the Spirit of Christ which worketh our Sanctification From this cleansing of the Church here meant I gather that No sinne lieth vpon the Church for the bloud of Christ purgeth from all sinne This is to be taken of the guilt of sin which by Christs death is cleane taken away so as that sinne which is in vs is as not in vs because it is not imputed vnto vs. Behold here the blessed estate of the Church for Blessed is he whose transgression is forgiuen whose sinne is couered Blessed is the man vnto whom the Lord imputeth not sinne §. 37. Of the Churches Sanctification From the sanctifying of the Church here mentioned I further gather that The Church is made holy and righteous This is here meant of that inherent righteousnesse which the Spirit of Christ worketh in all the members of his body In which respect they are called Saints so as not only the guilt of sinne is taken away but also the very body of sinne is so destroied in them as it can no more raigne in them nor they obey it in the lusts thereof but in stead of the dominion of sinne the spirit of Christ raigneth in them and leadeth them vnto all righteousnesse Behold here the free estate of the Church whereas the world lieth vnder the slauerie of sinne and tyrannie of Satan the Church is made free from sinne and a seruant of righteousnesse dead to sinne and aliue to God in Iesus Christ §. 38. Of the Churches purity before God and Man From the Connexion of these two benefits of Christs death Iustification and Sanctification together we see that The Church is both spotlesse before God and blamelesse before men The bloud of Christ so cleanfeth her as in Gods sight she hath no spot of sinne and the spirit of Christ so sanctifieth her as her righteousnesse shineth before men for the Grace of God teacheth her to denie vngodlinesse and worldly lusts and to liue soberly righteously and godly in this present world In this respect the Church is said to be all glorious within and her clothing also to be of wrought gold And Zacharias and Elizabet members of this Church are said to be righteous before God and blamelesse namely before men There is no such purity in any as in the Church For true and perfect beautie is onely in the body of Christ which is the Church whereof it is said Thou art all faire and there is no spot in thee Cant. 4. 7. 1. Quest Is it possible that neither God nor man should espie any fault in those that are of the true Church while here they liue in this world Answ Seeing the flesh remaineth in the best while they remaine in the world it is not possible but that both God and man must needs espie many blemishes in the best All things are naked and opened to the eyes of God if therefore any remnant of sinne be in the Saints as there are exceeding many in euerie one so as if we say that we haue no sinne we deceiue our selues and the truth is not in vs it is without question manifest in his sight Yea such is the imperfection and weaknesse of the best Saints as the flesh continually lusting in them against the Spirit oft times preuaileth and so sheweth it selfe in some euill fruit or other as the eye of man espieth it instance the examples of the best that euer liued in any age 2. Quest How then are they spotlesse before God and blamelesse before men Answ 1. God so fully dischargeth and acquitteth the Church of all her sinnes as she is in his account as if she had no specke of sinne at all Dauid in this respect vseth the metaphor of couering sinne and explaineth his meaning by these two phrases forgiuing not imputing sinne 2. The course of a mans life not this or that particular action is it which maketh a man blame-worthie or blamelesse as the flocke of swallowes and not one here or another there is it which sheweth the Spring Now because the constant carriage of those who are of the Church is before men blamelesse they may iustly be so accounted notwithstanding some particular things blame-worthie doe sometimes passe from them Behold here how the true Saints may boldly lift vp their faces before God and man The soundnesse of their faith causeth confidence before God The testimonie of their conscience causeth courage before men Let all that desire this boldnesse ioyne a sound faith and a good conscience together and labour for assurance both of their cleansing by the bloud of Christ and sanctifying by the Spirit of Christ §. 39. Of the order and dependance of iustification and sanctification one vpon another The order and manner of knitting these two benefits together is worthie to be noted The letter setteth sanctification in the first place but the sense presupposeth iustification for thus he saith that he might sanctifie it hauing cleansed it Because the cleansing here spoken of is an inward inuisible worke and the euidence thereof is sanctification which is an outward and sensible worke therefore this is first expressed and then that inferred as a matter necessarily to be presupposed Hence arise these Doctrines Our English with this particle hauing doth fitly and properly expound the Greeke actiue participles of the Praeterperfect or finite tenses which because the Latines want they are faine to vse the passiue or a Periphrasis as vt illam sanctificaret mundatam Erasm Postquam eam purgasset Beza 1. Iustification in order goeth before sanctification I say in order because at that verie moment that Christ by his bloud cleanseth his Church he beginneth to sanctifie her but when he beginneth to sanctifie her he hath cleansed her she is iustified The grace then of iustification is a most free grace it is not wrought vpon any righteousnesse of ours for it is before it 2. Christ sanctifieth those whom he hath cleansed This the Apostle copiously proueth in the sixth chapter to the Romans Let none therefore boast of their cleansing by Christs bloud till they finde themselues renewed and sanctified by the Spirit of Christ For note the Apostles description of those who are iustified by Christ which for more perspicuitie may thus be set downe by question and answer To whom is there no condemnation To them that are in Christ Iesus Who are they They who walke not after the flesh but after the Spirit 3. Sanctification presupposeth iustification they who are sanctified may rest vpon it that they are cleansed and iustified For sanctification is a
shall I not seeke rest for thee that it may be well with thee and partly by their instant praier for the faithfull praier of parents is of great force with God for dutifull children whence hath risen the custome of childrens asking their parents blessing and of parents blessing their children In this respect the law thus setteth forth the blessing of the fift commandement they shall prolong thy daies 4. Because disobedience to parents bringeth much mischiefe on childrens heads and oft shorteneth their daies and that many waies 1. In that parents are oft prouoked by their childrens disobedience to disinherit them at least to allow them the lesse portion so as hereby it goeth not so well with them yea some are prouoked to bring their rebellious children to the Magistrate who by Gods law was to cut them off so as thereby their life is shortened 2. In that parents are prouoked to complaine vnto God of their childrens disobedience and God thereby moued both to lay heauie iudgements vpon such children in their life time and also to shorten their daies for parents complaint doth make a loud crie in Gods eares It is said that God by cutting off Abimelech with an vntimely death rendred the wickednesse which he did to his father 3. In that when parents are too indulgent ouer their children God doth punish the sinne both of parent and childe by shortning the childes daies Instance the examples of Hophni and Phinehas Absolom and Adonijah 4. In that disobedience to parents is a sinne that seldome goeth alone for an vndutifull childe is commonly a verie lewd person many other waies Considering the prouenesse of our nature to all sinne it cannot be auoided but that they who in the beginning shake off the yoake of gouernment should run headlong into all riot loosenesse and licentiousnesse thus then sinne being added vnto sinne it must needs bring mischiefe vpon mischiefe till at length life be cut off Wherefore in that these mischiefes are auoided by performing due obedience to parents it may well be said that it shall be well with obedient children and they shall liue long §. 108. Of Gods ordering his fauours so as they may appeare to be true blessings The particular branches of Gods promise hauing beene distinctly opened we will consider them ioyntly together for they doe exceedingly amplifie one another prosperity sweetens long life and makes it acceptable otherwise to liue long namely in misery and wretchednesse is very irksome and grieuous Againe long life added to prosperity maketh it so much the greater blessing For a good thing the longer it continueth the better it is If prosperity were but as a flower soone gone the very thought of the vanity thereof would much diminish the ioy and comfort of it But both of them ioyned together doe shew that this is no small blessing which is promised From the connexion of them both together I obserue that God so ordereth his fauours as they appeare to be true blessings tending indeed to the good of those vpon whom he bestoweth them Thus when God gaue Abraham a sonne he established his couenant with him that this gift might be a true blessing The like I might instance in all the children of promise as Sampson Salomon Iohn Baptist c. So in other fauours When God added fifteene yeares to Hezekiahs life he also promised him deliuerance from his enemies and peace and truth all his daies And when God gaue Dauid a kingdome he gaue him great victories and long life and established his kingdome to his posterity so also dealt he with Salomon But not to insist on any more particulars excellently is this doctrine confirmed in the 28 Psalme Thus God will shew that in loue he bestoweth euen the temporall blessings which he giueth to his Saints that accordingly they may esteeme them and that their hearts may be the more inlarged both to admire his goodnesse and to be thankfull for the same This vse we must make of those things which the Lord is pleased to bestow vpon vs as of long life good health honour peace plenty liberty and all prosperity we must receiue and vse them as God bestoweth them namely as tokens of his fauour and thereby be the more stirred vp to performe the duties he requireth of vs and not abuse them to his dishonour and our owne hurt but rather so as he may haue honour and we profit thereby §. 109. Of Gods high account of dutifull children More particularly by this promise we may learne what high esteeme and great account God maketh of dutifull children and of that obedience which they performe to their parents which ought so much the more to prouoke children to all obedience if at least they haue any care of Gods fauour and of the tokens of his loue Oh consider this all yee that haue parents to honour consider how carefull how earnest God is euery way by all meanes to draw you to obedience he contents not himselfe to vrge the equity of the point the place of your parent the charge that himselfe hath giuen but most presseth your owne profit and that not only in hope for the time to come but euen in present fruition for this life and that because we through our childishnesse are most affected with things sensible and present dealing with vs as a tender father who prouideth not only a good calling and a faire in heritance for his childe but giueth him also plums peares and such things as for the present he is delighted withall the more to allure him §. 110. Of childrens doing good to themselues by honouring their parents Children may further learne out of this promise that in performing their dutie they doe good not only to their parents but also to themselues they procure their owne welfare and long-life What egregious fooles then are disobedient children they regard neither God their parents nor themselues but depriue themselues of their eternall happinesse hinder their welfare and shorten their daies Fitly hereupon I may applie to vndutifull children these words of the Psalmist Marke the obedient childe for the end of him is peace but the rebellious shall be destroyed he shall be cut off and these of the wise-man I know that it shall be well with the dutifull childe but it shall not be well with the disobedient he shall not prolong his daies and these of the Prophet Say ye to the obedient childe it shall be well with him he shall eat the fruit of his doings but woe to the transgressor it shall be ill with him §. 111. Of parents doing good to their children by keeping them vnder obedience Out of this promise parents may learne how to doe good for their children how to prouide for their welfare and long to preserue their life on earth a thing whereunto most parents are naturally giuen and whereof they are much desirous namely by teaching
purloining what she can from her husband 3. By it husbands and wiues are stirred vp to wish and long after one anothers death and not only inwardly in heart to wish it but outwardly also in deed to practise it 4. If from this sinne there arise not a gauling and terrifying conscience as oft there doth then which is worse a seared conscience an hard heart a reprobate sense and an impudent face Wherefore God accordingly deales with such sinners In his soule he hateth them by his word he hath denounced many fearefull iudgements against them both in this world and in the world to come against no sinne more This sin is reckoned to be one of the most principall causes of the greatest iudgements that euer were inflicted in the world as of the generall deluge of that fire and brimstone which destroied Sodome and Gomorrah of Canaans spuing out her Inhabitants of that plague which destroied in one day 24000 and of the Israelites captiuitie with the like By all which we see that fearefull doome verified Whoremongers and adulterers God will iudge Now consider what a fearefull thing it is to fall into the hands of the liuing God §. 9. Of remedies against Adulterie and in particular of due beneuolence and of defect or excesse therein For preuenting this hainous sinne to omit many other remedies which Gods word hath prescribed as a diligent keeping of the heart that lustfull thoughts proceed not from thence of the eies that they wander not on the beautie or propernesse of any ones person or on lasciuious pictures or any other like allurements of the eares that they hearken not to any inticements of others of the tongue that it vtter no vnchaste and corrupt communication of the lips that they delight not in wanton kisses of the hands that they vse no wanton daliance of the feet that they carry thee not too neere to the place where adulterie may be committed of thy company that thou be not defiled with others wantonnesse and vncleannesse of thy diet that it be not immoderate of thine apparell that it be not garish and lasciuious of thy time that it be not vainly and idly spent to omit I say these and other like remedies One of the best remedies that can be prescribed to maried persons next to an awfull feare of God and a continuall setting of him before them wheresoeuer they are is that husband and wife mutually delight each in other and maintaine a pure and feruent loue betwixt themselues yeelding that due beneuolence one to another which is warranted sanctified by Gods word and ordained of God for this particular end This due beneuolence as the Apostle stileth it is one of the most proper and essentiall acts of mariage and necessary for the maine and principall ends thereof as for preseruation of chastitie in such as haue not the gift of continency for increasing the world with a legitimate brood and for linking the affections of the maried couple more firmely together These ends of mariage at least the two former are made void without this duty be performed As it is called beneuolence because it must be performed with good will and delight willingly readily and cheerefully so it is said to be due because it is a debt which the wife oweth to her husband and he to her For the wife hath not the power of her owne body but the husband and likewise also the husband hath not the power of his owne body but the wife I haue my warrant from the Apostle to prescribe this dutie as a remedie against adulterie For to auoid fornication he aduiseth man and wife to render due beneuolence one to another If then this question be moued How will mariage keep men and women from adulterie this answer out of the Apostles words may be giuen by rendring due beneuolence which he further inculcateth by declaring the mischiefe that may follow vpon the neglect of this dutie namely a casting of themselues into the snares of Satan Well might he presse this dutie to that end because no other meanes is of like force nor fasting nor watching nor hard lodging nor long trauell nor much labour nor cold nor solitarinesse nor any thing else Some that haue by these meanes endeuoured much to beat downe their bodies and subdue lust but neglected the forenamed remedie haue notwithstanding felt lust boiling in them There are two extremes contrarie to this dutie One in the defect another in the excesse Defect therein is when in case of need it is not required or being required by the one it is not yeelded by the other Modestie is pretended by some for not requiring it but in a duty so warrantable and needfull pretence of modesty is to speake the least a signe of great infirmitie and a cause of much iniquitie To denie this dutie being iustly required is to denie a due debt and to giue Satan great aduantage The punishment inflicted on Onan Gen. 38. 9 10. sheweth how great a wrong this is From that punishment the Hebrews gather that this sinne is a kinde of murther It is so much the more hainous when hatred stoutnesse nicenesse feare of hauing too many children or any other like respects are the cause thereof Excesse is either in the measure or in the time In the measure when husband or wife is insatiable prouoking rather then asswaging lust and weakning their naturall vigor more then suppressing their vnnaturall humor Many husbands and wiues are much oppressed by their bedfellowes vnsatiablenesse in this kinde In the time when it is against Pietie Mercy or Modestie 1. Against Pietie when no day nor dutie of Religion no not extraordinarie daies and duties of humiliation will make them forbeare The Prophets bidding the bridegroome and â—ride goe out of their chamber in the day of a Fast and the Apostles excepting of Praier and fasting where he enioineth this dutie of due beneuolence shew that in the time of a Fast it must â—e forborne 2. Against Mercy when one of the married couple being weake by sicknesse paine labour trauell or any other like â—eanes and through that weaknesse not well able to performe his dutie the other notwithstanding will haue it performed â— will haue mercy and not sacrifice saith the Lord. Shall Gods sacrifice giue place to mercy and shall not mans or womans 〈◊〉 for so I may well terme this vnseasonable desire Quest What if an husband or wife continue so long sicke â—â— otherwise weake as the other cannot containe Answ In such cases of necessitie the body must be beaten â—wne and earnest praier made for the gift of continency for â—redly the Lord who hath brought thee to that necessitie all giue thee grace sufficient 3. Against Modesty when husbands require this duty in that me which vnder the Law was called the time
man and wife become adulterers one to another As other things so this also is sanctified by the word and praier The word giueth a warrant and direction for the vse of it praier both seasoneth it and procureth a blessing vpon it 3. That they may haue children and those such as may be heires of saluation and liue in this world to their owne and others good that they may be comely and well proportioned children nor ideots in vnderstanding nor monsters in bodily shape nor yet lewd and infamous in their liues which could not but be a griefe to their parents and might also open the mouthes of the wicked against them 4. That God would giue them competencie of this worlds goods and other good meanes well to nourish nurture and place forth their children and a sufficiencie for the maintenance of their family and of that estate wherein God setteth them 5. That such needfull gifts and graces as are wanting in either of them may be wrought and such vices and infirmities as they are subiect vnto may be redressed These and many other like things giue occasion to man and wife in speciall manner to pray one for another and one with another §. 20. Of husbands and wiues hatefull imprecations and wishes one against another Contrary to that holy and heauenly dutie of praier are those direfull and hellish imprecations and execrations which ordinarily doe passe out of the mouthes of many husbands and wiues against one another and that many times for very light occasions cursing the day that euer they knew one another and wishing that one of them had beene vnder the ground before they came together Most odious are these and such like execrations in any mans mouth but more then most odious in the mouth of man and wife against one another Many who for outward shame for beare to belch forth such â—rotten stinking speech make small conscience of wishing the like in their hearts If an husband be any whit harsh and a wife shrewish or if through sicknesse or any other like occasion they seeme burdensome each to other or if any dislike of one arise in the heart of the other or if their hearts be set vpon others or if the suruiuor be to carry away the goods and â—ands their hearts will be filled with a thousand wishes of one anothers death Yea many times such as haue very good husbands or wiues without any shew of reason only through an inward corrupton of their heart and malicious instigation of Satan not taking notice of their owne good are ready to wish they were in heauen making thereby a pretence of their eternall blisse to whom they so wish whereas indeed their only desire is to be loosed and freed from them God oft meets with such wicked wishers whereby he sheweth how hatefull such wishes are to him for sometimes according to their wish he taketh away good husbands and wiues from those that are euill and when they are gone he maketh their losse to be so sensibly felt as those vngodly wishers doe as we speake in euery veine of their heart repent them of their rash wishes Yea to aggrauate their wretchednesse the more he giueth them such crabbed and peruerse husbands and wiues in the roome and stead of those good ones for seldome comes a better as they are forced with many deepe sighs and groanes to wish but all in vaine their former wiues and husbands aliue againe and so to verifie the prouerbe A good thing is not so well discerned by enioying as by wanting it Sometimes againe God in anger crosseth their wishes and first taketh away the wishers of others death or else prolongeth the life of both to their greater vexation §. 21. Of husbands and wiues neglect of mutuall praier The very neglect of mutuall prayer in husbands and wiues for each other is also a sinne contrary to the forenamed dutie of praier whereof if all that are guiltie were as well knowne to man as to God how many vnkinde husbands and wiues carelesse of one anothers good would be noted more then are Rare are those husbands and wiues that haue their seasons to pray alone together one with another if euer they pray one for another Though in outward complements they may seeme very kinde and in the outward things of this world very prouident yet if they pray not one for another they are neither kinde nor prouident Heartie feruent frequent prayer is the greatest token of kindnesse and best part of prouidence that can be §. 22. Of husbands and wiues mutuall care for one anothers saluation From the generall dutie of praier which is profitable to all things I come to the particular branches of man and wiues mutuall prouident care and will first begin with that which is first to be sought the good of one anothers soule which the Apostle intimateth to be a thing to be sought after where he saith What knowest thou ô wife whether thou shalt SAVE thine husband or what knowest thou ô man whether thou shalt SAVE thy wife S. Peter enioyneth wiues to doe their endeuour to win their husbands and S. Paul setteth before husbands the patterne of Christs loue which had especiall respect to the soule and the saluation thereof so as this is a mutuall dutie appertaining to them both which S. Peter further implieth where he stileth them coheires of the grace of life It is the greatest good that one can possibly doe for another to be a meanes of helping forward his saluation And there is nothing that can more soundly and firmely knit the heart of one to another then to be a meanes thereof §. 23. Of husbands and wiues care to win one the other when one of them is not called That the saluation of the soule may be the better effected respect must be had to the present and particular estate of husband or wife If one be a beleeuer the other not the beleeuer must vse all the meanes that may be to draw on the other also to beleeue If both be beleeuers their mutuall care must be to â—edifie one another in thier most holy faith For the first it is the maine drift of S. Peters exhortation to beleeuing wiues about their conuersation to draw on their vnbeleeuing husbands to the true faith His phrase that they may be wonne or gained as in generall it hath respect to their soules saluation so in particular to their first conuersion Now if this dutie appertaine to a wife much more to an husband who is appointed an head to his wife and a Saniour To this end doth S. Paul aduise beleeuing husbands and wiues that are maried to vnbeleeuers to dwell with them For what a wofull thing is it that two which in this world are so neerely linked together as to make one flesh should in the world to come be so farre separated one from another as heauen is from hell This indeed shall
2. Others scorne to be corrected which disdaine they manifest many waies as 1. By muttering and saying they came not for that end But though that were not the maine end of their subiection yet is it a meanes to keepe them vnder subiection and therefore to be endured by them 2. By running away as Hagar 3. By strugling and striuing with their master or mistresse and taking the staffe or wand by the end or by holding the hands of those that correct them Obiect Shall I suffer my selfe wrongfully to be beaten when I can helpe my selfe and hinder it Answ 1. Seruants may not be their owne Iudges whether their correction be iust or vniust for men are so prone to sooth themselues and to extenuate the euill actions which they doe as if they be not corrected till they thinke it iust they would neuer be corrected 2. To endure punishment that I may vse Saint Peters word is not otherwaies thanke-worthy If iustly thou beest punished thou hast but thy desert If forcibly so as thou canst not resist necessity maketh thee beare it The sturdiest theeues that be being pinnied suffer themselues to be turned ouer because they see a necessity But Christ whose example in this case is set before seruants could haue freed himselfe but would not If seruants endure for conscience sake they will not resist though they be able 3. Others if they be smitten by master or mistresse will giue as much as they receiue they will smite againe a practise vnbeseeming any Christian but most vnseemely for Christian seruants who manifest thereby a despight of Gods image and power in their masters 4. Others are so possessed with a deuill as they will seeke all the reuenge they can if they be corrected whence it commeth to passe that some hot heady hardy youth sticke not to challenge their masters into the field and others more maliciously minded secretly endeuour to take away the life of their masters Many that haue not the opportunity to practise such villanies doe notwithstanding in their hearts wish their masters destruction and make most fearefull imprecations against them whereby they make themselues guilty of blood before God §. 19. Of seruants amending that for which they are iustly reproued or corrected More then patience is required of them that are deseruedly rebuked or corrected for their faults namely repentance and amendment Thus shall the smart and paine which seruants endure be as good physicke vnto them and turne to their good True amendment of former faults may make one a better seruant then he was before he committed those faults witnesse that which Saint Paul saith of Onesimus in time past he was to thee vnprofitable but now profitable to thee and me Contrary is their disposition who notwithstanding all rebuke and correction goe on still in their euill and lewd courses and continue to prouoke their master more and more and so make them adde blow vnto blow and stroke vnto stroke till they haue no hope of them but are forced to put them out of doores This commeth either from a scornfull disdainfull stomach for a scorner heareth not rebuke or from a base seruile stupid blockish brutish nature that is not moued with any smart or paine like a restie iade that will not stirre though he be whipt or beaten neuer so much Solomon implieth thus much by putting into one leash an horse an asse and a foole meaning by a foole a scornfull blockish seruant to whose backe a rod is as a whip to an horse of such a foole he saith that an hundred stripes enter not into him and againe Though thou shouldest bray a foole in a morter among wheat with a pestle yet will not his foolishnesse depart from him But what shall we say of such as for rebuke and correction are the worse What but that shame beggery and some ignominious death or other is like to befall them Hitherto of the kindes of seruants duties The next point respecteth the manner of performing them §. 20. Of seruing with trembling The Manner how seruants ought to performe their duties is noted in foure phrases The first whereof is this with feare and trembling Feare is both as a fountaine from whence all other duties flow and also as a sawce to season them all Commonly the season and sauour of waters commeth from the fountaine which Saint Iames implieth where he saith no fountaine doth yeeld salt water and fresh for if the fountaine be salt the streames issuing from thence will be salt and fresh if the fountaine be fresh so if feare be seated in the heart of seruants all their obedience and submission will be seasoned therewith Let therefore seruants here learne by their manner of performing all their duties to declare that there is a true seruant-like feare seated in their hearts Hereof I shall need say no more then what hath beene before deliuered The other word trembling added to feare addeth emphasis shewing that it is no small feare that is required of seruants and it giueth them to wit that their masters hauing a power to punish them they must so carrie themselues as they prouoke not their master to wrath but be very carefull and circumspect to auoid his displeasure that they giue him no iust occasion of offence This care had that seruant of Dauid which first espied Absolom hanging in a tree and told Ioab thereof he so feared the displeasure of the king his master as to gaine a thousand shekels of siluer he durst not kill Absolom The like is noted of Obadiah who was afraid to tell his master Ahab where Eliah was left his master might haue thought he had mocked him if the Spirit had carried Eliah away This trembling feare is needfull in regard of the small loue that seruants commonly beare to their masters There are not those motiues to stirre vp loue in seruants to their masters as in children to their parents except therefore through awe and dread they be kept in compasse they will exceedingly transgresse and because this is so needfull seruants must labour to nourish it as a meanes to keepe them from ouer-much boldnesse Contrary on the one side is a proud despising of a masters authority saying if not with their mouthes yet in their heart as Gaal of Abimelech who is he that we should serue him or as those that despised the gouernment of Christ their master we will not haue this man to reigne ouer vs and againe let vs breake his bonds asunder and cast away his cords from vs. And on the other side a wretched carelessenesse not fearing any punishment before they feele it like to many desperate theeues that no whit feare the power of the Iudge but desperatly say we haue but one death to pay The authority of God himselfe is despised and his reuenging hand is lightly regarded by such proud and desperate seruants so as their sinne is