The Dignity of Gods Children, Chapter 20
CHAP. XX.
Of the word as it is giuen for conſolation and comfort of the children of God in their afflictions: and alſo of the Sacraments.
THe third conſideration of the word before mentioned yet remaining, is, as it is the ſpecialleſt conſolation and comfort of the children of God in their afflictions. This I hauehave reſerued for this laſt place, becauſe it ariſeth from the two former. For if the word of God be ſo perfect (as before wee heard) then it muſt needs be a word of comfort. If alſo it be ſuch a ſpeciall part of our chriſtian armor for our defence (as before alſo we hauehave ſeen it to be) then it cannot but miniſter likewiſe great comfort vntounto vsus. For where a man hath many and mighty enemies, there cannot but be great feare: where there is great feare, there cannot but be great heauineſſe alſo. Yea, what (almoſt) is feare but the heauineſſe of heart, from the expectation of ſome euill? So far therefore as the word doth arme vsus againſt our enemies, whom we hauehave moſt cauſe to feare, ſo far it cannot but be a great comfort vntounto vsus.
This that I ſpeake of the comfort of the children of God by the word of God, Dauid teſtifieth, Pſal. 19. both ſaying that the statutes of the Lord are right and reioice the heart: verſe 8. and alſo adding, that they are ſweeter then the hony and the hony combe: verſ. 10. But we are there to obſerue, theſe commendations to bee placed after ſome other attributes and effects, for which in the ſame Pſalme he had before commended the word, viz. after the perfection of it, and the conuerſion of the ſoule thereby: after the faithfulneſſe or ſureneſſe of it, and the giuing wiſedome vntounto the ſimple, &c. Thereby the Prophet giueth vsus to vnderſtand, that the word of God doth reioice and comfort the heart only of thoſe, whom firſt it hath inwardly conuerted or reſtored, & whom firſt it hath made wiſe vntounto ſaluation, &c. Therfore alſo he ſaith againe, This is my comfort in my trouble, that thy promiſe (or thy word) doth quicken me: Pſal. 119. 50. that whereas by nature I am dead in ſinnes and treſpaſſes, thy word hath awakened me, and reſtored me to life, and ſo giuen me much comfort: and againe, This is my comfort, that I keep thy commandement, verſe 56. and againe, Except thy lawes had been my delight (or my comfort) I had long ſithence periſhed in mine afflictions: verſe 92,
Paul alſo doth not obſcurely ſignifie the word of God to be the word of comfort, when he ſaith, that whatſoeuer things are written afore time, are written for our learning, that we through patience and comfort of the ſcriptures might hauehave hope: Rom. 15. 4. Do we not here plainly ſee true comfort to be called the comfort of the ſcriptures? Another Apoſtle alſo ſetteth down the word for one of the two immutable things, whereby we might hauehave ſtrong conſolation, &c. Heb. 6. 18. But what ſhall I need to ſtand long vponupon this point? For (as afterward in the vſes of this dignity of Gods children we ſhall heare) this whole treatiſe is as well for comfort as for inſtruction.
And how ſhall we know that God hath ſo loued vsus, as to make vsus his children, but by the word? How are we made the children of God, but by the word? How doe we vnderſtand any thing elſe, either before or after in this treatiſe concerning the dignitie of Gods children, but by the word?
Yea, and that all true comfort is to be had by the word, our Sauiour ſeemeth to inſinuate, becauſe his diſciples being in great feare partly by a great tempeſt vponupon the ſea, partly and more ſpecially becauſe ſeeing him come towards them walking vponupon the ſea, they imagined him to be a ſpirit, though our ſauiour by his bodily eies ſeeing their trouble by the tempeſt, and by his diuine nature vnderſtanding their imagination of him, could ſecretly by his ſaid diuine nature and power hauehave taken all feare from them, and comforted them, yet he did rather comfort them by his word and ſpeech, Note.ſaying vntounto them, Be of good comfort, it is I, bee not afraid: Matth. 14. 27. Wherefore did hee thus rather then otherwiſe, comfort them? Euen the better to ſanctifie and commend the word for the word of comfort for euer, to his diſciples, and to all other in any feare or heauineſſe, that ſo all might alwaies ſeek comfort, at no other fountaine then at the word of God. By the ſame meanes from time to time, hath the Lord comforted his children, Abraham, Iſack, Iacob, Dauid, Hezekiah, Paul and other in their afflictions, euen by his word, and by ſpeaking vntounto them. When Iohn alſo wept much becauſe no man was found worthy to open, to read, and to looke on the booke, which before he had ſeen in the right hand of him that ſate vponupon the throne, &c. how was he comforted? Not inwardly only by Gods ſpirit, but outwardly alſo by one of the elders ſpeaking vntounto him, and ſaying Weep not, behold that Lyon, which is of the tribe of Iuda, that roote of Dauid, hath obtained to open the booke, and to open the ſeuen ſeales thereof: Reuel. 5. 5. Here is a double argument to proue the word of God to be the word of comfort. Firſt, becauſe Iohn in his heauineſſe is comforted by the ſpeech of one of the elders vntounto him. Secondly, in reſpect of the matter of the ſaid ſpeech. viz. that there was one found to open the booke and the ſeuen ſeales thereof. For thereby the holy ghoſt ſignifieth that without opening of the book before ſhewed to Iohn, there was nothing to hauehave comforted him.
Whatſoeuer benefits therfore, whatſoeuer friends, whatſoeuer outward delights, whatſoeuer learning or other thing men hauehave, yet nothing will ſoundly comfort them that are heauy hearted, or exerciſed with feares, but the word. The woman in the Goſpell healed of her bloudy iſſue (for healing whereof ſhe had ſpent all that ſhe had vponupon the phyſitians, and was nothing the better) doth ſufficiently iuſtifie this. For when our Sauiour hauing ſo healed her for nothing, euen ſo perfectly healed her that ſhe ſenſibly felt her ſelfe to be healed; when (I ſay) our Sauiour hauing thus healed her, did but aske who had touched him, becauſe he had felt vertue to goe from him, ſhe had no more comfort then before, but (for all the benefit Note.of health ſo miraculouſly wrought in her) ſhe was poſſeſſed with great feare and trembling till ſhe came to our Sauiour, and till he ſpake vntounto her ſaying Daughter be of good comfort, thy faith hath ſaued thee: Luk 8. 47. 48. So then the former benefit did not comfort her (though ſhe had long deſired it) yea, it ſeemeth ſhe had more feare then before, but the word that our ſauiour ſpake, was it that tooke away the feare, and which did comfort her.
I might here alſo ſpeake of Belſhazar in what caſe he was: Dan. 5. hauing no comfort in the word: but of him, and other like more afterward. In the meane time, let vsus vnderſtand, that the word hath comforts of all ſorts, and for all afflictions; of this life, and of the life to come; for body and for ſoule.
Is any of Gods children poore? he can comfort himſelfe with the word, ſaying Feare the Lord yee his Saints: for no good thing wanteth to them that feare him &c. Pſal. 34. 9. So with thoſe manifold comforts, Mat. 6. 25. &c. Luk. 12. 32. &c. So alſo with the examples of Iacob, Gen. 32. 10. of Elija, of the widow of Zarepta, and of the other widdow of one of the ſonnes of the Prophets before mentioned: and with Gods mighty prouidence towards the Iſraelites in the wilderneſſe, in feeding them with Manna, and quailes: and in giuing them water out of the rocke.
Is any child of God in diſgrace, or in baſe condition? he can comfort himſelfe with 1. Pet. 5. 5. and 6. and with the examples of Ioſeph, Dauid, Eſter and Mordecai: whom the Lord raiſed vp from the duſt, and made to ſit with Princes: yea, and ſome of them to be Princes.
Is any of them in priſon? He can comfort himſelfe with the examples of Ioſeph, Ieremiah, Peter and Paul, who were not only in priſon, but whom alſo the Lord moſt mightily deliuered out of priſon.
Hath any many and great aduerſaries? He can conſider, that If God be with him, he need not feare who is againſt him: Rom. 8. 29. and that The Lord is alwaies at hand: Philip. 4. 6. And how the Lord deliuered Iacob from Eſau, and from the Sechemites: and Dauid from many mighty enemies.
Is any ſicke and ſicke vntounto death? He can call to mind how Hezekiah being ſo, and told alſo by the word of God that he ſhould die, was vponupon his praier, miraculouſly reſtored to health, and had his life drawn out for fifteen yeeres more: 2. Chron. 32. 24. &c. He can alſo remember, that Dauids ſoule was deliuered from the graue: Pſal. 103. 4. and that Epaphroditus being ſicke and neere vntounto death, God had mercy on him: Phil. 2. 27.
Hath any man loſt all his goods in one day, yea children alſo, &c. He can comfort himſelfe with Pſal. 24. 1. and with the example of Iob: who hauing loſt goods and children, did not only ſay, The Lord hath giuen and the Lord hath taken: Bleſſed be the name of the Lord: Iob. 1. 21. but who alſo had all, and more then all reſtored vntounto him at the laſt: Iob. 42. 10.
Is any man heauy loaden with his ſinnes? doth he feare the wrath of God and euerlaſting condemnation, and doth he not find or feele any comfort? yea doth he feele the terrors of death? Oh how may he comfort himſelfe with the doctrine of Gods mercy: Pſal. 103. 9. &c. before handled: with the end of Chriſts comming to heale them that are ſicke, not the whole; to call ſinners, not the righteous to repentance: Mat. 9. 12. 13. to ſeeke and to ſaue that which was lost: Luk. 19. 10. that eueryevery one that beleeueth in him, might not periſh, but hauehave euerlaſting life? Iohn 3. 6. with the words alſo of the Prophet, Ho, eueryevery one that thirſteth, &c. Iſai. 5. 5. 1. with the words of our Sauiour, Come vntounto me all ye that are weary and laden, and I will refreſh you: Mat. 11. 28. And laſtly with the examples of ſuch as hauehave found comfort in ſuch an heauy condition, and againſt great and many ſins: viz. of Dauid, of Salomon, of Manaſſes, of Peter, of Mary Magdalen, of Zacheus, of Paul, and of diuers other?
Seing then the word of God hath ſuch excellent and ſuch ſweet comforts for eueryevery malady, for eueryevery affliction, for eueryevery heauineſſe; who can ſufficiently expreſſe the dignity and prerogatiue of the children of God thereby? For they only can receiue comfort by it. The childrens bread doth not belong to whelpes: Mat. 15. 26. Neither do the holy things of God belong to dogs: neither doe ſuch pearles become ſwine: Mat. 7. 6.
All this hitherto ſaid of the word is the more, both in reſpect of the writing thereof, and alſo of the preaching thereof. In both theſe reſpects (I ſay) the prerogatiue of the children of God by the word is the greater. For as touching the writing thereof, howſoeuer the Papiſts would perſwade that it was written onelyonly by the voluntary accord of man, not by any expreſſe commandement of God … and that therefore it were as well now if wee had no word written at all, but that all were deliuered vntounto vsus only by tradition: yet it is certain, both that God himſelfe commanded the word from time to time to be written; and alſo that it was ſo written to very great purpoſe, and for very great vſe of the children of God.
That the word was written by Gods expreſſe commandement, many places doe teſtifie: Ier. 30. 2. and 36. 2. Reuel. 2. 1. &c.
The ſpeciall purpoſes of ſo writing the word of God, are two: Firſt, that the Church might the leſſe erre touching the word: for if all ſhould hauehave beene by tradition, men might hauehave deuiſed what they would, and pretended a tradition, & who almoſt could hauehave controlled them? That therefore the Church might hauehave a certain rule both of faith, & alſo of manners, againſt which no exception might be taken, it pleaſed God to command his word to bee written, for the better examining of all other writings and preachings thereby. Secondly, it was ſo written, that all men might the better hauehave the benefit thereof: as well priuately to read, as publikly to heare the ſame preached. The rather, becauſe ſometimes by perſecution; ſometimes by ſickneſſe; ſometimes by extremitie of weather; ſometimes by impriſonment; ſometimes by ſome other meanes they be kept from the publike miniſtrie thereof. Touching the preaching of it, the Lord tooke order alſo in that behalfe, for the better inſtruction of all by ſound interpretation, and by wiſe application of it, according to perſons, and times and places. For the preaching of the word is the right diuiding thereof, as euerie one needeth the ſame, in reſpect of age, of ſexe, of calling, of ſtate and condition any manner of way: 2. Tim. 2. 15. What a ſingular benefit is this, that all men, poore as well as rich, baſe as well as honourable, may hauehave the word, and ought to hauehave the word, as their ſeuerall neceſſitie requireth? And truely though a man know neuer ſo much, yea though a man be neuer ſo rich in faith and godlines, yet the preaching of the word is neceſſary: partly to increaſe his knowledge which is alwaies imperfect: 1. Cor. 13. 9. and partly to helpe his memory in thoſe things he knoweth: yea to ſtrengthen the ſame, and as it were to ſtop the holes thereof for the time to come, that the things which they ſhall heare may not at any time runne out: Heb. 2. 1. and partly to quicken him, both to obedience according to his knowledge: and alſo to make vſe of the word for his comfort, for his humbling, for his ſtrengthning that he may not fall: for his raiſing if hee ſhall fall, and many other waies. For alaſſe, what is the beſt and moſt godly man that is, but drouſie and dull: needing both to be awakened daily, and alſo (with the ſpurre (as it were) of the word) to bee quickned: yea, what is the greateſt meaſure of faith, of louelove, of zeale, of meekneſſe, of patience, and of any piety in any man here vponupon the earth, but as a little fire (a coale or two) kindled vnderunder and in a great deale of greenewood, which will eaſily bee quenched and goe out, without continuall puffing and blowing, for nouriſhing, maintaining, and encreaſing thereof?
Neither is the word of God in this manner onelyonly a great benefit for the children of GOD in reſpect of the writing and preaching thereof, that ſo they may both heare it and read it, but alſo becauſe they may at all times both conferre thereof with other; and alſo priuately meditate thereof by themſelues: yea this conference and meditation muſt goe with hearing and reading. Otherwiſe all hearing and reading will bee to little purpoſe; yea whatſoeuer wee learne by hearing and reading, it will quickly vaniſh and come to nothing. As the two diſciples that were going to Emmaus, did talke and conferre together of thoſe things that had fallen out at Ieruſalem concerning Chriſt: Luk 24. 14. and as the men of Berea, did not content themſelues with hearing, but conferred together of the things they had heard, and ſearched the Scriptures daily whether thoſe things (viz. which they had heard) were ſo or no: Acts 17. 11. ſo may, and muſt, and will all the children of God do, touching the things they heare. The like is to be ſaid of meditation. Therefore, as Ioſhua is commanded to meditate in the law of God day and night: Ioſh. 1. 8. and as it is commended to be the continuall exerciſe of the man that is bleſſed: Pſal 1. 2. to teach that he is none of the bleſſed company, that doth not ſo meditate on the law: ſo it was practiſed by Dauid himſelfe, who proueth his exceeding louelove vntounto the word of God (euen ſuch as wherof he was in a manner ſick, and the which he could not wel expreſſe) by this argument ſaying: Oh how louelove I thy law! it is my meditation continually: Pſal. 119. 97. This is ſuch a worke, as wherin the children of God may euen in the night as they ly in their bed, when they hauehave no light whereby they may read; in the way as they walke or ride; in their ſickneſſe, lameneſſe, and in impriſonment, when all other comforts doe faile them; yea, in their old age, and when their eie-ſight is either dim and weake, not able to endure reading, or none at all: and when they ſhall be deafe not hearing any thing; or at the leaſt, not able to endure the ſpeech of any: finally, when all other things will be loathſome vntounto them: Euen then (I ſay) may the children of God exerciſe themſelues to their great comfort, and to a ſweet paſſing away of the time in meditation of the word. This is the more, becauſe the wicked not hauing this priuiledge do either ſpend their time in eating, drinking, ſwilling, carding, dicing, dancing, chambering, wantonneſſe, and in all vanity: or elſe they find all things more tedious vntounto them then they can beare.
Aboue all things, great is the benefit of the word for the former vſes, becauſe it may be and muſt be locked vp in the cheſt of our hearts: Iob. 22. 22. Pro. 2. 2. and 10. & 3. 3. 4. ſo that when we fall into the hands of theeues that rob vsus of al other things, yet that cannot be taken away from vsus: yea, though men take away our liues, yet the benefit of the word ſhall continue with vsus: For this is that good part that Mary did chuſe, which our Sauiour ſaith, ſhould not be taken away from her: Luk. 10. 42.
This eſpecially is proper to the children of God. Many of the wicked heare the word, read the word, confer of the word, & no doubt alſo but do oft meditate of the word (though ſomtimes rather for euil then for good, as al Papiſts & heretiks do ſtudy the word, the more to maintaine their hereſies contrary to the word) but only the children of God doe lay and lock it vp in their hearts to their euerlaſting good.
To conclude therefore this point; If it were one of the greateſt preferments of the Iewes aboue the Gentiles before the comming of Chriſt, that the Lord gaue them his word, his statutes, and his iudgements: Pſal. 147. 19. and that to them were committed the Oracles of God: Rom. 3. 2. viz. outwardly and concerning the letter to be kept by them, whereas no other nation had the like benefit: then how great is this priuiledge of the children of God aboue the wicked, that they only hauehave the keeping of his word in the cloſets and cofers of their hearts to their euerlaſting good? Thus much of the dignity of Gods children by the word of God.
It remaineth now to ſpeake of the Sacraments, wherein I may and will be the ſhorter, becauſe they are only ſeales for confirmation of the word: and either to ſtrengthen our faith the more in the promiſes of God, or to quicken our obedience the more vntounto the commandements of God. For as touching baptiſme, it is inſtituted, firſt of all, the better to aſſure vsus of the forgiueneſſe of our ſinnes by the bloud of Chriſt, by that viſible element of water which therein is to be vſed. This Peter teacheth when he exhorteth them that by his ſermon were pricked in their hearts, to bee baptized in the name of Ieſus Chriſt for the remiſſion of ſinnes: Acts 2. 38. becauſe as the water waſheth away the filth of the body, ſo the bloud of Chriſt clenſeth vsus from all our ſinnes: Rom. 5. 9. Epheſ. 1. 7. Coloſſ. 1. 20. 1 Iohn 1. 7. Reuel. 1. 5. Secondly, baptiſme was inſtituted as a Sacrament alſo of repentance and regeneration, becauſe the bloud of Chriſt doth not onelyonly waſh vsus from the guilt of our ſinnes, but alſo from the ſpot and blemiſh of them, as we hauehave heard before. And therefore Peter ſaith, that we were elect (or ſelect, viz. in our calling) vntounto ſanctification of the spirit, through the obedience and ſprinkling of the bloud of Chriſt. 1. Pet. 1. 2. and againe, that We were redeemed from our vaine conuerſation receiued by tradition of our fathers, by the pretious bloud of Chriſt, &c. verſe 18. 19. Another Apoſtle alſo ſaith that the bloud of Chriſt ſhall purge our conſciences from dead works to ſerue the liuing God: Heb. 9. 14. Therfore (to apply theſe things vntounto baptiſme) the baptiſme of Iohn is called the baptiſme of repentance: Acts 19, 4. and Iohn neuer baptized but hee preached repentance, Mat. 3. 8. Luk. 3. 8. Therefore alſo baptiſme is ſaid to teach vsus to die vntounto ſinne, and to liue vntounto righteouſneſſe: Rom. 3. 4. Gal. 3. 27. Col. 2. 12. In the ſame reſpect Paul ſaith, that Chriſt gaue himſelfe for the Church, that he might ſanctifie it, and clenſe it, by the waſhing of water through the word, Epheſ. 5. 26. In which words the Apoſtle at leaſt alludeth vntounto baptiſme, and againe he ſeemeth to vnderſtand baptiſme by the waſhing of the new birth: Tit. 3. 5. The Apoſtle alſo to the Hebrews, ſeemeth to allude to baptiſme, when hee ſaith, that wee are purged in our hearts from an euill conſcience, and waſhed in our bodies with pure water: Hebr. 10. 22. Finally, touching both the former ends of baptiſme, baptiſme is ſaid to bee the baptiſme of repentance, and forgiuneſſe of ſinnes, Mark. 1. 4.
As baptiſme ſo ſerueth for confirmation of faith and inſtruction in godlineſſe: ſo doth alſo the ſupper of the Lord. The bread that wee eate, and the wine that wee drinke in a religious manner according to Chriſts inſtitution, doth teach vsus, that as the bread and wine are incorporated into our bodies, and made one with them: ſo Chriſts his fleſh and blood are ſpiritually incorporated into vsus, and wee into Chriſt through faith, whereby it is ſaid, (as wee heard before) that Chriſt dwelleth in our hearts: Epheſ. 3. 17. In which reſpect, the cup of blesſing, which the Miniſter in the celebration of the Supper bleſſeth (that is, which hee praieth God to bleſſe to that ſpeciall and holy vſe) is ſaid to bee the communion of the blood of Chriſt: and that the bread which he ſo bleſſeth, is ſaid to be the communion of the body of Chriſt: 1. Cor. 10. 16.
And indeed the Supper of the Lord by the viſible elements and the viſible actions therein commanded by Chriſt himſelfe, putting vsus better in remembrance of all that Chriſt hath done for vsus, and better ſhewing his death till he come, 1. Cor. 11. 24. 25. 26. then bare preaching would doe (for ſo our eies doe ſee, our hands doe handle, our tongues doe taſte, and our ſtomaks by the vertue of the bread and wine do feele that which in the word preached our eares doe heare) it cannot but be a maruellous and moſt comfortable confirmation of our faith, both for euerlaſting ſaluation in the world to come, and alſo for all things neceſſary for this life in this preſent world. For how can we doubt of ſaluation, which Chriſt Ieſus hath ſo deerly purchaſed for vsus? and the price whereof we ſee in ſo liuely manner repreſented vntounto vsus by the bread and the wine: by the breaking of the one, and the pouring out of the other? would he giuegive ſo much for vsus, and then leaue vsus in the ſuds or in danger? Yea, do not the bread and the wine, with the eating of the one, and drinking of the other teach vsus, that Chriſts fleſh and bloud are meat indeed and drinke indeed, to preſerue vsus to that eternall life, which he by his death hath purchaſed for vsus? Ioh. 6. 51. 52. 53. 54. 55. 56. Hath Chriſt paid ſo deerly for vsus, and doth he feed vsus ſo daintily, and with ſuch coſtly diet (better then Angels food) and will he loſe vsus, and ſuffer vsus to periſh, and to be taken out of his hands? yea, ſith we, that eat his fleſh, and drinke his bloud ſpiritually (not only in the word, but alſo in the Sacrament) doe dwell in Chriſt, and hauehave Chriſt dwelling in vsus (as Chriſt himſelfe in the place before alledged doth teſtifie) will he diſpoſſeſſe himſelfe of his habitation? or hauing all power in heauen, in earth, and eueryevery where els in his hands, can he violently by any other power be thruſt out of his houſe and home? yea, ſith (as we hauehave heard) the ſupper of the Lord doth plainly teach vsus that wee are fleſh of his fleſh, &c. can we periſh, and he not alſo periſh?
Touching things neceſſary for this life, whiles we liue in this world, the ſupper of the Lord by putting vsus in ſuch remembrance of Chriſt himſelfe, doth alſo moſt comfortably aſſure vsus of them. For he that ſpared not his owne ſonne but gaue him for vsus all, how ſhall he not with him giuegive vsus all other things alſo? Rom. 8. 32. And he that ſpared not his owne life, and his owne ſoule, but gaue them for vsus, and daily doth giuegive them vntounto vsus by faith, how ſhall he not (being made the heire of all things: Heb. 1. 2. and hauing all things in his power and at his diſpoſition) how ſhall hee not (I ſay) with himſelfe giuegive vsus all things alſo? yea, this phraſe, how ſhall he not, noteth it to be impoſſible not to giuegive vsus all things. All things (I ſay) not only for the life to come, but alſo for this. For the generall, all things, comprehendeth both the particular ſorts of things. And if we may aſſure our ſelues the more of all things for the life to come, how can we doubt of any thing for this life? Feare not little flocke (ſaith our Sauiour ſpeaking in this very argument) for it is your fathers pleaſure to giuegive you a kingdome: Luk. 12. 32. Is it our fathers pleaſure for Ieſus Chriſts ſake to giuegive vsus a kingdome, and ſhall he ſtick at giuing vsus the trifles of this life? The ſupper of the Lord therefore aſſuring vsus, that the Father hath giuen vsus Chriſt, and that by Chriſt, and with Chriſt, and for Chriſts ſake he will giuegive vsus a kingdome, doth likewiſe much more aſſure vsus, that he will giuegive vsus all other things, which in reſpect of Chriſt himſelfe, and of that kingdome, are but trifles.
As the ſupper of the Lord doth thus make for confirmation of our faith, ſo doth it alſo for our inſtruction in godlineſſe: and for our prouocation to the louelove of him that hath ſo loued vsus. For did he ſo louelove vsus altogether voide of goodneſſe, and therefore vnworthy to be loued, and ſhall not we much more louelove him, that is free from all euill, the fountaine of all goodneſſe, and moſt worthy of our louelove? Verily though he had neuer ſo loued vsus, yet he was and is worthy of our louelove, becauſe of his perfect, and infinit goodneſſe. How much more then is he worthy of our louelove that hath ſo loued vsus, and that in ſuch exceeding manner, that as Dauid ſpeaketh of the louelove of Ionathan, Thy louelove to mee was wonderfull, paſſing the louelove of women: 2. Sam. 1. 26. ſo eueryevery child of God may much more ſay of the louelove of Chriſt, Thy louelove to me was wonderfull, paſſing the louelove of women: yea of any mother towards her child, or of any woman towards her husband: yea of any Virgin (or new married yong woman) towards the husband of her youth.
So likewiſe the ſupper of the Lord doth ſerue to prouoke vsus to the louelove one of another. Firſt by repreſenting ſo vntounto vsus the louelove of Chriſt, as we hauehave heard. Secondly by teaching vsus that we are all of the ſame family; yea members of the ſame body by ſitting at the ſame table: by eating all of the ſame bread, and drinking all of the ſame wine. For hath Chriſt ſo high and excellent, and ſo far aboue vsus, ſo loued vsus his ſeruants, and ſhall not we louelove one another? Hath he ſo loued vsus, that neuer deſerued any louelove at his hands, and who neuer can be any waies beneficiall vntounto him? and ſhall not wee much more louelove one another, that either are beholding one to another, or that may bee beneficiall one towards another, if not any other way, yet at leaſt by praying one for another? Shall wee alſo by ſitting, by eating, and drinking together, in one houſe, euen in the houſe of the Lord, and at one table, euen at the Table of the Lord, teſtifie ourſelues to bee ſeruants to the ſame Lord, children of the ſame Father, and members of the ſame body: and ſhall we not prouoke one another thereby, to the mutuall louelove one of another?
I might applie to this purpoſe the exhortation of the Apoſtle in that behalfe: Epheſ. 5. 1. 2. and 1. Ioh 4 11. and other the like: But in a caſe ſo plaine, ſuch labour may well be ſpared.
Let vsus only remember, that here by louelove towards God and men, we muſt not only vnderſtand the affection of louelove, but all ſuch duties and works of louelove, as whereby we may the better declare our louelove to God, to Chriſt Ieſus, and one to another: and ſo ſhew our ſelues the more thankfull for his vnſpeakable and incomprehenſible louelove towards vsus: Heb. 6. 10. and 10. 24.
To conclude therefore this point, and this Chapter, by theſe things thus written of the two Sacraments, who ſeeth not the great prerogatiue of all the children of God? If a man be weake and ſicke, not able to goe without a ſtaffe, and yet hauing no ſtaffe to goe with, doth not he a great pleaſure vntounto him, that ſhall giuegive him a ſtaffe the better to ſtay him in his walking? Is it not eſpecially both a great helpe, and alſo a great grace if a Prince ſhall giuegive a ſtaffe to ſome poore man that is ſicke and weake? yea, not onelyonly one ſtaffe, but two for each hand (as it were) one? and both (according to the magnificence of a Prince) of beaten gold? All the children of God are ſicke: they are weake: they cannot walke without ſtaues: they are ſo poore that they hauehave not a ſtaffe of their owne: neither can they buy one, neither can they make one. Chriſt Ieſus therefore the Prince of Princes of his Princely grace and magnificence, hath giuen two, for each hand one, both of beaten gold: yea, much more precious then the fineſt gold: for ſuch as the word is, ſuch are the Sacraments.
Theſe two golden ſtaues (more pretious then gold) hath Chriſt Ieſus giuen to the children of God: firſt the one, and then as they grow better able to guide two, another, to walke with in this ſlippery, and ſtumbling world: the better to ſtay and ſupport them. Great therefore, and very great is the dignity of the children of God by the two Sacraments: as it were by two moſt pretious ſtaues giuen vntounto them by Ieſus Chriſt the Lord of heauen and earth. Thus much of the word, and alſo of the Sacraments.