first to be laid as a foundation and afterward the misterie of Christ is more highly and deeply to bee handled as it were the rearing of the walles roofe and loouer Qu. What meaneth the Apostle to say that he will leaue this doctrine of the beginning of Christ and that he will not lay againe the foundation c. An. That toward the Hebrewes hee will not obserue this forme of Catechising or deliuering doctrine plainely and familiarly Qu. Why so An. Because it became them by reason of their time and long continuance to be rather teachers then such as needed the principles and this is implyed in the illatiue particle therefore Qu. What is meant by perfection An. The teaching of Christ more perfectly in such a manner as might be sitting for them that were of age and expert in the word of righteousnesse Qu. Now tell vs what doth the Text containe Ans. A promise of the Apostle to teach the Hebrewes and in them all Christians the doctrine of Christ more exactly and perfectly Qu. How doth he illustrate and declare this his promise of deliuering the doctrine in a more perfect manner An. By the contrary as thus that he will now omit and let passe the first rudiments of Christianitie to the end he may follow a more perfect course Qu. How is this set foorth Ans. By an enumeration or rehearsall of certaine particular rudiments and principles wherein Christians of the primitiue Church were wont at their first 〈…〉 Religion to be catechised and instructed as repentance from dead workes faith towards God c. Qu. Gather vs now the summe of this whole Scripture An. It is thus much as if the Apostle should haue said whereas the doctrine concerning Christ as touching the manner of teaching and deliuering it hath tvvo parts Heb. 5 vers 12.13 one part which hath more perfection and belongs to such as are strong haue more profited the other part belongs to weake ones which are nouices and consists in the first elements and beginnings of Christ such as repentance from dead workes c. I am determined to leaue and forsake this latter part not to meddle with it and to prosecute the former bringing forth doctrines in such manner as is fit for strong men which be of ripe iudgement and vnderstanding in heauenly misteries Qu. What may be learned from this Text of the Apostle thus opened and expounded An. That there is a great deale of skill and wisedome required in the ministers of Christ to be able to discerne by what degrees they ought to proceed in the dispensation of the secrets of the kingdome An other example whereof see 1 Cor. 2.6 and Chap. 3. ver 1.2 Also Christ our Lord requireth in his stewards to be both faithfull and wise to know how to speake a word in season and that euery one in the familie may haue such a portion as is fit and as he for his age and strength is capable of This proueth them foolish stewards that cannot distinguish of the manner of teaching and of the persons towards whom each manner must be vsed Qu. What things may be further gathered from hence for our instruction An. The authoritie antiquitie excellency fruit and necessitie of teaching the Catechisme or doctrine of beginnings Qu. How may the antiquitie of this manner of teaching be collected An. Thus If could be no new thing but very auncient being vsed in the time of the primitiue Church euen so far off as in the age and time of the Apostles And that it was vsed in those times is plaine not onely by this place where it is cleere for they could not leaue that which they neuer vsed nor be said to lay againe that which had not ben once laid but also by 1 Cor. 3. vers 1.2 Also there is some shadow of it in Christ catechising his Apostles Mat. 16.13 and Phillip his catechising the Eunuch Acts. 8. Qu. But ye can fetch the antiquitie of Catechising further off than Christ his time or the primitiue age An. It is true In the Iewish Church being before the comming of Christ it was practised both in families as in Adams Abrahams Gen. 3.18 and others charged so to doe by Moses Deu. 5.7 and in publike assemblies wherevnto the words of the Apostle Rom. 2.18 seeme to haue reference being instructed by the Law or catechised in the law so the words are in the greek meant of such an instruction as is by catechising fit for Children Qu. Of what authoritie is catechising doctrine An. Not any deuise and inuention of men but of diuine authoritie because the Apostles were by diuine inspiration guided both for the matter and manner of their teaching 2 Pet. 1.21 also as the matter and manner of their doctrine was of God so the writing and putting into scripture both the one and the other was done by diuine motion that Ministers of the Church in all ages might not onely see what to teach but how to proceede in their teaching according to the will of God so farre as might fit and further the edification of their flocks Qu. Now shew vs how the excellency of catechising doctrine is raised from the text A. In this it appeareth first that it commeth from God being taught by his spirit Secondly in that it is a part of the holy ministery euen of the Apostolicall ministery Thirdly in that it tendeth and helpeth forward vnto perfection of the Saints in knowledge of godlines how must not that be very excellent which is an ordinance of God for so excellent an end as the good and eternall saluation of the Elect Lastly in that it is so much resisted by Sathan this conuinceth both the great worth and the singular fruit of this kinde of teaching for hee would not so much stirre and labour to keepe it out of Church and families were it not a work and exercise both of much dignitie and manifold vtilitie Qu. What may be the fruit and vtilitie of this kind of teaching An. First it prepareth to ripenesse and perfection in knowledge of God Secondly It fitteth vs to discerne and try out truth from errour Rom. 2.18 Thirdly it maketh Christians more meet for the receiuing of the blessed Communion which without some fundamentall knowledge cannot be receiued worthely 1 Cor. 11.29 Lastly it causeth vs to heare the word preached more profitably euen as Masons build vp more easily when the ground-worke is well laid Qu. What difference is there betweene preaching and the Catechising doctrine An. The one is but short the other a more large treatise the one belongs to weake ones the other both to strong and weake the one is as the laying the foundation the other a building to perfection also in Catechising there is deliuerie by the Minister and redeliuery by the Children not so in preaching which is not exacted to be repeated Qu. What other instruction doth arise of
as true fire is well discerned from painted fire by the heat it giues though ther be neither light nor flame so it may be as well knowne who be the children of God by the workes and fruits of the spirit as by the witnesse of the spirit they which want this latter may haue cause to be glad if they haue the former For the Apostle Peter in the first chapter of his second Epistle hauing exhorted the Christians to ioyne to their faith knowledge to knowledge vertue to vertue temperance to temperance patience to patience brotherly kindnesse to brotherly kindnesse loue he assureth them that if these things be in them and abound they should neuer fall but haue their election sure and haue an entrance made into the blessed kingdome of God And to conclude our Prophet in this Psalme vnto that question who shall dwell in thy Tabernacle makes this answere euen hee that deales vprightly toward God and man hee that liueth a iust life hee that thinketh the truth and speaketh as hee thinketh hee that hurteth not his neighbour in name bodie goods or soule he that neither spreadeth nor receiueth false report against his brother he that loueth godly men though they be hated in the world and flattereth not wicked men though they be honoured in the world hee that faithfully keepeth his promises euen to his owne damage and losse especially such promises as are confirmed with an oath hee that auoydeth vsurie and briberie and whether he lend of curtesie or iudge of dutie as led by loue and not by lucre hee hee whosoeuer he is rich or poore learned or simple high or low euen he that doth these things and all these things and not onely knoweth them and liketh them but doth them and performes them and doth them constantly and sincerely out of loue to God and men though weakely and vnperfectly and desireth in the doing of these things to aduance Gods glory being hartely sorry that he doth these things so faintly and feebly this is hee that may assure himselfe to be the person that now truely serueth God and hereafter shall remaine in heauen with him for euer FINIS Text. Interpretation of the vvords Beginnings Foundation â—â—â—fection â—â—â—ode or â—â—alysis order and disposition of the Text. Summe collected Instructions First Instruct. Second instâ— Antiquitie of Catechising a The learned â—hinke that this 〈◊〉 of teaching is meant by Paul in his patterne or forme 〈◊〉 vvholesome vvords vvhich he vvilleth Timothy to haue * 1 Tim. 4.13 〈…〉 noteth that the vvord in Deut. 5.7 â—â—anslated Reâ—earse the law to â—hy Children â—â—orts whet speech borrovved from vvarriours vvho sharpen their vveapons that they may better peirce thoâ—â—vv so the doctrine is to bee propounded vvith such easinesse as it may â—est enter into â—â—ch tender â—indes Beza authoritie of Catechisme 1 Tim. 3.16 All Scripture is inspired of God â—erse 17. To make perfect 〈◊〉 to furnish â—he man of God * Excellencie of Catechising d Paul is thought to haue done this office 〈…〉 Cor. 9.14 Marke did Catechise at Alexandria vvith great profit saith Eusebius 〈◊〉 is commanded to feed not the sheepe onely but the Lambs also the â—ather for 〈…〉 saith the increase of the flock 〈…〉 Profit of Catechising Heb. 6.1 e Clemens calleth catechisme a base of grouÌ„d plot Athanasius a Synopsis or first draught of a picture Rubbius saith it is an hedge to generall doctrine See Greenham No kingdome of note in the vvorld but by Catechising receiued the Gospell vvithin 40. yeares after Christs passion saith Aegisippus Necessitie of Catechising Cor. 3.2 Ioâ— 5.12.13 f Seeing it hath god the author is commanded by him practised by the Church olde nevv vsed by the Apostles and Fathers also ignorance increaseth vvithout it knovvledge abounds by it many other good things come of it Papists nay Heathens haue allovved it see Greenham fol. 311. * Doctrines of Catechisme 〈◊〉 fundamentall doctrine vsed in the primitiue Church 〈◊〉 neither â—hrase nor â—â—â—pe nor cirâ—umstance hinder scripture is to be taken in the largest meaning h Hovv these doctrines be fâ—â—damentall yet doctrines of perfection with milke and strong meat The same doctrine saith 〈◊〉 is both a â—â—ord and gulfe according to the handling of it easily or 〈◊〉 First doctrine of the Catechisme Dead vvorks a Originall sin so called because it begun in our first parents and from them deâ—iued into all their posteritie in vvhom it is before their nevv-birth Actuall sinne Cogitata dicta facta contra â—egem August Dead vvorks Why sinnes so called b If all sins be dead vvorks vvhat becommeth of the distinction of mortall and veniall sinnes Creation of man in Gods Image Whaâ— is Gods image Righteousnesse 〈◊〉 holinesse of truth Ephes. 4.24 Mans fall Adam abusing 〈◊〉 free vvil 〈◊〉 himselfe 〈◊〉 it d Our first Parents after their 〈◊〉 had blindnesse in vnderstanding 〈◊〉 in their vvill feare in their conscieÌ„ce â—ebellion in the whole man * This misery vvas eyther common to 〈◊〉 as curse of the creature â—â—â—â—alitie deâ—â—ction of the â—â—â—aturs eiectiâ—â— out of 〈◊〉 or proper 〈◊〉 Adam 〈◊〉 to 〈◊〉 sorrovv in child birth â—â—â—ovv Adamsâ—â—ll â—â—ll pertaines 〈◊〉 vs. e All men vvere 〈◊〉 stand or fall â—ith Adam he â—â—â—ng the head of our kinde by Gods ordinance had grace and blisse to keepe or to loose for himselfe and all others which came of him f Repentance vvhat it is Tvvo parts of repentance first ceasing from euill called mortification of the old man putting off 〈◊〉 â—ld man the body of sin Secondly doing good called putting on the nevv man 〈…〉 Titus 2. ver 1â— Psal. 1. â— â— Works of God Summe of the Lavv. 1 Cor. 13.1.3 â— 1 Tim. â— 4 Diuision of the Lavv. A short exposition of the lavv The first table of the Lavv expounded The secoÌ„d table expounded Maxima debetur puero reuerentia Rules to guide the full exposition of the ten commandements A Synecdoche 〈◊〉 euery comm 〈◊〉 affirmaâ—â—â—â— commanâ—emenâ— hath a 〈◊〉 〈◊〉 negatiue 〈◊〉 an â—â—firmatiue * Rom 7.14 g Before the 〈◊〉 of 〈◊〉 vve breake all after 〈◊〉 vve keepe all and euery part of the lavv 〈◊〉 imperfectly vvee haue a 〈◊〉 section of 〈◊〉 but not of measure The Lavv 〈◊〉 iustifie 〈◊〉 because of our disablenesse to fulfil it Rom. 8.2 Neyther doe wee seeke iustification from the lavv because vve haue it by grace Rom. 3. By vvhat degrees repentaÌ„ce is vvrought Preparation to repentance * Thus far many reprobates goe in repentance 〈◊〉 come neuer so farre Grace of Repentance hovv effected i This is that is called Faith k Repentance legall vvhen a man hath no more but a knovvledge of his sin and danger vvith a grief and fear therof the Greeks call this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l Repentance euangelical vvheÌ„ one beleeuing his sin to be forgiuen him novv feares and flyes sin not onely for the danger of it but for the displeasure of his good God this 〈◊〉
an entrance to eternal death the suburbs of hel the beginning of endles misery through sin wheras death to the godly is an entrance to eternall life the porch and gate to heauen a beginning of neuer ending blisse and glory through Christ. Q. Now what difference is there between themselues their death An. Exceeding great the wicked in their death are either blockish or impatient and ful of despair impenitent comfortlesse the godly though with great difference amongst themselues yet all doe give vp their spirit in faith of the promise vnder hope of glory and with repentance for their sins for they all dye in the Lord. Reu. 14.13 and fall a sleep in Christ. 1. Thes. 4.14 Qu. What comforts haue the godly against the force of death An. Though they feare it and ought so to do being a dissolution of nature and a iudgement of god yet the feare of it is moderated and tempered with comforts especially from the hope of an happy glorious resurrection 1 Thes. 4.18 Qu. What is the efficient cause of our resurrection An. Euen God himselfe for Scriptures teach that it is a work of diuine power Acts. 26.8 Qu. What is the outward meanes of the Resurrection A. The voice and word of Christ Ioh. 5.28 1 The. 4.16 Qu. Whereof shall the Resurrection be An. Not of our soules but of our bodyes for they fall into the ground 1. Cor. 15. throughout Qu. Shall the same bodies rise againe An. Yea the same in substance but of another qualitie This corruption shall put on incorruption 1 Cor. 15. Qu. With what qualities shall our bodies arise A. 1. With incorruption 2. Power honor 1. Cor. 15.42 Qu. What doth this teach vs An. Seeing our bodies shall rise to such glory wee may not apply them to the base seruice of sinne Qu. What is the comfort we may reape hereof An. Very much both for the death of our friends and for our own departure because we shall return again into better case as a man that puts off rags to cloth himself with a robe Qu. By whose meanes shall the Resurrection be An. By the meanes and ministerie of Angels who shall gather the Elect from the foure windes Qu. What is the end of the Resurrection A. The neerest end in respect of men is their shame or glory Dan. 12.2 the vtmost end in respect of Christ is the manifestation of his mercy iustice to the glory of his name Qu. Now tell vs the vse we are to make of this doctrine of the Resurrection An. First it is a bridle to stay from sin to remember that euill doers shall rise to their condemnation Secondly it is a spur to godlinesse Act. 24.15.16 Thirdly it moues to constancy to know that we shall reape a full reward if we continue in godlines Heb. 11.35 Fourthly it ministreth comfort against death seeing our bodies shall returne againe in far better condition 1. Thes. 4.18 Of the generall and last Iudgement Qu. WHy is the doctrine of eternall Iudgement the last Article in the Catechisme A. Because Iudgement is the period winding vp of al. Qu. How is the word Iudgement vsed in the Scripture An. Eyther for gouerning generally Ioh. 5.22 or for one speciall act of gouerning namely for the iudgeing of the world at the last day Heb. 6.3 2. Tim. 4.1 Eccles. 12.14 Qu. How doe ye proue there shall be such a Iudgement A. By the temporal Iudgements of God the earthly Iudgements of men which are shadowes and fore-runners of the other Secondly by the testimonie of our consciences which tremble at secret sin at hearing of the iudgement day and by reason because otherwise God were not iust nor omnipotent seeing many liue euilly which yet escape punishment here Thirdly by plain texts of scriptures Eccl. 12.14 Dan. 7. Mat. 19. Act. 17.31 Mat. 25.32.33.34 Re. 20.12 Qu. What vse may be made of this point An. It serueth to teach the godly patience seeing their troubles shall determine in ioy and blisse 2 Thes. 1.4.5.6 secondly it terrifieth the wicked whose pleasure shall end in paine Luke 16.25 thirdly it warnes all men to repent and turne from sinne Act. 17.30.31 Qu. What is the generall Iudgement A. It is a solemne diuine action wherin God shal render to euery man his due according as he hath done Rom. 2.6 Q. What is the vse of this that God shal iudge euery man An. It should cause vs to forbeare to iudge our neighbours Rom. 14.10.11 Qu. May not Christians iudge at all An. First not except we haue a calling secondly not rashly Mat. 7.1.2 thirdly not to determine of the finall estate of any man Rom. 14.4.10 Qu. But is not euery man iudged at the time of his death A. True yet the generall Iudgement must be first to cleare the truth of the Scriptures which foretell it secondly to manifest the iustice of God before all men thirdly to encrease the glory of the Elect and shame of the reprobate Qu. Which be the parts of Iudgement An. Two first laying open all things thence it is called a day of reuelation Rom. 2.5 Secondly giuing sentence vpon all things and persons Mat. 25. Come ye blessed goe ye cursed Qu. How shall this laying open of all things be An. By the Bookes of mens consciences Reu. 20.12 Qu. What doth this warne vs of An. To keepe our bookes faire and cleane Qu. How may this be done An. First if we beleeue in the death of Christ secondly if we wipe our bookes with the spunge of daily repentance Qu. Shall not secret things come to light An. Yes verely euen the most secret thoughts of our hearts and most close actions of our life shall be opened 1. Cor. 4.5 Qu. What doth this put vs in minde of An. To auoide euen secret sinnes and to purge our hearts from euill desires Qu. What is the sentence An. It is that whereby it shall be awarded euery man whereto he may and must stand Qu. How shall it proceed An. According to workes because they beare witnesse of euery man whether he haue true faith or not Mat. 25. Rom. 2.6 Reu. 20.12 Qu. What doth this teach vs An. To labour for a working faith such a faith as worketh by loue Gal. 4.6 Qu. Who shall be the Iudge A. Christ Iesus as he is God man 〈…〉 Qu. What is the vse of this thing An. First a comfort to the faithfull that their Redeemer shall iudge them Secondly a discomfort for the wicked to haue him their Iudge in whom they haue not beleeued yea whom they haue pierced with their sins Reu. 1.7 Qu. After what manner shall the Iudge come A. Gloriously and terribly because the presence of God shall appeare Mat. 24. and 25. Reuel 1.7 Qu. What vse are we to make of this An. First toward our selues that we be found in peace secondly toward others that they may be awaked out of sinne
Sam. 7. Fiftly hee was by repentance restored to God and to his Church and none can perish that truely repent Now that Salomon repented may appeare both by the title of his Booke called Ecclesiastes which is as much to say as a person vnited againe to the Church vpon his repentance done and published in the Church and by the argument of that Booke which is a large condemning of those vanities wherewith he had been ouer-taken and a plaine retractation of those follyes wherin hee had offended And if Salomon were not wholy remoued from God there is lesse doubt to be made of Dauid and Peter because neyther their fall was so grieuous for Salomon to other great sinnes added the grosse sinne of Idolatry and yet their repentance is more certainely reuealed the one in the 51. Psal. the other in the 27. Chapter of Mathew of whom it is truely said by one of the Fathers that faith did not faile in his heart when the confession of it failed in his mouth As for the remouings and fals of Esau Saul and Iudas they appertaine nothing to this purpose because they were but hypocrites and neuer the true worshippers of God and they fell onely from such gifts of the Spirit as were common both to the elect and reprobate The texts of Scripture that are brought in against this truth are these Heb. 6.4 Heb. 10.29 and Mat. 13. The words of Heb. 6. are these For it cannot be that they which were once lightened and haue tasted of the heauenly gifts and of the power of the power of the 〈◊〉 to come that they falling away should be renued by repentance c. To this I answere it is true such as tast onely may but the true beleeuer which eateth and digesteth and receiueth the word cannot fall away Now wheras the second text saith that they which be sanctified by the bloud of Christ may fall away The answere is this the sanctification which the Apostle here speaketh of is such a sanctification as standeth in profession onely and not in power and practise and worketh onely a light and slender change which may be lost againe and not an effectuall alteration of the minde and will which being begun in this life is perfected in the next and so endureth for euer And whereas the Apostle saith they receiue the truth hee meaneth that they receiue the knowledge of the truth by their iudgement and not by their affection into the braine and not into the heart Now as for the ioy spoken of in Mat. 13. it is not to be meant of the fruit of the spirit in a truely sanctified heart reioycing in the sense of Gods peculiar loue vnder the hope of his glory Rom. 5. 2. but a tickling of the mind delighted with knowledge of new strange things which may be in an hypocrite and be lost The shew of reason which is made against this doctrine of the vnmoueable estate of Gods children is this that such doctrine will breede in men securitie and carelesse liuing This is not so because the Scripture which teacheth their stedfastnesse doth also teach that their owne care watchfulnesse is required thereunto as in that saying of Paul let him that standeth take heede least hee fall 1. Cor. 10.12 and that in the 11. to the Romanes Be not high minded but feare also that in the Phil. 2.12 Worke out your saluation with feare and trembling vnto these wee may ioyne the counsel of our Sauiour vnto his Apostles that if they would be safe they must giue themselues to watch and pray Mat. 26. And finally the Apostle Iohn saith that they that be borne anew preserue themselues Iohn 5.18 that is to say they take all care and vse all good endeauour for their owne preseruation In all which places of Scripture it is manifest that whomsoeuer God hath purposed to keepe to himselfe vnmoueable in all them hee engendreth a great heedfulnesse to looke to themselues But such as perish they are giuen ouer to grosse and dead securitie not to feare any perill in the abundance of great sinnes It is now high time that wee come to the profit and vses that be to be made of this doctrine whereof the first is to stirre vp our hearts vnto a very earnest desire to be in such a permanent and stedfast condition In all other things wee doe loue certainties and cannot abide to be at vncertaintyes no Maister will keepe a seruant so as hauing him to day hee cannot be sure to haue him to morrow neyther wil any man hold a farme as tenant at will and look to be put out at an houres warning all men prefer a fee-simple before an annuitie and wish rather to haue a thing by perpetuitie then by tearme and why then should wee not in matter of religion rather desire to be true worshippers of God which shall abide for euer then Christians in name and profession onely which be alwayes at vncertaintie liuing in continuall hazard and exposed euery houre to some fearefull iudgement of God being in this behalfe like vnto a condemned person who hath receiued the sentence of death for high treason against his Prince howsoeuer such an one may be spared and respited by the fauour of his Prince yet he liueth at vncertainety and may looke euery houre when he shall be called forth to execution euen thus it standeth with all vnsound Christians Hypocrites and wicked men they are condemned persons both in gods decree in the testimonie of Scripture and in the witnesse of their owne conscience though they marke not the check of it and albeit the patience of God respite and spare them and his bountie prosper them that they be fat and well liking yet their state is vnsteddy euer subiect to a downefall hauing no other stay to vphold them but Gods lenitie and sufferance the time whereof when it is expired then sodainely in a moment they sincke into hell though they flourished like a greene Bay-tree and spread abroad then leaues yet they vanish quickly and their place is no more found whereas the godly are so established as that in death they are not remoued but be more firmely and nearely knit vnto God thereby with whom they enjoy a neuer withering blisse and glory How should this moue all men most egerly to desire to be in so firme certain estate and neuer to giue themselues rest vntill they know themselues to be entred into it that as Isaac in the 26. of Genesis hauing digged diuers wels to water his cattle which he could not keep because the people of that land stroue with him and tooke them from him one after another at the last digging a Well for which they did not striue but suffered him quietly to enjoy it hee found rest and was well satisfied and acknowledging the Lords goodnesse hee said Hee hath inlarged my roome and will make me fruitfull so we hauing lost much
time in treading the pathes of an outward hypocriticall seruice of God and at the length finding Christ and meeting with the way of true Christianitie our soules may finde rest and be satisfied with it saying Praised be the Lord hee hath brought me forth into a large roome and set my feet vpon a rocke Secondly this doctrine of stedfastnesse must prouoke such as be in so firme an estate humbly and heartily to thanke God for such a mercy that when they blesse God for other things as good health food libertie peace c. they forget not to praise him for this that hee hath set his seale vpon them and hath put them in such an happy condition as shall neuer be remoued When the Apostles of Christ were sent forth to preach they reioyced that the diuels were subdued vnto them but our Sauiour biddeth them reioyce in this rather that their names were written in the Booke of life teaching vs hereby that howsoeuer there is great cause of ioy and thanksgiuing vnto God when any one is made the meanes to pull any soule out of the snares of the Diuell yet the chiefest cause of ioy and praise is herein when any one vnderstandeth of himselfe that hee is the Elect of God and sure to be saued Hereof wee have a notable president in the example of Paul who being deliuered from his wofull estate in which hee liued whilst hee was a blinde superstitious Pharisee serued God in shewes and externall obseruations and at length translated into this vnmoueable estate of faithfull worshippers of God he brast forth into most thankfull acknowledgment of Gods goodnesse herein Now saith he to the immortall and onely wise God be praise and honour for euer 1 Tim. 1.12 Thirdly from this doctrine ariseth a comfort to Gods children against the temptation of being vtterly forsaken because being so surely built vpon the rocke the gates of hell euen the strongest assaults of Sathan cannot preuaile against them heaven and earth shall sooner be remoued then any of Gods seruants For if Gods election be vnchangable if his couenant be euerlasting and vnuiolable if his truth cannot alter nor his mercy faile nor his power be weakned if the prayers of Iesus Christ cannot be refused and cast out if his Scriptures cannot lye and deceiue if his sanctifying grace cannot dye and perish then beleeue it though sinfull lusts rebell the vaine world entise the Diuell tempt and rage raysing vp troubles without and terrours within yea though our selues in our feares and faintings sinck be ready to giue ouer yet being once his we are euer his and though we be down we shal be raised vp thogh we be shaken we shall neuer be remoued as Dauid said out of his owne experience touching temporall prouision for this life I have ben young and now am old yet I neuer knew the righteous forsaken nor their seede begging their bread so I may appeale to the experience of all that euer haue beene young and are become old concerning eternall preseruation if euer they knew a man truely fearing and trusting in God how weakely so euer it were to be confounded The fourth and last profit to be made of this doctrine is to stirre vp euery one of vs to a meruailous great care to looke to our selues and to watch ouer our soules considering that God who made vs without our selues yet doth not preserue vs without our selues but vseth our owne warinesse and endeauour therevnto This is that which one of the Fathers hath wel and truely said tutus si attonitus securus si cantus that is to say thou art safe so thou beest wary thou art sure so thou beest astonished and tremblest agreeable to that in the second Psalme serue the Lord in feare and to that in the second of the Philippians worke out your saluation with feare and trembling It is a rule of pollicie by Philip de Commines in his French historie namely that mistrust is safe and surely it is a good rule in diuinitie a Christian is most safe that is most mistrustfull First the Diuell is much to be mustrusted considering his deepe subtilitie and long experience and so much the more to be mistrusted because hee is an inuisible enimie and therefore the harder to espye his assaults or to auoide them and blessed is the soule that is alwayes iealous mistrustfull ouer that cursed fiend which casteth his baytes and his snares to catch vs in euery thing in our apparell meat and company c. in hearing reading and prayer in speaking and doing Secondly it is good to be mistrustfull of men both friends and enimies both ignorant and prophane that we be not corrupted by their euill example wicked company indiscreet or euill counsell and perswasion euen Peter will giue ill aduise and Nathan may giue counsell which God will checke Lastly and aboue all it behoues vs to be mistrustfull ouer our selues and ouer our owne corrupt reason and affections as wrath pride couetousnes such like which are euer ready to betray vs into the hands of our enimie Sathan and they are so much the more to be mistrusted by how much they are nearer vnto vs being in the middest of vs as it were within our bowels and bearing a great shew of being our friends fawning vpon vs whiles secretly they giue vs the stab at the hart In which respect they are of the Apostle worthely termed deceitfull lusts Ephe. 4. Thus far of the first doctrine concerning the vnmoueable steadfastnesse of Gods true worshippers Now a few words of the second doctrine which is this The markes whereby the true worshippers of God may be knowne who they be to themselues and to others He that doth these things he is the true worshipper and shall neuer be remoued The markes then whereby they are knowne are the things set downe in this Psalme He that doth these things what things not superstitious workes deuised by men not ceremonious workes though commanded by God for these things may be done of hipocrits but the workes and fruits of true sanctification they are the markes by which Gods true worshippers and children are knowne In the eight to the Romane's the Apostle teacheth that Gods children may be knowne by the witnesse of Gods spirit the spirit it selfe saith he beareth witnesse to our spirits that we are the sonnes of God This certainely is most true because it is written in the Scriptures the word of truth howbeit it is no easie thing euen for the very sonnes of God to finde out this testimony in themselues many haue ben deceiued by taking a carnall presumption instead of the testimonie of the spirit Therefore if there be any to whom it is certified by an euident liuely witnesse of the spirit that they are the sonnes of God they haue much to prayse God for it but if there be any in whom this witnesse is feeble and darke let them not be discouraged for