directed vnto it 2. It did onely shewe a shape in figure of the truth being absent This sheweth the truth being present 3. That by reason of the Law was the ministerie of damnation and death This of righteousnesse and life 4. That of bondage which may cause feare in the mindes This of libertie which may lift them vp vnto hope 5. The word was only assigned vnto the nation of the Iewes It is now preached to all nations The sum of doctrine which is to teach 1. What Christ is Chap. 12. God that he may geue vnto his Righteousnesse Sanctification Redemption Man because he was about to pay mans debt 2. To what end he was sent to wit that hee might execute the office of a Chap. 15. 1. prophet 1 In foretelling things to come 2. In fulfilling the prophecies 3. In Doing The will of his Father Teaching The will of his Father 2. King 1. In gouerning The Church Euery member therof In defending his from euerie iniury of the aduersaries 3. Priest 1. In offering his bodie for sinnes 2. In reconciling God vnto vs by his obedience 2. In making prayers continuallie for his 3 Howe he hath fulfilled all the parts of our redemptioÌ„ Cha. 16.17 1. In dying for our sinnes 2. In rising for our iustification 3 In openinge vnto vs the heauens by his ascention 4. By sitting at the right hande of the Father 5. Thence he shall come to iudge the Liuing Dead Howe Christ is receiued 1. By the power of the holy Ghost who ioyneth vs vnto Christ Therfore is he called the spirit of Sanctification Adoption The earnest and seale of our saluation Water Oyle A fountaine Fire 2. By faith as by an hande receauing saluation whose Cha. 2. Office which is 1. Common is to subscribe vnto the truth of God Howe often It speaketh Whatsoeuer It speaketh How soeuer It speaketh 2. Proper to respect in Christ Gods Will Into the certaintie wherof the holie Ghost doth Illuminate our minds Confirme our harts Mercie Into the certaintie wherof the holie Ghost doth Illuminate our minds Confirme our harts Promises of grace Into the certaintie wherof the holie Ghost doth Illuminate our minds Confirme our harts Thence is set the definition that saith is a firme and certaine knowledge of Gods good will toward vs which being grounded in the trueth of the free promise in Christ is both reuealed to our mindes by the holie Ghost and sealed in our harts by him Effects are these 1. Repentaunce which is double 1. True which consisteth vpoÌ„ two partes 1. MortificatioÌ„ which proceedeth from 1. Knowledge of sinne 2. The true feelinge of the iudgement of God 2 Viuification whose frutes are 1. Godlinesse toward God 2. Loue toward our neighbour 3. Hope of eternall life 4. Holinesse of life 2. False and Papisticall whose parts are 1. Contrition of heart for the acknowledging of sinne 2. Confession of the mouth Priuate which is made 1. To God alone 2. To the minister 3 To a faithfull friend Publike 1. Of the whole Church 2. Of one 3 Of many Before the Church These two parts may be referred to true repentance 3. Satisfaction of the workes the fulfillinges whereof are 1. IndulgeÌ„ces in this world 2. Purgatory after death These are set against the free forgeuenesse of sinnes 2. Christian life Looke A. 3. Iustification Looke B. 4. Prayer Looke C. A 2 Christian life wherof there are two partes 1. Loue of righteousnesse that we may be holy Chap. 6. Because God is holie Because we are ioyned vnto him and are reckened among his people 2. That there be a rule appoynted vs which may not suffer vs to erre in the studie of righteousnesse that we may bee made like to Christ There is a patterne thereof set before vs the forme wherof we must expresse in our life in Word and Deede Here unto are added the benefites of God whereunto if we do not answer it shal be a point of great vnthankfulnesse The summe of a ChristiaÌ„ life is the deniall of our selues whereof there are fower endes 1. That wee may consecrate our selues to God to be a liuely sacrifice 2. That we may seeke not the thinges that be our owne but those which are Gods Our Neighbours 3. That we may bear the crosse paciently the frutes whereof are that Chap. 8. 1. Our weakenesse may the better appeare 2. That our patience may be tried 3. Our faultes may be corrected 4. That being humbled we may the mâ—re earnestly call vppon God 5. We may the more earnestly meditate vpon eternall life 4. That wee may knowe how to vse this life and the helpes thereof Chap. 10. 1. For necessitie wherein we must obserue fower things 1 That we possesse all thiÌ„gs as possessing nothing 2 That we suffer Penury patieÌ„tly Abundance moderatly 2. That we know to Haue enough To be hungry To want paciently 3 That we haue respect of our neighbour Because we must giue an accompt of our stewardship 4. That all thinges be answerable to our calling 2. For delectation that We may haue the greater cause to prayse God his goodnesse 3. Effect of faith is iustification here consider Chap. 11. What it is to be iustified Hee is iustified who by the iudgmeÌ„t of God is Iudged lust Accompted lust He is iustified by workes Whose life is pure and free from reprehension There was neuer any such He is iustified by faith Who being excluded from the righteousnesse of works layeth hold vpon the righteousnesse of faith Such are the faithfull What followeth thereupon Ch. 13.14 Great consolation Because in steed of a cruell iudge we haue a most gentle Father That being sanctified we may thinke vpoÌ„ holinesse ChristiaÌ„ libertie which consisteth in three thinges Chap. 19. 1. That the consciences of the faithfull may lift vp them selues aboue the Law and forget the righteousnesse of the Lawe 2. That their consciences being free from the yoke of the Lawe they may willingly obey the will of God 3. That they may not be holden with any religion of indifferent things before God Yet we must take heede of two inconueniences That we do not abuse the giftes of God to our lust That we auoyde offence which is double Giuen Taken C Prayer is the fourth effect wherin we must consider marke the Chap. 20. Fine fruits The first Whilest that we accustom our selues to flie vnto God our hart is enflamed with a more earnest desire to Seeke Him Loue Him and Worship Him Seconde No euill concupiscence or desire maye come into our heart whereof we are ashamed to make God a witnesse Thirde That we may receaue Gods gifts with thankesgiuing Fourth That hauing gotten a gift wee may the more earnestly thinke vpon his goodnesse Fifte That the vse may confirme vnto vs the Goodnesse Of God Prouidence Of God Trueth Of God 4. Lawes The first That wee be so framed as those who enter in to speak vnto God therefore let 1. Our hands be be lift vp 2 Our
two is former forasmuch as no man can beholde himselfe but he must turne his senses vnto the beholding of God in whom he liueth and moueth Act. 17.28 For it is a plaine case that those giftes wherewith we are furnished are not of our selues The effectes of the knowledge of our selues yea that euen that which we are is nothing els but a subsisting in one God Secondlie we are brought from those good thinges which distill downe vnto vs from heauen by drops as from the streames vnto the springs head Wherby it commeth to passe that by our want and pouertie doth better appeare that infinite plentie of good things which is in God The effects of the knowledge of God 2 Again it is euident that man doth neuer come to the perfect knowledge of him selfe vnlesse hee haue first beheld the face of God so come down frō beholding the same to view himself For such is our naturall pride we do alwaies seem to our selues righteous and holie Naturall pride vnlesse we be conuict with manifest arguments of our vnrighteousnes and impuritie And we are not conuict if we doe onlie looke into our selues The true rule of the knowledge of our selues and not into the Lorde also who is the only rule whereby the iudgement must be tried Therefore if we begin once to thinke vpon God to weigh with our selues what a one he is and how exact the perfection of his righteousnes wisedome and power is according to the rule wherof we must be fashioned that which was before in vs delightsome vnder a false pretence of righteousnesse shall foorthwith waxe vile as most great iniquitie Effectes of the presence of God 3 Hence issued that horror amazednes wherwith holy men were taken so often as they perceiued the presence of God Heereof proceeded these speeches we shal die because the Lord hath appeared to vs. Iud. 13.22 Ios 6.5 Iob. 9 4. * Therfore also the historie of Iob doth alwaies draw a most firme argument from the discriptiō of the wisdome power puritie of God to throw down men with the conscience of their own foolishnesse imbecillitie and vncleannesse Gen. 28.27 Abraham doth the better knowe and acknowledge himselfe to be earth and dust the nigher he draweth to behold the glorie of God Notwithstanding howsoeuer the knowledge of God and of our selues are knit togeather with a mutuall knot yet the order of right teaching doth require that we intreat first of the knowledge of God and that then wee come to handle the knowledge of our selues CHAP. II. VVhat it is to knowe God and to what ende the knowledge of him doth tend 1 AND nowe I meane the knowledge of God wherby we do not onlie cōceaue that there is some God God is not properly knowen where there is no religion What godlines is but also we learne vnderstand that which is behoofull for vs to know concerning him which is profitable for his glorie and finallie which is expedient For to speake properly we cannot say that God is knowen where there is no religion nor godlinesse The feeling of the powers of God is vnto vs a fit scholemaster to teach vs godlines whence religion doeth spring And I call godlinesse a reuerence conioyned with the loue of God whiche the knowledge of his benefites doth worke Furthermore we doe so know God not onlie because as he hath once created this world so by his infinite power he sustaineth it by his wisedome he gouerneth it by his goodnesse he preserueth it he ruleth mankinde especiallie by his iustice and iudgement hee suffereth him by his mercy Causes of inuocation he defendeth him by his aide but because there shall no where be found any drop either of wisedome or light or sincere truth which doth not come from him and whereof he is not the cause that we may looke for also beg at his handes all thinges and acknowledge with thanksgiuing that wee haue receaued them at his handes Curious men 2 Therefore they toy in cold speculations who are determined to stand about this question what God is Seeing that it is more behoofull for vs to knowe what a one he is and what is agreeable to his nature For to what purpose is it to confesse with Epicurus Epicurus his iudgement of God that there is some God who casting off all care of the world doth only delight himself in idlenesse Finallie what doth it helpe to knowe such a God with whom we may haue nothing to doe Yea rather the knowledge of him ought to serue to this ende first that it may teach vs to feare and reuerence him Secondlie that we may consecrate our selues to God The end of the knowledge of God What true religion is Effects of godlie feare hauing the same for our guide and schoolemistres Loe what pure and true religion is to wit faith ioyned with the true feare of God so that fear may containe in it both a voluntarie reuerence and also carrie with it a lawfull worship such as is prescribed in the lawe And this is the more diligentlie to be noted because all men one with an other doe worshippe God but verie fewe do reuerence him To worship to reuerence differ whiles there is euerie where great ostentation in ceremonies but the sinceritie of the heart is rare The knowledge of God is naturally ingraffed in vs. 3 Surelie those which iudge vprightlie will alwaies hold this for certaine that there is some feeling of the Godhead ingrauen in the mindes of men which can neuer be blotted out Yea that euen this perswasion is in all men naturallie that there is some God and that this is throughlie fastened as it were in the verie marowe witnesseth euidentlie the stubbornnesse of the wicked Atheists who though they struggle neuer so muche yet can they not winde themselues out of the feare of God Although Diagoras and such like doe make a mocke of all that which hath beene beleeued throughout all ages concerning religion Diagoras although Dionysius do scoffe at the celestiall iudgement yet this laughter is but from the teeth forwarde because the worme of conscience doth inwardly bite those being worse then all hot fearing yrons CHAP. III. That the knowledge of God is naturallie planted in mens mindes 1 SVRELIE if anie where the ignoraunce of God be sought for wee can no where haue a more apparaunt example thereof then among the blockishest people and such are farthest from humanitie Cicero de natura Deorum But there is no nation so barbarous as euen the verie Heathen man saith no countrie so sauage which haue not this perswasion remaining in them that there is a God And euen those who in other partes of their life seeme to differ but a verie litttle from beastes doe yet notwithstanding continuallie retaine some seede of religion Idolatrie naturall Idolatrie is an ample testimonie of this conceite
persons be deriued from one essence An. We doe not draw the persons from the essence but though they remaine in it we put in a difference Otherwise there should be a trinitie of gods not of persons Ob. Therfore the Trinitie shal be without God An. No because vnlesse the father were God he should not be the father and the sonne is no otherwise the sonne but because he is God Obiect So three things meete togeather the essence the sonne and the spirite An. Yea by this meanes the essence of the sonne of the holy ghost should be destroied which cannot be 26 Obiect If Christ be God he shall not be the sonne of God An. There is a comparison made betweene the persons neither is the name of God taken indefinitelie but it is restrained vnto the father inasmuch as he is the beginning of the Godhead Quest What in making of essence An. No but in respect of order 27 Obiect S. Ireneus doth affirm that the father of Christ is the onlie eternall God of Israel An. Hee had to deale with mad fellowes which did denie that the father of Christe was that God that spake in times past by Moses the prophetes but I wote not what ghoste brought out of the corruption of the world Therfore he standeth wholie vpō this to make it plain that there is no other god set forth in the scripture but the father of Christ Obiect Ireneus thinketh that the father alone is the God of Israel An The same writer doth plainelie teach * Lib. 3. chap. 18 that Christ is all one and the same as also he referreth vnto him the prophesie of Abacuck Hab. 3.3 God shall come from the South 28 Obiect Tertullian saith that the sonne is the second or next to his father An. That he may distinguish the persons Obiect He saith that the sonne is visible An. It is true in asmuch as he is man but he is inuisible inasmuch as he is the word Obiect He calleth the word and the spirite the portion of the whole An. That is not referred vnto the substance but vnto the distinction of persons 29 Obiect S. Hillarie teacheth that eternitie is in the father An. Doth he it to this end that he may take the essence of God from the sonne Therfore let vs conclude that there were frō euerlasting three persons in God CHAP. XIIII That in the verie creation of the worlde and of al things the scripture doth distinguish by certaine markes the true God from false Gods 1 ALSO God woulde haue the historie of the creation to be extant that the faith of his Church might rest therupon not seek any other God but him who is set foorth by Moses to bee the Creator and maker of the world And because our nature is too much inclined to vanitie first the time is set downe that by the continuall course of yeares the faithfull might come to the first beginning of mankinde and of all things Time of the creation Quest Why did it not come into Gods mind before to create heauen and earth Curiositie but being idle did suffer that to passe an infinite space which he could haue done many thousand yeeres before An. It is neither lawefull to enquire after that neither yet expedient because if mans minde striue to pearce so farre it shall faint by the way Quest What did God before the creation An. He made hel saith a certain godlie old man A curious question for curious men 2 For like reason is it that Moses declareth Goodnes of God that the work of God was not finished in a moment but in sixe dayes For euen by this circumstance we gather how fatherly the loue of God was towarde mankind in that he did not create Adam before he had inriched the worlde with all plentie of good things 3 But before I come to speake more fullie of the nature of man I must first say somthing of the angels Of Angells Ob. Moses made no mention of Angels among things created Why Moses made no mention of Angels among thinges created An. Because he applied himself to the rudenesse of the cōmon people he reciteth none other works of God in the history of the creation but such as we see with our eies and yet afterward he bringeth in the angels as the ministers of God Obiect There be two beginners God of good things the diuell of euill thinges An. Nothing is more proper to God then eternitie which whosoeuer doth attribute to the diuell they giue him the title of the Godhead And thereupon it might also be concluded that God is not almightie which is absurd Obiect There is none euill nature in the world It is wickednesse to ascribe the creation of anie euill thing to a good God An. That doth not hurt the true sounde faith which doth not admit that there is anie euill nature in the world Quest Then whence came the frowardnes and wickednesse of men and of the diuell An Not from nature but from the corruption of nature 4 Quest When were the angels created A curious question An. Such a question is curious And we must beware that we do neither speake or think or desire to know any thing concerning obscure things but that which shal be taught vs in the word of God Moses saith that the earth was finished and the heauens were finished with all the hoast of them Gen. 2.1 * to what end is it to enquire vpō what day besides the starres planets other heauēly bodies began also to be 5 We read euery where in the scripture that the angels are heauenly spirites whose ministerie God vseth to execute all things which he hath decreed The ministery of Angelles Psal 103.20 Thence cōmeth their name they are called hoasts * Col. 1.16 powers * Col. 1.16 principalities * Col. 1.16 dominions * Col. 1.16 Thrones * Col. 1.16 because after a sort the glorie of God resteth in them * Luke 2.13 * Dan. 7.10 6 But the scripture standeth chieflie vppon that point which may mak most to our consolation and the confirmatiō of our faith to wit that the Angels are stewards ministers of Gods bountifulnesse toward vs. * 7. Quest Hath euerie one of the faithfull a particular angell Psal 91.11 34.8 An. * Gen. 16.6 c. Surelie whē Daniel maketh mētiō of the angel of the Persiās Greciās he signifieth that there are certain particular angels appointed to realms prouinces as gouernors Dan. 10.13 * Mat. 18.14 Christ saith the angels of childrē do alwaies behold the face of the father * So it is sayde of the Angell of Peter * Act. 12.15 But we must holde this as vndoubtedly true that not onely one Angell taketh care for euery particular person but that they al with one cōsent do watch for our safty* 8 But as touching
8 Let vs conclude that our Redeemer did come of the seed of Abraham and of Dauid and that hee was made man according to the flesh that there is the vnitie of person in two natures CHAP. XV. That we may know to what end Christe mas sent of the father and what hee brought vs wee must respect three thinges in him his prophetical office his kingdome and his Priesthood 1 BVT to the end our faith may finde in Christe perfect and sounde matter of saluation wee must set downe this principle that the office which was enioined him by his father consisteth in 3. parts for he was both made a prophet Christ a prophet a king a priest although it did little auaile to know these thinges in name vnlesse the knowledge of the vse end were added A kinge 2 And vnto these three offices appertaineth the title of Christ or annointed A Priest Obiect Hee was called the Messias by peculiar consideration or respect of his kingdome An. I graunt and yet the propheticall priestlie annointing A prophet Isa 61.7 haue their degree neither are they to bee neglected by vs. There is expresse mention made of his propheticall office in Iesaias in these wordes* The spirite of God the Lorde vpon mee therefore the Lorde himselfe hath annointed mee that I might preach to the meeke c. Hee is the true prophet whom the father hath set before to be heard* Mat. 3.17 A kinge 3 I come to his kingdome whose nature is spirituall Dan 2.44 Psal 89.36 Ios 53.8 whence all the force eternitie thereof is gathered* which must be placed in two things The one appertaineth vnto the whole bodie of the Churche* Ioh 18.56 the other is proper to euerie member 4 And the force profite which we reape by the spirituall kingdome of Christe The profite of Christs kingdome consisteth in two thinges first that wee may know him to reigne rather for our sakes then for his owne and that both within and without namely that being replenished so farre as is expedient with the giftes of the spirit whereof we are emptie naturallie we may perceiue by the first fruites that we are trulie ioyned to God to perfect blessednesse Secondlie that trusting to the power of the same spirite we may not doubt that wee shall alwaies haue the victorie against the Diuel the worlde and all manner hurtfull thing 5 Therefore his kinglie annointing is set foorth vnto vs what maner annoynting Christs was not done with oile or ointments made with spices but he is called the annointed of God because the spirite of wisedome of vnderstanding of councell of strength and the feare of God did rest vpon him Obiect It is written Ios 12.2 Psal 45.8 Then shall he deliuer vp the kingdome of God and the father Againe * 1 Cor. 15 24 the sonne himselfe shall bee made subiect that God may bee all in all Therefore his kingdome is not euerlasting An. That is said because in that perfect glorie the kingdome shall not be so gouerned as it is now Phil. 2.9 Luk. 2 21. Io. 33 22. Because God will at this day as it were by meanes gouerne his church in his person* but he shal be then by himselfe the only head of the church 6 The end and vse of the priesthood of Christ is that he may be the mediatour His priesthood beeing cleane from all blot that he may reconcile God to vs. That this may more easilie appeare we must beginne with his death because hee hath purged our sinnes by his death Hereupon it followeth that he is the euerlasting intercessour Psal 110.4 through whose patronage we obtaine fauour Whence ariseth to godlie consciences both boldnesse to pray and also quietnesse Lastlie that he is our priest in such sort that he bringeth vs into the fellowship of so great honour* Apoc. 1.6 Our sacrifices that the sacrifices of praiers and praise which come from vs may be acceptable to God CHAP. XVI How Christ hath fulfilled the office of the redeemer that hee might purchase saluation for vs where his death and resurrection are handeled and also his ascention into heauen The ende of those thinges which haue bene spoken hitherto 1 THOSE things which wee haue hitherto spoken touching Christ must be referred vnto this one marke that beeing in our selues condemned dead lost we may seeke righteousnesse in him deliuerance life and saluation like as we are taught in that notable saying of Peter Act. 4.21 Three thinges to be considered That there is none other name giuen vnder heauen to men wherein they must be saued * That we may the more easilie perceiue that three things come to be considered of vs. First how great our iniquitie is secondlie howe fearefull the iustice of God is Lastlie how sweet his mercy is 4 God was our enemie because of sinne vntill wee were restored to fauour through the death of Christ Rom. 5.10 * Obiect But his mercy did preuent vs and hee gaue his sonne freely which are manifest pledges of loue Our miserable estate without Christ An. Such speeches are applied to our capacitie that we may the better vnderstande how wretched and calamitous our condition is without Christe For we can neuer sufficientlie perceiue howe great Gods mercie is toward vs vnlesse we feele our own iniquitie being stricken with feare of eternall death 3 As God is the chiefest righteousnesse so hee cānot loue that iniquitie which he seeth in vs. Therfore all of vs haue in vs that which is worthie of the hatred of god The righteousnes of God therfore in respect of corrupt nature againe of our wicked life being added thereto wee are all in the displeasure of God being in his sight giltie and born to the dānation of hel God loueth his creature But because the Lord will not destroy that in vs which is his hee findeth something which of his goodnesse he loueth though wee bee not fullie coupled to God Gods mercie before Christ doth ioyne vs. 4 And for this cause Paule saith How God hated vs and also loued vs. Eph. 1.4 Ioh. 3.16 Rom. 5.10 that that loue wherewith God loued vs before the creation of the word was grounded in Christ * 5 Furthermore hee hated vs after a wonderfull and diuine sort because of iniquitie and hee loued vs because he had made vs. And now though Christ by the whole course of his obedience hath purchased the fauourable good will of God yet the scripture ascribeth this to his death as peculiar and proper to it * wherein wee must consider two thinges Rom. 4 15. 5.9 first that he was condemned as guiltie bearing our person * Secondlie that he was neuerthelesse acquitted by the mouth of the iudge Ioh. 1.29 that it might more euidentlie appeare that he was burdened not with his owne but with our wickednesse 6 And now euen
Th. 15. Faith is the fruite of election Heb. 6.4 Luk. 8.7.13 Temporall faith whie then is it attributed to the reprobate An. The reprobate are sometimes moued with the same feeling that the elect are* although none be illuminate into faith neither do in deed feele the efficacie of the Gospell but those which are predestinate vnto saluation By such temporall faith or which endureth onely for a short season they are made without excuse Obiect Therefore there remaineth no more for the faithful wherby they may esteme their adoptiō An. Although there be great likelihood betwene the elect of God and those which haue a fraile faith enduring only for a time yet the sure confidence is only in the elect that they crie Abba father* Gal. 4.6 which alone continueth stable and firme 12 Obiect The will of God is vnchangeable and his trueth doth neuer wauer therefore the feeling of Gods loue wherwith men are indued shall neuer decay An. The reprobate can neuer go so farre as to pearce into that hidden reuelatiō which the Scrip doth attribute to the elect alone As a tree which is not planted deepe inough that it may take roote doth wither in successe of time though for some yeares it sende foorth both leaues A similitude and blossomes and frutes Obiect We might call the Spirit deceitful which doth besprinkle the reprobat with such light which afterward perish An. He doth not quicken the seed which lieth in their harts that it may alwayes remaine incorruptible as in the elect* Rom. 5.5 The signification of faith 1 Tim. 3.9 1 Tim. 4.1 13 Also we must marke the doubtfull signification of the word For faith doth oftentimes signifie as much as the sound doctrine of godlinesse* Contrariwise it is sometimes restrained vnto some particular obiect * Mat. 8.10 Sometimes it is put for the gift of miracles * Coll. 13.10 sometimes for the doctrine whereby we are taught in the faith But we speake of the true faith whereby the children of God are iustified The exposition of the definition Knowledge 14 Nowe let vs prosecute euerie particular point of the definition By knowledge we meane not euerie comprehending such as men vse to haue in their matters but altogether infinite and farre surpassing all other knowledge that rather by perswasion of the truth of God then by reasonable demonstration Obiect There is no knowledge of that which is infinite An. Bicause the Lord hath reuealed to his Saints the secret of his will How faith is a knowledge 1 Ioh. 31. Certayne and firme which was kept secret from ages and generations faith is for good causes called in the Scriptures a knowledge* 15 We adde that it is certaine and firme that the more sounde constancie of perswasion may be expressed For as faith is not content with a doubtfull and rouling opinion so neither with a darke conceit but it requireth a full and certaine certaintie such as that vseth to be which we haue of known and tried things 16 This is the chiefe point of our faith Toward vs. that we do not thinke that those promises of mercie which the Lorde doeth offer are true onely without vs and not in vs but rather by comprehendinge them within vs wee make them our owne Hence springeth that confidence which Paule calleth peace* Rom. 5.1 17 Obiect But the faithfull finde it farre otherwise Faith is peace who are not onely tempted with vnquietnesse but also sometimes shaken with most grieuous terrors which do not agree with that certaintie of faith An. When wee say that faith is certaine wee do not imagine anie such certaintie as is not touched with anie doubting because the faithfull haue a continuall combate with their owne distrustfulnesse but they neuer fall from that certaine confidence which they haue conceaued of the mercie of God Wee haue an example in Dauid* Psal 42.6 43.5 The vnquietnes of the faithfull The first kinde of feare 18 Therefore a godly heart doth feele in it selfe a diuision which is partly delighted with sweetenesse by reason of the knowledge of Gods goodnesse partly it is vexed with bitternesse dy reason of the feeling of calamitie partly it leaneth to the promise of the Gospell partly it trembleth by reason of the testimonie of the owne iniquitie Imperfection of faith is the cause of vnquietnesse Which variation commeth by reason of the imperfection of faith forasmuch as we be neuer in so good case in this course of life that being cured throughly of all misbeliefe we are whollie replenished and possessed by faith Effects of faith 19 Let this be the summe So soone as any small drop of faith is dripped into our mindes we do forthwith behold the face of God to be pleasaunt and faire and fauourable to vs a farre of I graunt but with so certaine a sight that we knowe that we are not deceaued And the more we go forwarde the nigher do we come to behold him 20 Paule teacheth both things finely For whē he saith that we know in part and that we prophecy in part* 1 Cor. 13.9 he sheweth what a small portion of that diuine wisedome is giuen vs in this life But the same doth teach elswhere how sure and not deceaueable a tast euen a small drop of faith doth make vs feele when he affirmeth that we behold the glory of God with so great efficacie with open face without hauing any vaile put betweene that we are transformed into the same image* 2 Cor. 3.18 21 Furthermore faith doth arme and fortifie hir selfe with the word Faith leneth vpon the worde Temptation to beare of all brunts If therefore any such temptation do assault her that God is our enemie because he is angrie she aunswereth that he is mercifull euen then when he punisheth Because chastisement commeth rather from loue then from anger Faith is shaken yet at length it hath the victorie so doth Iohn conclude* This is the victorie which ouercommeth the world your faith Chastisment cometh rather from loue then from anger 22 There is another kinde of feare trembling whereby notwithstanding the securitie of faith is so litle diminished that it is thereby more surely established To wit when the faithfull thinking with them selues that the examples of Gods vengeance shewed vpon the wicked are vnto them in steed of instructions they take heede that they prouoke not the wrath of God against thēselues with like wickednesse 23 Therefore we are taught with feare trembling to worke our owne saluation 1 Ioh. 5.4 which is that we accustome our selues to behold the power of God with great casting downe of our selues 24 Obiect So often as we looke vpon Christ we graunt that we finde full matter of good hope but because we be vnworthie of all those good thinges which are offered vs in Christ The seconde kynde of feare The feelinge of our owne vnworthines is the cause of
our selues of howe great honour the Lord vouchsafeth vs in that he doeth giue vs this particular marke of his warfare And this commeth to passe not onely when we suffer for defence of the Gospell but also when we are troubled for anie defence of righteousnesse 8 Therefore seeing that the Scripture doth abundantly comfort all those either shames or calamities which we suffer for defence of righteousnes we are too vnthankful vnlesse we receiue them ioyfully from the hand of the Lord especially seing this kind of crosse is most proper to the faithfull wherby Christ will be glorified in vs. The kinde of crosse most proper to the faithfull 1 Pet. 4.11 9 But Paule hath finely described the conflict which the faithfull do suffer against the natural feeling of sorow in these words * 2 Cor. 4.8 In all thinges we are put to distresse but we are not made sorowfull we labour but we are not forsaken we are cast downe but we perish not Therefore to beare the crosse patiently The conflict of faith is not vtterly to become like blockes For Christ mourned and wept at his owne and at other mens aduersities * Yea they are called blessed which mourne * Mat. 5.4 Ioh. 17.20 10 These thinges are spoken to this ende that godly mindes may be called backe from despaire lest they vtterly renounce the studie of patience because they can not put of the naturall affection of sorowe For the Scripture giueth to the holy ones the praise of patience when they are so troubled with the hardnesse of aduersitie that they are not discouraged nor throwen downe they are so pricked with bitternesse that they be also delited with spirituall ioy They are so pressed with sorowe that being comforted with the cōfort of God they receaue comfort againe They will alwayes cōclude thus The Lord would haue it so therfore let vs follow his will 11 By that which is sayd it appeareth what difference there is betweene the patience of Philosophers and Christians The difference betwene the pacience of the philosophers and that of Christians For the Philosophers bring none other reason but because it must be so For it were in vaine to striue against the streame But Christians consider a farre other thing in the will of God namely first iustice and equitie then the care of our saluation therefore we must willingly suffer whatso euer God will CHAP. IX Of the meditation of the life to come 1 ANd with what kinde of tribulation soeuer we be distressed The end of tribulation we must alwayes haue respect to this ende that we acquaint our selues to contemne this present life and that we be raysed vp thereby to thinke vpon the life to come And because God doth know that we are too much set vppon the loue of this world he vseth this most fitte meane of the crosse to shake of our sluggishnesse lest that we sticke too fast in that loue 2 For betweene these two there is no meane either we count the earth vile 2. Extreames to be fled or else it holdeth vs fast bound with an intemperate loue of it Therefore if we haue anie care of eternity we must diligently applie our selues in this that we get our selues out of these euill fetters A similitude A Caution 3 But let the faithfull acquaint them selues with such contempt of this life as may neither engender hatred thereof This lyfe is the blessinge of God nor vnthankfulnesse toward God For this life howsoeuer it is full of miseries it notwithstanding reckened among the blessings of God which are not to be despised 4 Therefore what soeuer is taken away from the wicked loue of it ought to be added to the desire of a better life Those thought most truly who thought it the best not to be borne and the next to die quickely For being destitute of the light of God It had bene better for the wicked either not to haue bin borne or to dye quicklie thē to liue what could they see in this life which was not vnhappie and miserable But they did all thinges without profite But the faithfull which haue the knowledge of true religion will say If heauen be our countrey what other thing is the earth but exile If it be the chiefe felicitie to enioy the presence of God is it not a miserable thing to want it Therefore this life in comparison of the life to come is easilie contemned but we must neuer hate it saue onely inasmuch as it keepeth vs subiect to sinne Therefore if it become vs to die and liue to the Lord let vs leaue the terme of life and time of death to his pleasure yet so that we be enflamed with desire thereof And let vs despise this life in comparison of the immortalitie to come and let vs wishe to forsake it so often as it shall please the Lorde Rom. 7.22 Phil. 1.25 Note because of the bondage of sinne Death is not to be feared 5 And this is like to a monster that in steed of that desire of death manie are so affrayed of it that they quake when they heare any mentiō made of it Obiect But there is nothing which doth not desire to continue An. Therefore wee must haue respect vnto the immortalitie to come where we shall haue a stable condition which is no where to be seen here* 2 Cor. 5.2 Rom 8.19 The ioye of the faithfull Luk 21.82 The Lord fetteth a firme argument of perfect ioy from hence Reioyce saith he and lift vp your heads for your redemption draweth neere* 6 For if the faithfull be in this life as sheepe appointed to bee slaine that they may bee made like to Christ their head surely they were in a most miserable case vnlesse they did raise and lift vppe their head aboue all earthlie things Rom. 8.36 1 Cor. 15.19 Apo. 7.17 where the Lord shall wipe away all their teares* This is righteousnesse as Paul witnesseth * 2 Thess 16 to graūt release to those which are vniustlie troubled Therefore I will conclude in one worde the crosse of Christ doth then onely triumph in the hearts of the faithfull ouer the Diuell the flesh sinne and the wicked The triumphe of the crosse if they turne their eyes toward the power of the resurrection CHAP. X. How we must vse this life and the helpes thereof 1 BY such introductions the Scripture doth wel instruct vs The vse of earthlie goodes what is the right vse of earthlie goods For if we must liue we must also vse the necessarie helpes of life Neither can we auoide euen those things which seeme rather to serue for pleasure then necessitie Notwithstanding wee must vse a meane Necessaries of life that wee may with a pure conscience vse them whether for necessity or delectation For if we must passe through the earth as pilgrimes no doubt we must vse the good things thereof so far as that they