with puritie of cōscience Cōcerning the rest so as we auoyd all superstitious humane ceremonies we must vse the libertie which Christ by his death hath purchased for vs. Theoph. What is that Christian libertie Matth. Of Christian libertie It is in euery part of it a spirituall thing the whole force whereof standeth in the appeasing and quieting of fearefull consciences that God may be so much the more earnestly glorified in vs Howbeit it cōsisteth of foure parts the first two whereof notwithstāding they be the chiefe do not make much for that we haue in hand they were also handled by vs in the former booke yea rather they be the argument of it Theoph. Neuerthelesse I would haue them declared by thee in a few words that my memory might be rubbed againe with the things that haue bin already spoken before Matth. part 1 The first is an effect of our redemption namely that Christ hauing by his death redeemed vs frō the slauerie and tyranny of the deuill hath brought vs into the most happy libertie of his kingdome For by it we be taken for the sonnes of God therfore heires of his kingdome For this cause Christ sayd to the Iewes Iohn 8. 35. The seruant abideth not for euer in the house but the sonne abideth for euer Therefore if the sonne haue freed you you shall be free indeed part 2 The other part hangeth vpon the former and it is a fruit of our regeneration by the which when Christ hath set vs free from the seruice of sin we are brought into libertie by his spirit so as both we haue a will and be also able from the heart to serue God Therefore the Apostle saith 2. Cor. 3. 17. Where the spirit of the Lord is there is libertie Theoph. Declare the other parts of Christian libertie appertaining to the speach we haue in hand Mat. Either of them hangeth vpon our redemptiō Now the first is this part 3 that Christ by his death hauing put an end to all the ceremonies which were nothing else but shadowes figures he hath deliuered vs from the bondage of them to the end we might offer vnto him a worship meerely or altogether spirituall But if we be deliuered from all those ceremonies which were commanded of God Col. 2. 6. Heb. 10. 1. by much more strōg reason are we set free from those which were inuented by men which also haue in them plaine superstition part 4 The last part standeth herein that by the death of Christ the lawfull vse of the creatures which we had Of the vse of meates other things lost in Adam through sinne is againe restored and renued vnto vs. Theoph. By what meanes Matth. Men by sinne became the enemies of God and therefore vnworthy to vse his goods but being made at one with him by the death of his Sonne and adopted or taken to be his sonnes we may now with libertie of conscience vse all the blessings of the earth other creatures which he giueth vs to sustaine our life to the end he may be with the more vehemēcie serued of vs vntill he trāslate vs frō this life into that eternall inheritance Hence is that of Paul To the pure indeed Tit. 1. 15. all things are pure but to the defiled and vnbeleeuers nothing is pure By which things it appeareth that Christian libertie doth by no meanes loose the bridle to our carnal desires but stādeth onely in this to bring peace to troubled consciences whether they be out of quiet and full of care about the forgiuenesse of their sins or else be troubled about the vse of the creatures of other indifferent things so as they may vse them most freely without any doubt or scruple of cōsciēces Theoph. But that vse of indifferent things seemeth not to auaile much to the quieting of our conscience much lesse to the spirituall worship of God whereunto notwithstanding it was ascribed by thee Matth. It profiteth much vnto both and indeede first of all except we do certainly know that we may freely vse the creatures of God our cōsciēces shall neuer haue rest yea rather they shall be tossed to and fro with doubting and superstition Therefore Paule saith Blessed is he that condēneth not himself in that which Rom. 14. 22 he alloweth that is to say which is certainly perswaded with himself what is allowed or disalowed of God Concerning the spirituall worship due vnto God as it is defiled by a superstitious abstaining from the creatures so it is much enlarged by a lawfull vse ioyned with his feare and without offence yea rather in this part there is a certaine testimony of the spirituall worship which we desire to giue vnto him when as we will not submit our selues to the superstitious commandements of men Therefore Paule speaking of his Christian libertie saith Gal. 5. 1. In the libertie wherewith Christ hath made vs free continue or stand you and be not againe entangled with the yoke of bondage Theoph. What meantest thou when thou saydest we were to vse the creatures of God in his feare Mat. That it is to say soberly and reuerently as it were before him Theoph. Why madest thou mention of offence Mat. Because it must specially be taken heed vnto that by our libertie we giue no offence to the weake For the doctrine of Christian libertie is not against the rule charitie Theoph. What is an offence Mat. Of offences The word properly signifieth something layd in the way vpon the which he that walketh may stumble and fall In this place by translation or a borrowed kind of sence it is taken for that by the which we are hindered from receiuing the doctrine of the truth or else be turned from it after we haue receiued it In which sence he is sayd to offend one which either saith or doth any thing whereby the saluation of his neighbour is hindered Now that is a most grieuous sinne For Christ saith Whosoeuer shall offend one of these little ones that beleeue me it were better for him that Mat. 18. 6. a mill stone were hanged about his neck and he drowned in the depth of the sea Theoph. May there not be some certaine rule set downe whereby it may be vndoudtedly knowne in what things and how we are to beware that we giue not offence to our neighbour Matth. There is But that we may rightly vnderstand it we must know that there be two kinds of offences The one is called an offence taken which falleth vpon the head of the taker forasmuch as none occasion was giuen As for example if any take offence because his neighbour doth somewhat that is cōmanded of God or refuseth to do some euill thing forbidden of God For euen as our libertie must be subiect vnto charitie so charitie ought to be subiect to the puritie of faith and righteousnesse of the law Therefore thou mayest not offend God to auoyd the offence of
holy Scriptures teach vs concerning God Mat. Three heads or principall things whereby he is distinguished from all fayned Gods besides those which we do know by the naturall instinct giuen vs of God and by consideration of the creatures Namely that God is a spirituall essence eternall of infinit wisedome goodnesse and power Theoph. Rehearse the first of those there Mat. Of the Trinitie That in one diuine essence there be three distinct persons the Father the Sonne the holy Ghost The Father indeede is the beginning of the Godhead but yet in respect of the order of the persons For in the Godhead we may not seeke for any first or last The Sonne is the wisedome of the Father begotten of himselfe before the worlds The holy Ghost is the infinit power proceeding frō the Father and the Sonne Now these three persons are distinct one from the other not onely by those incommunicable properties which each of them hath by himselfe that none of the other can haue but also by the difference of their actions For the Scripture ascribeth to the Father the beginning of working to the Sonne wisedome counsell and to the holy Ghost vertue and power Notwithstanding they be alike in all things in respect of eternitie dignitie and power because there is one most vndiuided diuine essence common to them and so they are one God Howbeit so often as at one time there is mention of the Father and the Sonne together or of the holy Ghost the name of God is then peculiarly giuen to the Father as vnto the first person of the Deitie yet nothing is diminished of the Godhead of the Sonne or of the holy Ghost but the vnitie of the essence is kept and respect is had of the order of the persons Hence it is Ioh. 3. 16. that the Sonne is called the Sonne of God Gen. 1. 2. and the spirit is called the spirite of God But whensoeuer the name of God is put indefinitely the Sonne and the Spirite are no lesse noted by it then the Father as when the Scripture saith Mat. 4. 10. Thou shalt worship the Lord thy God and him onely shalt thou serue 1. Tim. 1. 17 To the king eternall immortall inuisible to God onely wise be honor glorie for euer and euer Theoph. Verily this doctrine is beyond all the reach and vnderstanding of man Mat. It is indeed and yet to be beleeued as that which God in his word hath reuealed for our saluatiō which cannot stand without it Theoph. In what place of Scripture is this doctrine taught Mat. It may be gathered out of diuerse places but most easily it is declared by this of Iohn there be three 1. Ioh. 5. 7. which beare witnesse in heauen the Father the Word and the holy Spirit and these three are one When he saith three he noteth the distinction of the persons when he saith one he sheweth the vnity of the essence Theoph. What is the reason that the Sonne of God is called Word and the third person Spirit Mat. To the Sonne that name is attributed by a similitude For as speech is the declarer of the mind in men so by his Word doth God make himselfe knowne vnto vs Concerning the third person that also is called the Spirit by a likenesse taken from men to the ende we may vnderstand it to be as it were a breath comming out of the mouth of God not vanishing away but that which is his power spread ouer all things which notwithstanding alwayes abideth in him self The Prophet doth not darkly expresse either of the similitudes in these words By the word of the Lord were the heauens Psal 31. 6. made and by the breath of his mouth all the host of them Wherein he doth plainly teach that the Father by his eternall wisedome which is the Sonne and by his infinit power which is the holy Ghost did make all things Theoph. Hitherto enough of the Trinitie for the more deepely the sharpnesse of mans witstriueth to looke into it the more is it blunted with the greatnesse of that mysteric Now therefore declare the other head of the knowledge of God Mat. It teacheth that God did not only in six daies by his immeasurable power make all things but also that they are still preserued and gouerned by his wisedome and prouidence and that his hand is alwaies at worke insomuch as nothing of all that is done in heauen or earth commeth to passe by chance or by fortune For the Scripture witnesseth That the Lord sendeth thunders windes tēpests Psal 29. That he thundreth with his voice and saith to the snow be thou vpon the earth Iob. 37. 5. 6. That hee couereth the heauens with clouds and prepareth the raine for the earth Psal 147. 8. That he deuideth the sea when the waues thereof do roare Isa 51. 15. That he giueth meate vnto all flesh Psa 136. 25 That he maketh peace and createth euill Isa 45. 7. That he killeth and maketh aliue that he bringeth downe to the graue and bringeth vp againe 1 Sam. 2. 6. That he maketh the wound and bindeth it vp smiteth and maketh whole Iob. 5. 18. That he changeth times and seasons taketh away kings and setteth vp kings Dan. 2. 21. That he ordereth wars and appointeth the victory Psal 33. 16 That he throweth down and lifteth vp Psal 75. 8. That he directeth the steps of men Pro. 16. 9. That he guideth the answer of the tongue Pro. 16. 1. That he turneth the hearts of men at his pleasure Pro. 21. 1. Finally the prouidence of God leaueth no place for fortune For Salomon affirmeth Pro. 16. 33. that euen the whole disposition of the lot is of the Lord. It is plaine therefore that God ordereth all things but is not troubled with any thing Theoph. Now remaineth the third point of the knowledge of God Mat. That God is perfectly iust and perfectly mercifull For seeing he is of an infinit essence all his proprieties and vertues be also infinite for they be essentiall in him with whō saith Iames there is no change Iam. 1. 17. or shadow of turning That is to say that in God there is nothing subiect to increase change or lessening He doth therefore not only shew mercy but doth also declare his iustice punishing the offenders guiltie persons with deserued punishment For this cause when Moses had largely in these words commēded the mercy Exo. 34. 67. of God the Lord God mercifull and gratious slow to anger and abounding in goodnesse straight way after he addeth not making the wicked innocent CHAP. II. Of the knowledge of man who being a most miserable sinner is before God guiltie of eternall death Theophilus SEing God acquiteth not the guilty it is so far off that by the knowledge of him man is lifted vp into the hope of saluation that cleane contrariwise he perceiueth his
from Christ which is the head into vs that are his members Theoph. How cōmeth it to passe then that the Scripture ascribeth creation to the Father redemption to the Sonne and sanctification to the holy Ghost Mat. Why the Scripture ascribeth the creation to the Father It is in respect of our rudenesse because the worke of the Father is more manifest euident in the creation the worke of the Sonne in the redemption and the worke of the holy Ghost in the sanctification For Gen. 1. in the creation the Scripture setteth the Father before vs as some mightie king commanding In the redemption it setteth forth the Sonne Phil. 27. which manifested himselfe vnto men in the flesh wherein he suffered death for vs. In the sanctification it setteth forth the holy Ghost Tit. 3. 6. 1. Cor. 6. 19 Act 4 24. Rom. 4. 9. 1. Cor. 12. 3. which declareth his diuine vertue and power wherby he dwelleth in vs. Hence it is that the Father is called the creator the Sonne our Lord that is to say redeemer and the Spirit holy to the end we may vnderstād that we are sanctified of it Theoph. Wherfore sayest thou that when the Sonne is called our Lord it is all one as if a man did call him redeemer Mat. How Lord signifieth redeemer Because he hath gotten this Lordship by his redeeming of vs. For so hee hath deliuered vs from the tyranny of the Diuell and made vs subiect to his owne kingdome Theoph. I had thought the holy Ghost had therefore beene called holy to note the holinesse wherewith he is indued Mat. Why the holy Ghost is called holy Surely in that sense hee cannot bee called holy more then the Father or the Sonne who it is certaine are also holy But therefore hee is called holy in respect of the holinesse which he worketh in vs. Theoph. Touching the first part I require no more I come therefore to the other Wherefore thou makest mention of the gracious prouidence of GOD whereof this confession of our faith maketh no mention at all Mat. Of the prouidence of God toward the faithfull The prouidence of God is ioyned to the creation with so neare a band that of the one the other doth necessarily follow For it is altogether contrarie to the nature of God to neglect all thinges after hee had once made them especially when we speake of the elect for whose saluation hee gaue his onely begotten Sonne vnto death Howsoeuer therefore God do guide all things by his prouidence as it is before declared of vs yet after a speciall manner hee looketh vppon the faithfull to bee present in their necessitie and to deliuer them from dangers whom whosoeuer toucheth toucheth the apple of his owne eye Now all these Zach. 2. 8. things are plainly comprehended in the article which is of the faith in God the Father Theoph. Goe to therefore handle each point by it selfe Mat. I beleeue in God the Father When wee call God father it is first indeede in respect of Christ which is his onely begotten Son Notwithstanding from thence we gather that hee is a father to vs whō through him or for his sake he hath adopted and taken for his children Therefore the name of Father doth secretly containe in it the loue of God towards vs. Omnipotēt Hee is called omnipotent not so much that we should know that he is able to do whatsoeuer he will as because he not onely wisheth vs wel but also can do his owne pleasure so as nothing can keepe him from being present with vs. Mat. 19. 16 Maker of heauen and earth Finally he is saide to bee the maker of Heauen and Earth Act. 4. 24 not onely to teach vs that all things in heauen and earth were made by him but also to shew that hee hath all things vnder his hand to be a helpe vnto vs if neede be And that he doth so bridle the deuill and all our enemies that they cannot hurt vs. Therefore the faithfull do not in vaine put their trust in God but with Dauid may say Psal 18. 6. The Lord is with mee I will not feare what man can do vnto me Psal 23. 4 Although I should walk in the valley of the shadow of death I will feare none ill because thou art with me Theoph. But often times it falleth out that the faithfull are most cruelly handled by their enemies Math. Mat. 10. 30 That neuer commeth to passe but by the will of God without whom not one hayre can bee pluckt from vs. Whereupon it is that hee which loueth vs for hee is our Father and also is omnipotent doth not suffer them so much as that but to our good Theoph. Were it not more fit if wee sayd according to the common receiued opinion that these were only by the sufferance of God and not by his will Math. No man can seperate the sufferance of God from his will but hee doth manifest iniurie vnto God and taketh from vs a chiefe part of our comfort Theoph Why so Mat. Because by that meanes God should be made idle and al occasion of putting our trust in him should be taken away And indeede the state of the faithfull were most vnhappie if they lay open to the assaultes of raging Sathan and to the blouddy lust of the vngodly Iob. 1. 12. But the holy Scriptures teach vs far otherwise that the diuell could do nothing to Iob before he had obtained leaue of God Also that he could not enter Mat. 8. 31. into swine but when Christ bad him And that the wicked be in the hand of the Lord. Psa 17. 14. That Sennacherib the enemy of Gods people was a rod of Gods wrath Isai 10. 5. and the staffe of his hand Theoph. But how can it be that euill thinges should be done by the will and appointment of God and hee allow them not is not this altogether vnworthie of God Moreouer if that were true the wicked should be without fault seeing that when they doe euill they execute the will of God Mat. Although euill things can not bee done without the will and appointment of God yet hee neither willeth nor alloweth them so farre forth as they be euill but rather abhorreth them as cleane contrary to Psal 5. 5. his nature But the good which by his maruailous wisdome he bringeth out of those euils hee both willeth and alloweth Which may be seene in the verie death of Christ whom Peter affirmeth to haue beene deliuered Act. 1. 23. by the determinate counsell and foreknowledge of God out of the which hee brought the saluation of the world although he neither allowed the treason of Iudas nor the wicked enuy of the Iewes Hereuppon it is that notwithstanding the wicked do the will of God yet are they no whit the lesse guilty before him For they haue no purpose to do it Theoph. Therefore vnlesse
corner stone elect precious in whom whosoeuer beleeueth shall not be ashamed Hee addeth also out of the Psalme The stone which the builders refused is made the head of the corner that is to say vpholdeth all the building Theoph. Hitherto we haue heard sufficiently of the second thing testified in the praise of the church wee must come to the third Why is it called the mother of vs all Mat. First because God therein hath begotten vs with the incorruptible seede of his word And then because he hath put vs ouer vnto it as to a speciall good mother to be guided and brought vp that wee may daily wax elder in faith vntill we come to the inheritance of our heauenly father Wherefore whosoeuer refuse the gouernment of this mother can neither haue God for their father nor claime to themselues any right in his inheritance Theoph. Why the Church is called holy Let vs consider the verie words of the creed and first of all Why is the Church called holy Mat. For two causes the first whereof and the chiefest is this because as Paule speaketh It is sanctified after that hee hath cleansed it by the washing of Ephe. 5. 26. water through the word As if he should say that it was made cleane from all sinne by the precious bloud of Christ which is daily presented vnto vs both in the word and in the Sacraments The other cause is for that the members of it which indeede are regenerated of the holy Ghost and sanctified do apply themselues diligently to holinesse of life wherein by the benefit of the ministerie of the Church they go forward euerie day somewhat Notwithstanding in themselues it is certaine they bee defiled with manie filthinesses and sinnes which indeed are not imputed vnto them for they are partakers of Christes merit by whose helpe they obtaine forgiuenesse of sinnes Theoph. Let vs come to the other title of the church why is it called catholicke or vniuersall Mat. Why the Chuch is called catholicke That wee may vnderstand it is not now tyed to anie certaine place or people as wee read it was vnder the Law before the comming of Christ but that it is dispersed and scattered throughout the whole world and distinguished into manie members which are particular Churches gathered together in sundre places which notwithstanding make one bodie of the Church for they bee endued with the same faith and hope in Christ Theoph. Of the church before Christ It may seeme then that the Church which was before the comming of Christ was diuerse from ours Mat. Thou gatherest ill for although in some circūstances it differed from ours yet it was one Church in substāce for as much as both of them acknowledge 1 One and the selfe same father God 2 One Iesus Christ redeemer and mediator 3 Because also that old Church had the same hope with vs namely to obtaine saluation by faith in him by the which faith the beleeuers euen then cōmunicated with his bodie and therefore were partakers of all his gifts 4 Because they had the same ministery of the word and sacraments with vs as concerning the substance Theoph. But how could this bee that the faithfull should bee partakers of the true body of Christ which was not yet borne Mat. It was then indeede spiritually receiued by faith as it is this day of vs this only is the difference that our faith looketh to Christ now lōg ago manifested but the faith of those auncients looked to Christ which was not then come Neither were they therfore excluded from the true partaking of him For all things are present with God Hence is that of Iohn The Lambe meaning Christ slaine euen from the Apoc. 13. 8. foundations of the world Christ also confirmeth the selfe same thing when he saith Ioh. 8. 56. Abraham reioyced to see this my daie and he saw it and was glad Theoph. But be there anie places of scripture whereby this may bee determined that the faithfull which were vnder the law were in deed and truly partakers of Christes body Math. 1. Cor. 10. 3 There be For Paule saith That all the fathers did eate the same spirituall foode with vs and that they all dranke the same spirituall drinke for they dranke of the spirituall rocke that followed them and that rocke was Christ By which wordes hee meaneth that the fathers by their Sacraments did no lesse communicate with the body of Christ and his gifts thē we do at this day by outs Theoph. What therefore is the difference betweene their and our church Mat. There be reckoned not one but foure 1 First because the old church did set forth Christ his death and resurrection darkely by certaine outward ceremonies as sacrifices lights washings and such other Col. 2. 17. which of the same Apostle are called shadowes of things to come but the body is Christ Wherefore seeing that by his comming hee hath put an end vnto those ceremonies he hath now laide himselfe open vnto vs farre more plainly For he commeth forth as it were in the mid-day abounding with his gifts that euerie one may see and know them For this cause the Apostle compareth the fathers which liued vnder the Law vnto children which did learne as it were their letters and first grounds to giue vs to vnderstand that wee may be called learned and skilfull if we be compared with them This therefore is the first difference Theoph. Declare the second Mat. This consisteth in reformation of life for as the knowledge of Christ is greater so also the efficacy and working of the holy Ghost is farre greater which mortifieth our flesh so as we do more earnestly obey his commandements according to the promises declared by the Prophets This is the couenant Ier. 31. 33. which I will make with the house of Israell After those daies saith the Lord I will put my Law in their inward Eze. 36. 27. parts and will write it in their hearts I will put my Spirit within you and wil cause you to walke in my statutes and to keepe my iudgements that you may do them Yet not that the godly before the comming of Christ were without the Spirit of regeneration but that we might be taught how the Lord in the very cōming of Christ by whose bloud hee renewed the couenant with vs did more aboundantly bestow his giftes vpon his people For this cause the Lord did suffer not a few blemishes of the Israelites which among vs were not to be borne no otherwise then as a most wise Father will beare with many childish faults of his sons as long as they be children but when they be come to yeares he will in no case beare them Theoph. I would haue thee shew me some example Mat. Mat. 19. 8. I will alledge one The bill of diuotsement which was nothing else but a libertie to put away the wife euen for the smallest cause But the Lord affirmeth
most true Therefore I pray God and our heauenly father that as he hath imprinted his law in our mindes so he will engraue it together with his loue and feare in our hearts by the power of his holy spirit that being alwayes clothed with righteousnesse and holynesse we may serue him with due reuerence and humilitie all our life 1 And so he may be glorified of vs. 2 Our neighbour edified 3 Our faith saluation may be confirmed through Iesus Christ our Lord. Theoph. So be it CHAP. II. Of Prayer which hath the chiefe place among Good workes to testifie and confirme our faith Theophilus OVr helpe is in the name of the Lord which hath made both heauen earth Matth. So be it Theoph. Concerning the doctrine of good workes I am sufficiently satisfied most dearely beloued brother for I haue learned that they onely be worthy the name of Good works which be commanded of God in his law also that they be not the causes of our iustification and saluation neuerthelesse that they be profitable both to the glory of God and to the edification of our neighbours very much to the assurance of our saluation and faith Which is the chiefe good work A short description of true prayer Now I demand of thee which hath the first place among Good workes Math. True prayer namely that which is powred from the heart vnto God with this confidence that we shall be heard Theoph. Why giuest thou it the chiefe place among Good workes Matth. Because by the helpe of it we obtaine this The excellencie of prayer that we bee able to performe the other Good workes Moreouer it yeeldeth vs the greatest testimonie of our saluation Theoph. Whereupon is it that it yeeldeth a fuller testimonie of our faith then the other Good workes Matth. Hereupon because prayer with certaine hope of being heard cannot bee made but wee are therewithall perswaded of the loue and good will of God toward vs. For as Paule saith Rom. 10. 13 14. How shall they call vpon him in whom they haue not beleeued For this cause the same Apostle affirmeth out of the prophesie of Ioel Whosoeuer shall call vpon the name of the Lord shall be saued Theoph. But from whence haue we that assurance seeing wee be guiltie vnto our selues of our owne vnworthinesse by the which we deserue that both we our selues our prayers should be driuen backe from the seate of his Maiestie Matth. By the intercession or mediation of Iesus Christ who as it was shewed by vs in the Chapter of faith doth alwayes offer vp to God the Father the merit of his death for full satisfactiō of all our sins Wherupon it commeth to passe that he is made mercifull vnto vs and such a one as will be entreated of vs so as we shall receiue what soeuer we aske of him And that doth the Scripture teach in these wordes 1. Iohn 2. 1. We haue an aduocate with the Father Iesus Christ Theoph. It followeth therefore that the office of the mediatour is by a most straight band ioyned with the office of the redeemer Mat. It is so and therefore Iohn after those words We haue an aduocate with the Father Iesus Christ the righteous presently addeth and he is the propitiation 1. Iohn 2. 2. for our sinnes Hereupon it is that Paule ioyneth both the offices together when he saith 1. Tim. 2. 6. There is one mediatour of God and men the man Christ Iesus which gaue himselfe a ransome for all men Theoph. Seeing therefore one is our redeemer euen Christ Iesus it seemeth to follow that he alone can also fulfill the office of the mediatour for vs with the Father Matth. The confutation of the error about prayer to Saints It followeth and that indeed necessarily and for this cause in the places which we haue heard we reade it written One aduocate one mediatour for the word one is expresly added to the end we might know that besides him alone there can be no other Theoph. Therefore they deale foolishly and without any good ground whosoeuer seeke other patrons and mediatours besides Christ Matth. Verie foolishly For they forsake the Creatour to go to the creature the Lord to go to the seruant the most dearely beloued Sonne of the Father which is in the highest authoritie and fauour with him to pacifie his wrath to go to those which lacke all the things that be required to wash away sinnes and therefore bee vnable to make our prayers acceptable and of force Moreouer they do esteeme Christ as it were not sufficient enough for the office of the mediatour and therefore denie him to be our true Sauiour For if he be fit and sufficient for so great an office why doe they take to themselues other mediatours beside him If they say they doubt not but that he is both most power-full and most fit for this thing but doe doubt somewhat of his will they do therein very much bewray themselues to be vnbeleeuers which refuse to giue credit vnto him after that he hath giuen vs so notable a pledge of his exceeding loue Namely when he vouchsafed both to take vpon him our humane nature and to suffer the death of the Crosse for our redemption Adde hereunto that most louingly he calleth vs vnto himselfe by his word when he saith Mat. 11. 28. 30. Come vnto me all that labour and be laden and I will cause you to haue ease yee shall find rest vnto your soules Finally whither soeuer they turne themselues they shall neuer escape but be foūd iniurious against Christ for as much as they take frō him the office of the mediatour purchased by his owne bloud to giue it to blessed creatures that be in heauen Theoph. They obiect that the office of Christ is not translated by them to the dead Saints seeing they end all the prayers they make to God with these wordes Through Iesus Christ our Lord whereby they say is declared that the chiefe honour is giuen to Christ himselfe Mat. The confutation of it It is a craft of Sathan by the which he would haue the wickednesse of praying to Saints to be hidden and so the manifest wrong that they offer vnto Christ which put ouer his office vnto Saints while they pray God that by their merites and intercession he will grant the things that they desire and at length ad through Iesus Christ our Lord. Wherein they imitate follow him who after he hath giuen his Prince a blow would humbly do him reuerence Theoph. Is it therefore vnlawfull for the faithfull being a liue mutually amōg themselues the one to commend the saluation of the other vnto God by prayer seeing it cannot be but some thing is taken away from the intercession of Christ Matth. The confutation of the obiection Not so for many causes may be alledged for the which the one is not onely vnprofitable but also forbidden and therefore to
know that in true prayer we are onely the instruments of God who alone in that as in other good workes worketh the things that concerne our saluation But that is to be vnderstood of all the persons according to the distinct proprietie of euery of them For the holy Ghost prayeth in vs as appeareth by the saying of the Apostle The spitit maketh request Rom. 8. 27. for the Saints according to the will of God The Sonne offereth our prayer to the Father This prayer the father receiueth and louingly heareth Therefore lawfull and true prayer is that which is made from the heart the holy Ghost stirring vs vp which also is directed to the Father in the name of Iesus Christ his Sonne Indeede we haue an example in the holie Scriptures of a certaine prayer made to the Sonne in the which this distinction of the persons is not obserued namely in that which Steuen made while hee was stoned Lord Iesus receiue my spirite Howbeit Actes 7. 59 this example and if there be any such other is not contrarie to the rule of right praying But because we haue begun the exposition of the Lordes prayer wee are to returne to the issue of the speech wee haue in hand and it is this that in this place we be taught that our prayers must be directed to the father which Paule testifieth that himselfe did in these wordes I bow Ephes 3. 14. my knees to the father of our Lord Iesus Christ We may also pray vnto Christ not onely as he is God but also as he is the Mediator that is as he is one person consisting of two natures yet so as the deity be the obiect or the thing which we set before our eyes in praying Likewise also we may pray to the holy Ghost distinguished frō the other persons who with the Father the Sonne is very God And indeede the godly that exercise thēselues in such prayers do a thing profitable worthy to be done so as they be not distracted with the deepe meditation of the distinction of the three persons but alwayes haue their minds fixed setled vpon the vnitie of the essence This also is to be obserued that the name of God is not seldome in the Scripture referred to the whole Godhead And let these things bee spoken by the way For it is not my purpose at this time to declare all things particularly that appertaine vnto this place Theoph. But why doeth Christ commaund vs that comming to his Father we should cal him by the name of our owne Father Matth. Not onely that we should gather seeing hee is the father of Christ that he is also our father but especially for three causes 1 First that we may call vpon him with true faith that is that we may beleeue that he which is our father will not deny vnto vs the thinges which we shall aske of him according to that saying of Christ What Mat. 79. 10. 11. man is there of you who if his sonne shall aske bread of him will giue him a stone and if he shall aske fish will he giue him a serpent 2 Another cause is that wee might vnderstand which hath beene alreadie saide of vs that we ought not to draw near vnto God but in the name of his naturall sonne Iesus Christ For in him alone wee are adopted and made his children 3 The third when we are commanded to call him our father in common rather then particularly properly my father wee be taught that true charitie and brotherly loue towardes our neighbours is required of vs in praier for as much as wee be all the children of the same father heires of one and the selfe same inheritance Whosoeuer therefore make not their prayers to God in the name of Iesus Christ or doe carry priuy hatred or enmitie against their brethren cannot pray to God with this forme of praier Theoph. Why hath Christ added these words which art in heauen Mat. Not to signifie that his Maiesty is shut vp within heauen which indeede as it is infinite the whole world containeth not But 1 That he may bee distinguished from our earthly fathers and that together wee might vnderstand how much better he is then they and more able to help vs. Therefore Christ said to his Disciples If you therefore Mat. 7. 11. which are euill can giue good giftes to your children how much more wil your father that is in heauen giue good things to them that aske them of him 2 Secondly those wordes were added that comming to God wee should lift vp our mindes aboue all earthly and fraile things how beautifull or goodly soeuer 3 Finally that we might earnestly and indeed acknowledge the incomprehensible greatnesse the maruailous wisedome and infinite power of him whom we pray vnto which verily doe farre more clearly shine in the heauens then in the earth to the end we might worship him with the more reuerence and rest vppon him with greater trust and assurance The first petition Hallowed be thy name Theoph. Let vs come to the three petitions that respect the glory of God Which is the first of them Matth. It is contained in these wordes Hallowed be thy name Theoph. What is the meaning of it Mat. The exposition of the first petition We desire of God that the knowledge of him may bee spread abroad throughout the whole world that his name may be sanctified that is that all men may giue him his due honor Theoph. Wherefore makest thou mention of the knowledge of God which Christ mentioneth not in this petition Mat. Because God cannot be truely hallowed and worshipped except his knowledge go before For we cannot worship nor praise him of whom we be ignorant and whose excellency and power is vnknowen to vs. Hence is that saying of the Prophet According to Psal 48. 10 thy name O God so is thy praise vnto the worlds end Theoph. Is not this hallowing of the name of God the same with that whereof thou spakest in the exposition of the third commandement Matth. The very same and therefore the exposition of that commandement may be in stead of an exposition to this petition and shew how the name of God is to be hallowed The second petition Thy kingdome come Theoph. Let vs passe ouer to the second petition Matth. The exposition of the 2. petition It is this Thy kingdome come Now in it wee desire of God that the knowledge of his Maiestie being giuen vnto men he will cause all to be gathered in the Church For in it hee raigneth by the scepter of his word and by the power of his spirite Theoph. That I may the more easily come to the true meaning of this petition I doe first demaund of thee wherefore that rule and dominion which God exerciseth ouer his Church is called his kingdome after I will aske thee concerning the word Come Mat. That rule is called by the name of kingdome for
of God with innumerable promises made vnto those that did often exercise themselues in it and the sonne of God himselfe had giuen vs an example thereof who also doth commād that we should pray without ceasing By the which answer that Noble was man not a litle edified Theoph. I may confesse the same of my selfe Furthermore I do acknowledge that hitherto I did neuer know the answere of this question so clearely as I haue vnderstood it by this comparisō of armor which indeed I thinke most fit to bring light vnto this doubt And verily in the meane time it doth not a little agree vnto prayer For prayer is vnto vs in stead of spirituall weapons by the which wee may fight against and ouercome our spirituall enemies the deuill the flesh and sinne Hithervnto is referred the saying of Paul Rom. 15. 30 I beseech you brethren for our Lord Iesus Christes sake and the loue of the spirite that yee would striue with mee by your prayers to God for me Moreouer this reason ought to take place in all the affaires of men the euent and issue whereof notwithstanding it depend and hang vppon Gods prouidence yet are not humane meanes to be neglected which the Lord ministreth vnto vs to doe them by otherwise God is tempted and despised Let vs come to the other question what needes it to craue of God by prayer things necessarie seeing that he knoweth them farre better then we our selues Mat. That it is necessary to pray to God although he know better then our selues what is expedient for vs. Notwithstanding he would that we should obtaine them by daily prayers 1 First that we may be kept in some feare and reuerence by this outward adoration and worship by the which also hee meaneth to exercise vs continually in thankefulnesse that we may so much the more acknowledge him to be the fountaine of all good things 2 Secondly he doth the more declare his loue towards vs when hee doth so farre abase himselfe that hee vouchsafeth to heare our complaints one after an other peculiarly that he may prouide for them so much as he shall know to bee conuenient And by this meanes hee enflameth vs to the loue of himselfe and causeth vs to put all our hope and confidence in him 3 Thirdly by that familiar commoning or talking with him he meaneth to make vs wel acquainted with his excellent maiestie that we may bee bold to flie to him the more freely in all our necessities as vnto our most mercifull father 4 Last of all he doth this that wee may more and more confesse that whatsoeuer good thing we haue commeth from him alone that wee should giue him thankes and vse it to his owne glorie For if hee gaue vs good things vnasked we should easily beleue either that they were from our selues or else that they came to vs by chance Theoph. While thou shewest me the cause while the Lord would haue vs to obtaine by prayer the thinges that he hath determined to giue vs thou hast by the same labour declared the excellencie and worthinesse of it For I perceiue that by it almost the whole first table of the Law is fulfilled Mat. Thou iudgest right For by it God is acknowledged with the mind worshipped with the bodie and sanctified and hallowed with the mouth Therefore also he requireth prayer of vs as his especiall worship and among all the good thinges that he bestoweth vppon vs it is the greatest forasmuch as by it wee may haue accesse to his Maiestie so often as we please For that good heauenly Father suffereth vs comming to him familiarly and laying open our wants to him euen as we might do with some familiar friend of ours Moreouer as the lawfull vse of prayer is very acceptable to God and most profitable for our selues so on the contrarie side there is nothing more displeasing vnto God and that doth more prouoke his wrath then the abuse of it Theoph. What is that abuse Mat. It may be referred to sixe heads 1 First when we make our prayers to any others What corruptions Sathan hath brought into prayer or vnto himselfe in any other name but in the name of Christ And in this Idolaters do offend that flie to Angels or to the Saints receiued into heauen 2 Secondly when the power of God is tied to some certaine prayers which superstitious persons do that number their prayers who also haue certain set forms of praying which they thinke vnlawful to exceede 3 Thirdly when God is prayed to onely with the mouth the heart in the meane time being verie farre off by the which sinne the Maiesty of God is indeede shamefully despised But therein they are especially deceiued that pray in a strange tongue they vnderstand not For it is impossible that our mind should attend vpon the things which we vnderstand not 4 Fourthly when anie prayeth vnto God with a vaine opinion of his owne righteousnesse so as he is no whit touched with the true sence feeling of his owne miserie And therein hypocrites and iusticiaries doe offend of which number that proud Pharisie was who in praying gaue thankes to God that he was not like other men 5 Fiftly when anie impenitent person or that trauelleth not to amend his life prayeth and this is the most common sinne of prayer and vsuall also with them which otherwise bragge of the profession of the Gospell Who notwithstanding they auoided the foure former faults yet are not free from this prophaning of the name of God but do most of all fall into the contempt of it Theoph. How Mat. Doest thou aske Is not this to contemne his maiestie when they pray to God that his name may be hallowed which they do defile and vnhallow in their blasphemies and great othes That his kingdome may come when they make a scorne of the ministerie of the Church That his will may be done which they do euery day set them selues against and that more is be in a great fume if any thing fall out besides their owne will Craue daylie bread which they get by vnlawfull meanes That hee will forgiue them their sinnes as they forgiue their neighbours in the meane time pursue them with deadly hatred that haue done them wrong and worke them all euils and mischiefe That he will not leade them into temptation but in the meane while purposely seeke vanities and allurements of the world whereinto they may be led Theophilus But it may bee obiected that none but meere prophane persons do the things that be against this prayer Matth. I graunt But if a man be against it it in one onely point hee doth no lesse mocke God for that cannot spring from any where else saue from the contempt of his most holy Maiesty so as hee do it knowing it and willingly Iam. 2. 10. Therefore Iames saieth Whosoeuer keepeth the whole Law and yet faileth in one point is guilty of all For euen as if one
things doe ouerthrow the prouidence of God being the ground work of cōfort to those that be assured of their saluation It cannot therfore be but the vnbeleeuers are striken with impatience as often as troubles draw neare for it falleth out to them as vnto dogges that bite the stone letting him goe that threw it But concerning things to come they bee alwayes distrustfull wherwith they are continually disquieted so as they neuer be at rest Theoph. Thou hast sufficiently satisfied me with this opposition betweene true religion and all other false religions But before we end this our speach I would haue a comparison made betweene the followers of them both Matth. What is the happinesse of the godly euen in this life It may be easily gathered of the former yea rather in most of the special points both of them were to be ioyned together of vs neuertheles seeing it seemeth so good vnto thee I will handle it by it selfe to the end it may appeare that the godly that follow the true religion are in a farre more happie estate then the vngodly foolishly giuen ouer to most fond superstitions And that not onely in the life to come but also in this present life although thou shouldest recken vp all the troubles which wee are compelled to suffer for the profession of the Gospell Theo. But how agreeth that with the saying of Paul If in this life onely we beleeue in Christ wee are of all 1. Cor. 15. 19 men the most miserable Mat. These words of Paule are not contraie to that which hath beene said of vs of the happinesse of the godly euen in this life for I do not meane a happinesse that standeth in pleasures riches no nor indeede in earthly commodities for in these for the most part they be far gone beyōd of the wicked but rather in spirituall goods which God giueth vnto vs namely when we be assured of his loue and good will and that more is of our saluation by Christ I doe therefore thinke with Paule that of all men wee are most miserable if there were not hope of a better life especially considering the afflictions which we are constrained to suffer for the professiō of the Gospell from the which in the meane time the wicked be free But on the other side we are of all men most happie when we haue before vs the assurance of the loue and good will of God the hope of our saluation For it skilleth little if the wicked excell vs in riches honour and other commodities of this life for they be things vaine and fleeting which also commonlie bring with them more disprofite then profite But we contrariwise haue spirituall riches that can neuer be taken from vs which also bring with thē sound and true ioy and that euerlasting Hereof it is that Paule affirmeth Godlinesse is profitable to all 1. Tim. 4. 8 things as that which hath the promises of this present life and of that that is to come By which words hee sheweth that the fatherly loue of God towardes his children is manifested both in this life and in the life to come Theoph. Shew me therefore wherein that happinesse of the godly in this life standeth Matth. I say that it leaueth vppon foure foundations especially Theoph. Declare the first Mat. That the faithfull being iustified by faith haue peace with God through Christ Iesus through whom saith the Apostle Rom. 5. 1. Wherin the happinesse of the godly in this life standeth wee haue by faith an entrance to that grace wherein we stand and do glory in the hope of the glorie of God whereby it commeth to passe that death it selfe is not fearefull to vs when as contrariwise it striketh horrors and terrors into the wicked by reason of the torment of conscience wherewith they be continually vexed Theoph. Go to the second Mat. That the faithfull by Christ being set free from the seruice of sinne do ouercome their affections and lusts whereunto the wicked bee bond-slaues Hereof it is that wheras the godly leade an vnreproueable quiet life the wicked contrariwise are tossed with sundry perturbations of the minde because they cannot satisfie their lusts and oftentimes they both vexe themselues to come by them and after they haue them they bee tormented both with pouerty and sicknesses sometimes also they become infamous and are punished of the magistrate Theoph. Declare the two last points Mat. The third is this that the godly haue alwaies an entrance to the mercy of God through Christ and that which more is by prayers obtaine of him whatsoeuer is necessarie but the wicked are neuer heard Finally the godly that be assured of the good will and fauor of God through Christ do wholly commit themselues to his prouidence and by the power of the holie Ghost dwelling in them do patiently beare all aduersities yea rather doe meekelie receiue them as at the hand of a most kinde Father The wicked contrariwise abide ouerwhelmed vnder the burthen of their afflictions because they can neuer be assured of the loue of God of whose prouidence they be altogether ignorant and therefore be depriued of the spirite of comfort and doe run headlong either into blockish sencelesnesse or else indeed into desperation Which things being so it is not to bee doubted but that the state of the faithfull euen in this life is farre more happy then the state of the wicked For this cause Dauid which had more then once tried all the things which haue beene said of the godlie speaking vnto God saith after this manner Behold ô God our shield and looke vpon Psalm 8. 4. the face of thine annointed For one daie in thy courts is better then a thousand elsewhere I had rather be a doorekeeper in the house of my God then to dwell in the tabernacles of wickednesse The reason whereof he presentlie rendreth in these wordes Because the Lord God is the sunne shield he giueth grace and glorie hee keepeth backe no good thing from them that walke vprightly O Lord God of hoastes blessed is the man that trusteth in thee Theoph. Now it remaineth that we consider of the difference that shall be betweene the faithfull and vnfaithfull after this life Matth. The difference betweene the beleeuers vnbeleeuers after this life It shall be verie great insomuch that it shall farre passe that which wee said euen now concerning this life for so long as we liue vpon this earth our happinesse lieth hidden vnder the shame of the Crosse and the wicked on the other side in this life commonly haue all things according to their desire for they be rich and be in honour and fauour But their case shall be farre otherwise when they come to the iudgement seate of the highest Iudge for then all the reproch of the godly shall be turned into euerlasting glorie and on the other side the glorie of the wicked shall be turned into euerlasting shame Theoph. Shew the
I bee deceiued the wicked doe not the will of God but God doth his will by the wicked Mat. Thou iudgest rightly For the purpose of the wicked in doing the will of God is far vnlike the purpose of God himselfe Which Isaiah himselfe doeth plainely note speaking of Sennacherib For after that Isai 107. he had saide that hee was the rod of Gods wrath and the staffe of his hand whom hee sent to a dissembling nation whom also he would command to pray and to take the spoile of the people of the Lordes wrath straight way he addeth But he thinketh not so neither will his heart esteeme it so for he imagineth to destroy and to cut off not a few nations Theoph. God then is the maruailous workman which can vse any instrument to do his worke by Mat. Yea indeede he vseth both good and euill to his glorie but in farre vnlike respect For hee guideth the affections of the former namely of the Angels and of the faithfull by his holy spirite so as the worke which he doth by them is altogether good But the other that is to saie the diuell and the wicked are moued by their owne malice and so they do wholly differ from God who neuerthelesse by his wonderfull wisedome doth so guide their actions that in the end they fall out vnto his glorie Theoph. This doctrine excellently agreeth with that which I haue heard of thee more then once namely that the sinnes of the wicked bee from themselues but while as sinning they do this or that thing that is of God Mat. Thou gatherest well For so doth God execute his iudgements For hee punisheth sin with another sinne and for the most part with a sin of the same kinde As murther with murther theft with theft according to the vnchangeable sentence pronounced by himselfe Gen. 9. 6. Whosoeuer sheddeth man his bloud by man his bloud shall bee shed Isai 33. 1. Woe to thee that spoilest when thou hast made an end of spoiling thou shalt bee spoiled Theoph. But often times it falleth out that the wicked prosper so as they be free from all aduersitie yea from deserued punishments the godly euery where be pressed down with afflictions Mat. Indeede God punisheth some sinnes in this world that both his prouidence and iustice may appeare for else he might seem not to care what mē did And againe he leaueth many things vnpunished that we may vnderstand there is another life after this wherein he will most seuerely reuenge all the sinnes of men yea with the greatnes of punishment recompēce his long patience toward them wherewith by his innumerable benefites he called them to repentance But concerning the afflictions of the godly when God sendeth thē he hath regard both to his own glory and to our saluation For according to the saying of the Apostle all thinges worke together for the best Rom. 8. 28. vnto them that loue God I omit that there may be many Hypocrites among the faithfull whose sinnes God doth worthely punish Theoph. Of afflictiōs But what profite may the faithfull reape by their afflictions Math. What profite not one kinde but manie which for the helpe of memorie I will bring into sixe heads Theoph. Declare the first Mat. The first vse of afflictiōs humilitie By them God bringeth vs to humilitie while by our owne experience hee prooueth that what soeuer goodly thing wee wondred at in our selues is nothing Hereuppon was that speach of Dauid With rebukes thou chastisest men for iniquitie thou makest his beautie to consume as a moth surelie euerie Psa 39. 11 man is vanity Theoph. What is the cause that God doth so humble vs Mat. 1 First that all glory and praise may bee giuen vnto him alone 2 Secondly that we may put away that same vaine confidence which naturally sticketh within vs so to fly to him alone and to put our trust in him 3 Last of all that we may bee the better prepared to receiue his gifts 1. Pet. 5. 5. which hee giueth not but to the humble Theoph. Come to the second point Mat. The second vse of afflictions repentance By afflictions God calleth vs to true repentance For when he chastiseth our sinnes hee doeth this to make vs vnderstand how much hee detesteth sinne wherein we do not a little flatter our selues that so also we might detest them Moreouer with this he tameth the rebellion of our flesh euen as husband-men are wont to tame theyr stout cattell with the plough and daily more and more teacheth vs obedience Hereuppon Dauid sayth It is good for mee that I was afflicted that I may learne Ps 119. 71. thy statutes Theoph. This bringeth that to my remembrance which before this time I haue heard of thee namely that God by afflictions doth correct our vices that he may allure vs vnto vertue Mat. Thou sayest well For euen as iron if it bee not occupied is marred with rust and the earth except it bee dressed bringeth foorth onely briers and brambles So also the godly if they bee not exercised with diuerse afflictions do as it were fall a sleepe in their pleasures and become dull and slowe to Gods seruice so as in steade of fruites beseeming repentance they bring foorth nothing but vanity and folly Therefore the Apostle sayeth to the Hebrewes Heb. 12. 11. euery affliction for the present time seemeth not ioyous but greeuous but afterwards it bringeth the quiet fruite of righteousnesse vnto them that are thereby exercised Theoph. It is now time to come to the third point Math. The 3. fruite of afflictions pitty to others By afflictions God worketh this in vs that wee learne to pitty such as be in distresse For no man hath compassion or suffereth with another who himselfe hath not suffered before By this argument the Apostle to the Hebrewes prooueth that Christ will haue compassion vppon our afflictions and that hee will bee our aduocate with his Father These bee his wordes wee haue not an high Priest which cannot be touched with the feeling of our infirmities but such a one as was in all thinges tempted in like sort yet without sinne Theoph. Go forward declare vnto me the fourth point M The fourth vse of afflictions praier By afflictions the Lord shaketh of our drousines and doth stirre vs vp to earnest prayer In so much as not without good cause afflictiōs be called the schoole of the holy Ghost where we are taught to pray well The Lord also commaundeth vs to pray in the time of trouble promiseth that we shall be heard Call vpon Psal 50. 15 me in the time of thy trouble and I will deliuer thee thou shalt glorifie me Which all the faithfull do often proue true in their owne experience For as the same Prophet saith Psal 34. 19 the Lord is neare those that be broken in heart and will saue the contrite in spirit Theoph. That is a most
excellent vse of afflictions Now declare the fift Mat. The fift vse of afflictions the triall of our faith By them the Lord bringeth our faith to light that we may be confirmed in it For Peter sayth 1. Pet. 1. 7. that it is tried no otherwise then gold is tried in a fornace of fire which similitude is most fit For as the fire either consumeth base things as it doth wood or straw or else hardneth as it doth the clay but precious things such as be gold and siluer it melteth and cleanseth so there be diuerse effects of afflictions according to the varietie of the persons to whom they be sent For they do either consume the wicked through impatieÌ„ce or else they harden them through despaire 1 On the contraie side they soften the hearts of the godly to call vpon God 2 They cleanse their hearts for as much as by afflictions our concupiscence is mortified 3 Finally they trie our faith For while the Lord doth temper the bitternesse of them with his loue and gentlenesse he causeth vs to take them patiently and to fashion our selues to his most holy will by the which meanes our faith is manifested Hereupon Iames calleth afflictions by the name of temptatioÌ„ Iam. 1 12. Blessed is the man which endureth temptation For when hee hath bene tried he shall receiue the crowne of life Whereunto also that is to be referred which is spokeÌ„ of Paul Rom. 5. 3. that affliction bringeth forth patience patience experience experience hope For this the Apostle meaneth that God by the comfort which he giueth vs in afflictions by experiâ—nce proueth vnto vs the truth of his promises by the which we are for the time to come confirmed in the hope of eternall life Theoph. Indeed the former foure verses of afflictioÌ„s are most excellent and this fift is nothing inferiour Hasten therefore vnto the last Mat. The sixt vse of affliction the renouncing of the world and desire of eternall life By afflictions God wil call our minds away froÌ„ these earthly things that we may earnestly desire the life to come For the Israelites if they had not bin ill intreated both in Egypt and in the wildernesse would neuer haue throughly thought vpon going to the land of Canaan which was a figure of the heauenly inheritance Therfore God doth as a carefull nurse who wheÌ„ she would weane the child layeth some bitter thing vpon the teat to cause the child to hate and abhorre it Thou hast now how many wayes afflictions bee necessarie for vs. Thou seest therefore that wee are not without cause warned by the Apostle to beare theÌ„ patiently as sent from God our father when he saith Heb. 12. 5. 6. 7. 8. My sonne despise not the chastening of the Lord neither faint when thou art corrected of him For whom the Lord loueth he chastiseth and scourgeth euerie sonne whom he receiueth If you endure chastening God offereth himself vnto you as vnto sonns For what sonne is there whom the father chasteneth not But if you be without chastening whereof all be partakers verily you are bastards and not sonnes Moreouer we had the fathers of our bodies chastisers of vs and we did them reuerence should we not much more be in subiection to the father of spirits that we might liue For they indeed for a few dayes corrected vs after their own pleasure but he chastiseth vs for our profit that we might be partakers of his holinesse Theoph. There is no cause then why the faithfull in this world should looke for all prosperitie Mat. True vnlesse they wil deceiue them selues for otherwise it were necessarie that 1 The deuill should be without enuie 2 The world without malice 3 And we our selues without sinne But the Deuill will alwayes burne in enuie against the faithfull The world with malice and mad hatred and our sinnes will minister sufficient matter vnto God who in the meane time hath care of our saluation to giue the raines vnto those our enemies to molest and trouble vs. Wherefore according to the saying of the Apostle 2. Tim. 3. 12 let all such as desire to liue godly in Christ Iesus make their accompts that they shall suffer persecutions Of prosperitie Adde hereunto that prosperitie is not alwayes profitable for vs nay oftentimes it hurteth vs. Theoph. Why so Mat. Because often it hindereth our saluation for it bringeth foorth fruits altogether contrarie to those which we reckened vp euen now 2 For it maketh vs proud and insolent and keepeth vs from the acknowledging of our sinnes 3 It stirreth vs vp to serue our owne wicked lusts and it is vnto them as a baite wherwith they are more and more set on fire 4 It maketh vs negligent in prayer and as it were putteth out in vs the desire to pray 5 It prouoketh vs to impatience and wrath and maketh vs voyd of the affection of mercie 6 Finally it maketh vs drunken with the loue of our selues and of the world draweth vs away from the meditation of the heauenly life Act. 14. 22. Therefore not without cause the Scripture testifieth that wee must through many afflictions enter into the kingdome of God Now these in the holy writings are not seldome called strikings to the end we might know them to be as it were certaine spirituall medecines which be diuersly administred by God him selfe the best spirituall Phisition to sundrie purposes according to the quality of our sicknesses and necessitie Notwithstanding he dealeth alwayes so gently with vs that he suffereth vs not to be tempted aboue that wee are able to beare For while he chastiseth vs with the one hand he doth lift vs vp with the other and causeth that the issue of the affliction is alwayes happie And so he declareth his goodnesse to vs in aduersitie as well as in prosperitie For often hee tempereth them both together or sendeth them by course least wee should bee too much puffed vp with prosperitie or throwne downe with aduersitie Hereupon the Prophet saith Psal 30. 5. weeping may abide in the euening but ioy commeth in the morning And that more is he vseth this course of things that we may the more acknowledge what the sweetnesse of prosperitie is so be more earnestly bent to yeeld him thanks For as it is in the prouerbe Sweet things deserued hath not be VVhich before did bitter neuer see Theoph. Hitherto thou hast declared certaine verie excellent points concerning afflictions which if they be earnestly fixed in our minds they wil bring no small comfort nor a litle stirre vs vp to patience Now these vnlesse I be deceiued are 1 First that afflictions come not to vs but by the will of God 2 That they be sent vnto vs froÌ„ God to our good 3 That God will assist vs to the patient bearing of them 4 That God promiseth vs a blessed issue yea at length a full deliuerance 5 Finally that by meanes of them prosperitie