that it was permitted to the Israelites for the hardnesse of their hearts that is to say as wel for their rudenesse as for their infirmitie Notwithstanding he sheweth That for the time to come it was not lawfull but for fornication Theoph. But it may be obiected that it is so farre of that the fathers of the Israelites church are excelled by vs in holinesse and sanctimonie of life that contrariwise there bee not a few of them found which did a great deale go beyond vs such as were Moses Elias Daniel c. Mat. When wee speake of the difference betweene the church of the Israelites and ours wee must not alledge some speciall gifts graunted to some speciall mē but it must be considered what was the whole body of that Church for therein standeth the difference Theoph. Declare the third difference Math. It is herein that euerlasting life was obscurely and darkely offered to the Israelites wrapped or folded vp in earthly promises For they were children as Paule speaketh whose age farre more esteemeth some smal things then those that be of the best value But now after we be come to age and are taught the Gospell by meanes whereof the benefite of eternall life is much more plainly made knowen vnto vs wee are in the verie right way ledde to the hope and meditation of it neither do wee stay in these earthly and fraile things And this was the cause why the Fathers vnder the Law esteemed this life more then we ought to esteeme it Theoph. Now remaineth the last difference Math. It is that whereof by the waie we made mention namely that the church vnder the law was as it were bounded with the borders of Iudea or shut vp within that countrey But now it is scattered throughout the whole world neither is it tied to any place Mat. 10. 5. For this cause Christ when he sent forth his disciples to preach the Gospell before his death in plaine wordes forbad them to go to the Gentiles but to the lost sheepe of the house of Israell But after his resurrection when hee had put an end to the ceremonies of the law hee biddeth his Apostles going into all the Mar. 16. 16 world to preach the Gospell to euerie creature Behold what the differences be between the old and our Church Now these haue beene the cause that the bookes of the Bible which respect the state of the Church before Christ was borne had the name of the old Testament and those which were written after his resurrection are called the new Testament or the new couenant yet not that there be two couenants or two Testaments betwixt God and his Church for there is onely one which is diuersely considered Theoph. Let vs goe forward to the rest What is the reason that wee say I beleeue the Church and not I see the Church Mat. Although particular Churches be seen of vs yet because here is intreated of the vniuersall church which we cannot behold with the eyes of the bodie therefore wee doe not saie I see but I beleeue the Church I adde moreouer that the Church properly is no other but that companie of the elect For the hypocrites and reprobats which are mingled with the particular Churches are not members of the vniuersall Church I do annex furthermore for a larger declaration of these two arguments First 1 That it falleth out not seldome that by the persecutions of the enemies the Church is so scattered that it seemeth almost to be cleane put out Howbeit it is not so but onely for a time it is remoued from our fight euen as the wheat lieth hidden vnder the chaffe Which indeed came to passe in the dayes of Elias for 1. Reg. 19. 10. the Prophet complained that he aloue was left For he thought that all the people were fallen away from true Religion Notwithstanding the Lord answered There be remaining vnto me seuen thousand which haue not bowed their knee before Baal Therefore when the Church is hidden either in the whole or in the partes yet ought we not thereupon to ceasse to beleeue that it is For the Lord said by the Prophet that Israels seed Ier. 31. 36. should not faile as long as Sunne and Moone should bee in the heauens The same thing doth Christ confirme Mat. 16. 18. whē he saith that it shall neuer be that the gates of hell shall ouercome the Church that is to say that neither the Deuill nor his Angels shall euer bee able to bring to passe the finall or vtter destruction of the Church howsoeuer God sometimes so giue them the bridle that is to say such libertie that they bring vpon it great calamitie The Church therefore may most fitly be compared to that bush which Moses heretofore saw in the wildernesse Exod. 3. 2. which burnt in the fire and yet was not consumed Theoph. Howe doth the speech of the gates of Hell whereof Christ maketh mention agree with the practises deceipts and counsels of the deuill Mat. It is a similitude or likenesse taken from common wealths in the which in former times iudgement was vsed at the gates of their Citties where also the store of Armour munition for warre was kept Hereupon Iudg. 5. 8. it grew that cōmonly in ancient times the gates were taken for strength and counsell Theoph. Bring forth the other argument by the which thou mayst proue that the Catholike Church is to be beleeued Mat. It is drawne from this that although in it there haue alwayes bin manie elect seeing the word of God is neuer preached in vaine yet neuer the lesse all they that ioyne them selues to particular churches do not straight way belong to the vniuersall church that is to say are not by and by of the number of the faithfull and chosen For as saith Austen Hom. 45. vpon Iohn there bee many sheepe without the sheepfold of Christ which God in his time will call so there be many wolues in the verie Church whose hypocrisie the Lord in their time will discouer Therefore God onely knoweth who be his to vse the wordes of the Apostle And this is the cause why making 2. Tim. 2. mention of the inuisible Church I comprehēded vnder it the elect of God still liuing in the earth Theoph. But are the elect them selues being called of God and ioyned to the particular churches vncertaine of their saluation Mat. No not so For each of them may know their owne faith by the feeling put into them by the holie Ghost and anothers faith they cannot The word of beleeuing containeth all these things For it is as if thou saydest I beleeue that there is a certaine companie of the faithfull and elect in the Church which God defendeth in this world of whose number I certainely know that I am In the meane time Christian charitie requireth this that we iudge well of all those that haue ioyned thēselues to particular churches so long as they shew themselues
God From whēce it is easie to gather that Christ is the onely foundation of our faith which the holy Ghost hath ingrauen in our hearts And this is as it were the summe of the Christiā faith which commonly is called the Apostles Creede The exposition of the Apostles Creede Theoph. Let vs therefore speake of this confession of faith the whole whereof I desire thee to expound vnto me But before I come to the partes of it I will propound three things wherein I desire to be satisfied of thee proposition 1 First why it is called the Apostles Creede proposition 2 Secondly seeing the doctrine which is contained in it generally belongeth to all the faithfull why we say I do beleeue in God not we beleeue in God proposition 3 Thirdly what properly it is to beleeue in God Mat. The word Symbolum which in English sometimes we translate Creede in this place signifieth as it were the gathering together of many parts into one which terme doth not vnfitly agree to the confession of faith which we see is made of many articles Now it is called the Apostles Creede because it containeth as it were a brief summe of all the Apostolicall doctrine written in the bookes of the old and new Testament Theoph. Let vs come to the other point whereof I doubted why do we say rather I beleeue in God then we beleeue seeing this doctrine is generall and all Christians are bound to beleeue it Mat. That is for two causes cause 1 First because every man can giue testimonie of his owne faith but of another mans faith he cannot cause 2 Secondly to the end we should vnderstand that these articles were not written so much to teach vs as that by them we should be built vp to saluation otherwise they should profit vs no more then if a sicke man saw a medicine hauing vertue to driue away a maladie the working whereof he knew and yet did neglect to take it Now we professe that applying of it to our selues when euery of vs saith I beleeue Theoph. As farre as I perceiue there is no little likenesse betweene the sickenesse of the body and the sicknesse of the mind as also betweene the way of attayning the health of the one the health of the other Mat. Yea indeed there is great likenesse For as in the sicknesse of the body there be three degrees to the obtaining of health that is to say the 1 Knowledge of the sickenesse 2 The knowledge of the remedy 3 And the applying of it So also it fareth with our spirituall sicknesse sinne For whosoeuer knoweth that sicknesse is come to the first degree of health If he know the remedy which is Christ he is in the second But all this is to no purpose except the remedy by applied by faith Theoph. Let vs therefore come to the third What is it properly to beleeue in God Mat. To beleeue in God When we speake of God we say that we beleeue three manner of wayes belief 1 First to beleeue one God belief 2 Secondly to beleeue God belief 3 Thirdly to beleeue in God Wherof the first two degrees are they by the which at length we come to the third To beleeue one God is as much to say thou beleeuest that there is one God To beleeue God is to beleeue that God is true concerning his promises declared in his word To beleeue in God is according to those promises to put thy whole trust and hope in God which belongeth to the faithfull only who by true faith apply those promises to themselues Theoph. Thou doest then account them infidels that stand still in the first or second degree Mat. I do indeed for they beleeue no more then the deuils themselues do Theoph. Thou hast satisfied me we are therefore to come to the parts of the Creede Mat. The parts of the Creede They are foure 1 Of faith in God the Father 2 Of faith in his sonne Iesus Christ 3 Of faith in the holy Ghost 4 And concerning the Church Theoph. Why our faith is referred to each person by it selfe But why is our faith distinctly referred to euery person by it selfe seeing that it is one God in whom we beleeue Mat. That our faith may be the better strengthened which is then done when seuerally we perceiue what each person by his distinct propertie hath wrought in our saluation Our faith notwithstanding is referred to one God Theoph. How Mat. It is all one as if a man should say I put all my hope and trust in one God of whose loue I can not doubt For whereas he is distinguished into three persons euery one of them confirmeth in me the assurance of that loue For the Father hath both created me by his omnipotencie and doth also guide me by his mercifull prouidence The Sonne hath redeemed me by his death reconciled me to God the Father and euen now maketh intercession to him for me The holy Ghost by his diuine power hath sanctified me ioyned me with Christ his Church that with it I might be partaker of all his giftes vntill he bring me vnto eternall life The first part of the Apostles Creede which is of faith in God the Father Theoph. In this exposition of the Creede which thou hast euen now made there be some few things whereof I will aske thee I will keepe the order of the parts in propounding my questions Whether the Father onely created vs. I wil therfore begin with God the Father by whose gracious prouidence thou saidest that we are ruled question 1 First I demand therefore whether the Father onely created vs question 2 Secōdly why thou makest here mention of his mercifull prouidence whereof there is no one word in the Creede Now answer me to the first Mat. Those three persons for as much as they haue all one essence namely the Godhead and therfore are one God do nothing apart or a sunder one from the other Therfore both in our creation redemption and sanctification euery one of the persons wrought according to their distinct propertie Theoph. In those three diuine workes shew me this distinctly Mat. Psal 33. 6. Concerning the creation the Scripture doth teach vs that the Father made all things by his word that is to say by his Sonne and by his spirite Concerning our redemption the Father saith Christ so loued Iohn 3. 16. the world that he gaue his onely begotten Sonne to the death for our redēption which death the Sonne suffered by the power of the holy Ghost The same also Heb. 9. 14. so is to be vnderstood of our sanctification whereof the Father is as it were the beginning For Christ praying for the faithfull saith Father sanctifie them The matter of our sanctification is in the Sonne for he addeth Iohn 17. 17. 19. I sanctifie my selfe that they also may be sanctified And the holy Ghost is as it were a cōduit through the which that holinesse floweth
righteous thing that the worship of God should be according to his owne prescription and not after the inuention of men Forasmuch as we also which are created of him do require this of our seruants that they serue vs according to our direction Matth. Right for otherwise we might thinke our selues not the masters but the seruants of our seruants Should it therefore be righteous and iust that God which is our Creator Lord should allow that in vs which is of vs condemned in our seruants as a thing vnrighteous and vniust Theoph. Seeing they onely be good works which God hath commanded in his law let vs see what that law of God is Mat. It is that which himselfe deliuered to his people by the hand of Moses which also with his owne finger he wrote in two tables of stone fifty dayes after the deliuerance of the people out of their bōdage in Egipt which also is commonly called the morall law The morall law Exod. 20. 2. Deut. 5. 6. beginning thus Heare Israell I am the Lord thy God Theoph. Why is it called Morall Mat. Because it entreateth of manners as it appeareth by the etimologie or true interpretation of the word For it sheweth vs the vertues to be followed to obey God as also the vices to be auoyded least we run into his displeasure The Morall law distinct from ceremoniall and Iudiciall But it is also called Morall for difference sake frō the ceremoniall which cōprehendeth the ceremonies prescribed of God in the old Church as also from the Iudiciall or Politicall law which conteineth iudgements and the penalties to be inflicted vpon the breakers of this morall law Theoph. Is not this morall law the same doctrine whereof the Philosophers wrote so many bookes and which they called Morall Philosophie Matth. The Morall law grauen in the minds of men as it were renued by Moses expounded in many places of the Scripture Altogether For it is nothing else but the law of nature which God hath in grauen in the hearts of men which also because by little and little it wore out for it was greatly darkened by sinne he did as it were renew by that proclaiming and writing of it Therefore concerning the Philosophers they onely attained vnto and taught the shadow of that the bodie whereof and the very truth it selfe is most briefly purtrayed or painted in this law and is after beautifully set out in the proper colours in the writings of the Prophets and Apostles For the Prophets and Apostles so often as they entreate of vertues and vices be the true interpreters of this law Theoph. Wherfore sayest thou that the Prophets and Apostles when they speake of vertues and vices be the true interpreters of this law Mat. Forasmuch as the Lord forbad that any thing should be added to the law or taken from it it followeth necessarily that it is most perfect and that therefore whatsoeuer the Scripture in any place doth command or forbid vs ought of necessitie to be referred vnto the law and be accounted an exposition of it And indeed by this meanes he would take away all excuse from the transgressors of the Law Theoph. How Mat. The morall law comprised in verie few words First that no man should pretend the largenesse of it as an excuse why hee had not learned it by heart the Lord would haue it brought into so manie precepts as we haue fingers vpon our hands Wherevpon more then once it is called of Moses ten words More largely declared Afterward least anie by the shortnesse should seeke to excuse himselfe that hee could not come to the vnderstanding of it the Lord would expound and declare his owne minde more at large by his Prophets and Apostles The exposition of the morall Law Theoph. Wee are therefore to examine this morall Law How manie parts be there of it Math. The Lord himselfe is the deuider of it and hath deuided it into two Tables In the former whereof Two Tables being comprised in foure commandements hee would establish true religion for it teacheth all the worship which he requireth of vs. But in the later in six commandements he hath taught the loue friendship and fellowship to bee kept among men for in it hee hath commanded all the things which serue to maintaine peace and agreement amongst vs. Brieflie the first Table commandeth all the dueties which man oweth to God And the later all that man oweth The summe of the moral Law to man according to the will of God For the commandements of the later Table are to be referred to the first that is to saie they ought to bee kept not indeed for our neighbours sake but for Gods sake of whom they be commanded The first Table of the Law Theo. Now we are come to the exposition of the former commandements of the first table I do therefore demand of thee what order thou thinkest good to bee kept that the whole matter may be made the plainer Mat. The order of the first Table 1 My counsellis that in the first place we expound the Preface set before the Law 2 Secondly I will deliuer some general rules of speciall good vse to giue light to euerie commandement 3 Which things being set downe these foure commandements of the first Table shall generally bee expounded and together it shall be obserued of vs how well they agree one with the other And at length wee will come to the exposition of each commandement by it selfe The preface of the law Heare O Israell I am the Lord thy God which brought thee out of the land of Egypt out of the house of bondage Theoph. I will follow the order which thou aduisest and will begin at the preface of the law What therefore is the meaning of it Matth. First the Lord would make vs attentiue to the hearing of the Law when hee saith Heare Israell 2 Hee doth also challenge to himselfe power and the right of authoritie in these words I am the Lord wherein he shewerh that wee owe him obedience as vnto our Lord. 3 But because he requireth of vs not a constrained but a voluntarie and willing obedience he allureth vs vnto it by a rehearsall of his loue toward vs and that is propounded in these wordes thy God that is to say which do embrace thee with good will and fauour Finally he bringeth forth a notable testimonie of that loue when he saith Which brought thee out of the land of Egypt out of the house of bondage In which words he declareth the selfe same thing as if he should say I haue deliuered you from the tyranny of the diuell and sinne that I might bring you to eternall life For that temporall benefite in times past bestowed vppon the people of Israell was a tipe or figure of the spirituall deliuerance of the Church Theoph. But the Lord seemeth not to speake to vs in these words Heare Israell but onely to the Israelites that
word of God which is most certaine and vpon the truth whereof resteth all Christian doctrine The. What vnderstandest thou by the word of God Mat. The Canonicall books of the Bible whereunto for this cause is giuen the name of holy Scripture Theoph. How came it to passe that those Bookes were called the Bible Mat The Christians of the primitiue Church after they had gathered into one volume the bookes of the Prophets and Apostles by an excellency called that volume in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because those bookes farre passe others For truly the word of God in worthinesse and excellency goeth beyond all the words of men Theoph. But how maie it certainely be proued that the doctrine which is contained in those bookes is the word of God seeing that the Prophets and Apostles who it is certainely knowne were men were the authors and writers of them Mat. First of all indeed it is necessarie that the holy Ghost which spake by them nay whose instruments onely they were do engraue that faith in our hearts Then that assurance maie be confirmed by obseruing the speciall excellency which it is easie to perceiue in those writings as also the most holy effects which they worke in vs. Theoph. What excellency do you meane Mat. effect 1 First of all the maiesty of the Spirit of God which shineth in thē most euidently For euery where there appeare diuine and heauenlie things nothing earthlie and mortall or that agreeth with the corrupt affections of the flesh effect 2 Secondly the consent of all the parts among them selues for although they were written by diuerse writers in sundry places and at sundrie times yet there is no lesse agreement betweene them then if they had agreed together of the matter before effect 3 Finally the fulfilling of all the prophesies deliuered long before yet precisely accomplished each of them in their proper time Ier. 26. 12. Dan 9. 24. Hence it is that Dauid giueth thē most excellent commendation saying Psal 12. 6. The words of the Lord are pure words as the siluer is tried in a fornace of earth fined seauen fold I say nothing of their antiquitie and that not without a miracle they were preserued among so manie enemies which wold haue destroied them and among such cruell persecutions Theoph. But what holy effects do they worke in vs Mat. This generall we maie marke that the Church hath alwaies as it is at this day beene gathered together by the authoritie of the holy Scripture that is to saie a companie of men of diuers ages sexes and conditions which worshippeth God according to the instructions and doctrine of that Scripture a good part whereof in all ages hath sealed the same with their bloud But the speciall or particular effects are that they rauish the reader enforce him to the reuerēce of God no otherwise then as if God himself did speak Moreouer that by the reading of them our hearts are touched with an earnest feeling of our sinnes Last of all that they lift vp our minds aboue all heauens kindle within vs a desire of a better life cause vs that in comparison thereof we do easily despise all other things All which are not done by the writings of men notwithstanding they be artificiallie handled Therefore the Apostle to the Hebrues saith that the word of God is liuing mightie in operation and piercing more then anie two edged sword and that it doth reach euen Heb. 4. 12. to the diuiding asunder of the soule and the spirite of the ioynts and marrow Theoph. Verily these are most strong arguments to prooue the truth of Gods word But there bee some which say that all the authority of it dependeth vpon the Church Mat. They do as if one should say that the light of the sunne hangeth vpon the testimony of men For as the Sunne shall not cease to shine although all men be blind euen so the word of God shall neuer receiue losse whether it be allowed or dissalowed of men Moreouer how can it be that the authority of the word of God should depend vpon the allowance or consent of the Church seeing that the Church it selfe borroweth all her authoritie of the word as it were of her foundation for it is built vpon the foundation of Ephes 2. 20. the Apostles and Prophets Theoph. But they say that in this place it is not meant of the truth of the word in it selfe but of the meane whereby it is vnderstood and receiued of men Which they affirme to hang vppon the testimony and allowance of the Church To which purpose they alleadge this saying of a certaine Father I should not haue beleeued the Gospell if the authoritie of the Aug. contra epist fund Manich. Church did not moue me Mat. This sentence maketh not for them For this was the mind of that holy man that being a stranger from the faith he was moued by the authoritie of the Church to embrace the Gospell and that after by the working of the holy Ghost he was confirmed it that faith Which hee doth a little before declare in these words The Church first calleth vs to beleeue that which yet we are not able to see that being made strōger in faith we may come to vnderstand that which we beleeue not now men but God himselfe inwardly strengthening and lightning our mind Which thing I doubt not but it is true namely that the witnesse which the Church giueth to the word of God doth not a little moue vs to embrace it But then onely this is when our faith is beginning for when it is come to any age and we our selues by reading hearing of the word haue tasted of that truth then we beleeue not by the testimony of the Church but by that which the holie Ghost sealeth in our hearts In so much as if the Church should then teach vs a doctrin diuerse from that we would not giue our consents vnto it This shall be made plaine by the example of the Samaritanes Those hearing the report of the woman with whō the Lord had spokē that he was the Christ beleeued But after that themselues had heard him they said vnto the woman now wee beleeue not any Ioh. 4. 39. 42. more for thy saying for we haue heard him our selues and do know that this is indeede the Christ the Sauiour of the world Theoph. This example bringeth no small light to this doubt But hitherto sufficientlie of the truth and authoritie of the word of God now let vs in a few words consider what it doth containe Mat. It hath in it at large whatsoeuer concerneth the glorie of God for our good and saluation Theoph. By what meanes doth it teach vs to attaine saluation Mat. By the true knowledge of God and of Iesus Christ which it doth teach Teoph Let vs therefore first intreate of the knowledge of God and after we will speake of Christ in the proper place What do the