is of things that concerne our saluation such as the Sacraments be Theoph. Why is it againe required that there bee a promise added Mat. The third condition Because vnlesse there be a promise the Sacraments shal be vnprofitable vnto vs. Now that promise which on the behalfe of God hath the effect is as it were the soule of the Sacraments whereupon all their force and efficacy dependeth and not vppon the holinesse or worthinesse of him of whom they bee ministred or vpon the vertue of some wordes pronounced Therefore without that promise the Sacraments shall be nothing else but vaine and fruitlesse ceremonies Theoph Thinkest thou that the Sacraments if they be ministred of some wicked man and hipocrite haue as much efficacie and force as if they were ministred by some good man Mat. I thinke it so as on our part we bring nothing to hinder it as good seed if it finde good ground will beare fruit notwithstaÌ„ding it be sowen of some naughty Vpon whoÌ„ dependeth the efficacy of the Sacraments The number of the Sacraments and wicked man For the vertue of it hangeth not vpon the lower as the Sacraments do not vpon the Minister but vppon the blessing and grace of God alone Theoph. Let vs come to the number of the Sacraments How many be there in the Christian church Mat. Two namely baptisme and the Lords supper Theoph. Seeing they declare vnto vs one thing euen as the word doth namely the loue of God toward vs in Christ what is the cause that they be two in nuÌ„ber Matth. Because by Baptisme God doeth witnesse that we be receiued of him into couenant through the communion of Christ and his giftes but by the supper hee assureth that wee are held and kept in vntill we bee receiued into the heauenly life And for this cause Baptisme is onely once ministred but the Supper oftentimes Theoph Declare this reason to me more at large Matth. Yet to me it seemeth easie For seeing Baptisme is the assured conueyance vnto vs of the couenant made with vs in Christ if it should be iterated or vsed the second time or oftner it were all one as if we said that God had abrogated or disanulled the first couenant to ordaine or appoint another which indeed is altogether contrary to the verie nature truth and constancy of God For the Apostle saith I am 1. 17. With him there is no changing or shadow of turning But concerning the Supper it is altogether required both for edifying and for comfort that it be oft repeated 〈◊〉 â—…sed of vs for asmuch as such in the weaâ—nesse of 〈◊〉 faith wee do euery moment call into doubt whether God will continue in his loue toward vs or no especially when we looke vnto our daily sinnes by the which we are indeed worthie to be excluded by 〈…〉 by this Sacrament God would assure vs of hi◠〈…〉 the which he doth both offer exhibit or giue Iesus christ vnto vs with his treasures in whom alone as hath bin said that couenant and loue hath the foundation Theoph. Whether the Sacraments be necessary to saluation I wil yet demand of thee one question generally pertaining to the Sacraments before wee begin the particular exposition of them both Whether are they so necessarie to saluation that no man can be saued without partaking of them Matth. It is a most absurd opinion of them who think that God hath tyed his grace to the SacrameÌ„ts for they be onely for this end ordained that the grace and fauour yeelded vs before in Christ should be confirmed and ratified therefore it was most excellentlie said of an ancient father Bernard epist 77. That the waÌ„t of Baptisme did not condemne but the contempt of it Theoph. But Christ saith Mar. 16. 16 Whosoeuer beleeueth and is Baptised shall bee saued Out of which words it seemeth may be gathered that Christ determineth Baptisme to be necessarie to saluation no lesse then faith and that the same may bee concluded concerning the Supper out of that which Christ himselfe said in another place Iohn 6. 53. Verily verily I say vnto you except you eat the flesh of the sonne of man and drinke his bloud you haue no life in you Matth. In the first place I will answer to those things which thou saidest of Baptisme whereof I say that in that place Christ doth not set downe the necessitie of Baptisme but rather what is that true faith by the which we are saued namely that it is not dead and hidden but liuely and declared by outward confession Insomuch as the beleeuers be ioyned to the church and be partakers of the preaching of the word and administration of the Sacraments wherunto that saying of Paul ought to be referred We beleeue with the heart Rom. 10. 10 to righteousnesse and confesse with the mouth to saluation And that this is the minde of Christ it is gathered by the member following for he saith But whosoeuer beleeueth not shall be condemned For if this had bin his meaning that no maÌ„ could haue bin saued without Baptisme he would haue said thus But whosoeuer shal not beleeue or shall not be baptized shal be condemned Seeing therefore he saith that vnbeliefe is the cause of condeÌ„nation by the contrary he meaneth that faith is sufficient to saluation which hee himselfe oftentimes coÌ„firmeth when he saith Iohn 3. 36. 5. 24. 6. 4. He that beleeueth in the son hath life euerlasting but hee that beleeueth not in the sonne shall not see life but the wrath of God abideth vpon him Concerning the other place of eating the flesh of Christ and drinking his bloud he doth not there entreat particularly of the Supper but generally of the vnion that we ought to haue with his body which indeed is altogether necessarie vnto saluatioÌ„ as hath bin shewed of vs in the first booke But that vnion is wrought no lesse by the word receiued by faith then by the Sacraments as it hath beene said already CHAP. III. Of Baptisme by the which God testifieth that we are receiued into couenant of him whiles hee doth communicate Christ Iesus vnto vs together with his benefites Theophilus NOw wee are to weigh those two Sacraments each by it selfe and in both those three conditions are to bee searched out that are required to make them truely Sacraments Let vs therefore begin with Baptisme what is the institution of it Mat. The institution of Baptisme First indeed it was instituted of God by the ministery of Iohn Baptist which thereupoÌ„ had his name Afterward it was dedicated and sanctisied of Christ in his own body when he would be baptized of him and when he commanded the Apostles to baptize Theoph. Let vs see those three things which thou saidest were required in the lawfull institution of a Sacrament namely 1 The signe and sacramentall rites 2 The signification of them 3 The likenesse and agreement betweene both Matth. The signe
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
his most perfect holinesse righteousnesse the effects or fruits whereof be the good works that we do Therfore good workes goe not before our iustification and saluation but they follow after as it was well saide by one of the ancients But that which followeth after cānot be the cause of that which goeth before By this argument Paule proueth that wee are not iustified by Ephes 2. 8. workes For he saith You are saued by grace through faith and that not of your selues it is the gift of God not of works lest any man should boast himselfe For we are his workemanship created in Christ Iesus vnto good works which God hath ordained that we should walke in them In which words he sheweth that good workes cannot be said to be the cause of our saluation because they bee done by God himselfe in vs through Christ after that we be saued by faith in him Theoph. Let vs come to the other thing which thou saidest did let that wee are not iustified nor saued by our good workes Mat. It is more plaine then the former namely because to the end a man may be iustified by workes it is necessarily required that he haue fulfilled the whole Law and that he be not found so much as sprinkled or wet with any euē the very least spot of sin before God For euen as one litle drop of inke staineth a whole goblet of cleare water so onely one sinne is sufficient to ouerthrow all righteousnesse of workes For this cause Iames saith Whosoeuer keepeth the whole Law offendeth Iam. 2. 20. in one point is guiltie of all But it is certaine that the faith full in this life cannot at any time come to the highest degree of that perfection no not to the middle of it Therfore the defect or want of righteousnesse doth by many degrees exceede all the ablenesse vnto it which any may attaine vnto by the directiō of the holy Ghost Therfore by works they ought to looke for the curse only which the Scripture pronoūceth against those that haue not perfectly fulfilled the law Theoph. Whether the faithfull can keepe the law How knowest thou that the faithfull after regeneration cannot fulfill the law Matth. Paule doth most plainly witnesse it in his owne person speaking of the condition of a man regenerated in these wordes We know that the law is spirituall Rom. 7. 14. 18. but I am carnall sold vnder sinne for to will is present with me but I find no meanes to persorme that which is good For this cause Dauid saith Psal 143. 2 Enter not into iudgement with thy seruāt for no man liuing shall be iustified in thy sight Theoph. But Luke speaking of Zacharie and Elizabeth saith They were both iust in the sight of God walking in all the commandements and ordinances of the Lord without reproofe Mat. Gene. 6. 9. The same thing is also said of Noah by Moses Noah was a iust and an vpright man in his time Howbeit the Scripture saith not that they were without sinne but that they diligently applied themselues vnto righteousnesse and laboured to walke in the commandements of the Lord. In which sence the faithfull in many places are called iust or righteous as well to note that zeale by the which they seeke to come to the perfection of righteousnesse as also that we may vnderstand that their obedience notwithstanding it be imperfect is as acceptable to God through Christ as if it were perfect Theoph. But how knowest thou that this is the meaning of the Scripture and that they who it saith were iust were not without sinne seeing the words do sound so much Matth. It is not hard to gather it out of the things which presently after be obserued of the Scripture it selfe namely that Zacharie beleeued not the wordes of the Angell and that Noah was drunken Moreouer these things be plainly expressed in it If we say 1. Ioh. 1. 10. that we haue not sinned we make God a lyer and his word is not in vs. And indeede if we do but a little more attentiuely consider of it what is he that in this life can euer Loue God with all his heart Put his whole trust in him alone Perfectly rule his owne affections So keepe his tongue vnder that it send out no idle wordes whereof at the last day Christ saith Mat. 12. an account must be giuen So keepe his eyes in order that they lust not his mind that it thinke no vaine thing If at any time he serue God to do it with that affection namely so perfect pure and whole as it is required of him Finally which letteth not many occasions of doing well or of doing something better then he doth it to escape him 1. Ioh. 3. 20. If our owne heart condemne vs in these and in many other the greatest things God saith Iohn is greater thē our heart that is knoweth innumerable sinnes which we our selues know not Of this is that saying of Dauid Who vnderstādeth his faults cleanse me from Psal 19. 13 secret faults Theoph. I haue in thy speech obserued foure kinds of sinnes whereof men are guiltie before God The committing of euill The leauing the good vndone Hidden sinnes The imperfection of the good deeds which in small number are done of vs. Which things if they haue place in the faithfull I do indeede confesse that they be farre off from being iustified by their workes Mat. There is no doubt but they be in the very best which also the Scripture cōfirmeth when it saith Iob. 11. 16. Man drinketh in iniquitie as water as if it sayd that iniquitie was as familiar and common a thing with him as to drinke Isay 64. 6. Psal 62. 9. We be all of vs as an vncleane thing and all our righteousnesse is as filthy cloutes The children of men are vanitie the chiefe men are lyes to lay them vpon a balance they are altogether lighter then vanitie Theoph. Do these things agree to the faithfull as well as to the vnfaithfull Mat. Yea verily for they of whom these things were written were faithfull beleeuers neuerthelesse they did recken themselues also in that number as Esay by name for he saith We all are as vncleane things again all our righteousnesses as filthy cloutes But if our iustice righteousnesse be such how I pray thee must it be thought of our vnrighteousnesse and sinnes Theoph. What differēce cōcerning good works is betweene the faithfull and the vnfaithfull Seeing the matter is so it seemeth altogether to follow that there is verie little difference concerning good workes betweene the beleeuers and the vnbeleeuers Mat. It followeth not for sinne only dwelleth in the faithfull but it raigneth not Howbeit in the vnfaithfull and vnbeleeuers it both dwelleth and raigneth Therefore euery beleeuer may vse that saying of Paul I doe not the good that I would The vnbeleeuers Rom. 7. 19. cleane contrariwise We doe
A LEARNED AND EXCELLENT Treatise containing all the principall grounds of Christian Religion Set downe by way of conference in a most plaine and familiar maner Written first in French by maister Mathew Virell after translated into Latine and now turned into English for the vse of our Countreymen 1. Tim. 4. 15. These things meditate and labour in them that thy profiting may be manifest to all The second Impression corrected and amended DEVS IMPERAT ASTRIS Imprinted at London by Richard Field for Robert Dexter dwelling in Paules churchyard at the signe of the brasen serpent 1594. TO THE CHRISTIAN Reader an admonition touching reading IT falleth out in matter of learning as it doeth in matter of meats For as in meates one the selfe same dish is diuersly set forth according to the inuention of the dresser and appetite of the eater so in learning one and the selfe same point is diuersly handled according to the discretion of the writer and capacitie of the Reader Hence it commeth that in humane learning euery writer almost hath his Grammer his Rhetoricke his Logicke his Philosophy and in diuine knowledge his Catechisme his Common places his Commentaries Many complaine of this as a thing which distracteth the mind coÌ„foundeth the memorie and hindereth the iudgement And not without cause For as varietie of meates do corrupt in the stomacke and breede sickenesse rather then preserue health so variety of treatises vppon one and the selfe same thing doth hinder the growth and profiting of diuerse in soundnesse of iudgement and godly life But the reformation hereof is a worke worthy of all the Churches Princes and states in christendome for the beginning and perfecting whereof priuate men can but pray and wish well and euery man carefully look to the warrant of his own worke In the mean time let no man condemne the variety and choise of Gods manifold gifts which both in bodily and spirituall thinges set foorth the riches of his wisedome and goodnesse What then Surely the corruption and vanity of men who doe eyther not vse at all or else greatly abuse the gifts and blessings of God bestowed vpon them This vanity appeareth partly in the foode of the body but more specially in the food of the soule 1. Sam. 28. 23. For no man will refuse his meate except it be in some extreame passion Besides how carefull are the most part in making their prouision how curious in asking what is wholesome or hurtfull for theÌ„ how precise and constant in keeping their hours for dinner supper how willing to keep themselues to some few kinds of meat though they haue often tasted fed on them before But touching the food of the soule which coÌ„sisteth chiefly in the pure vse of Gods publick worship and partly in holy praiers meditations and readings in priuat how many do refuse it as a fruitlesse vnsauory thing And though the most part be content for some carnall respect to shew themselues in the publicke assemblies yet who shall find a faithfull Christian that is carefull to redeeme the time and to make himselfe by priuate reading and meditation more fit to reape fruit by the publicke ministery of the word and sacraments But know thou beloued that as they who through error preiudice or self loue are so addicted to their priuat studies that they despise or neglect the publick ministery shall without speedy mercy from God fal into diuerse fond opinions and dangerous errors and pine away in their ignoraÌ„ce sins so to little purpose is out hearing of sermons abroad if there be not a setled and constant course of priuat prayer reading meditation and conference at home But because my purpose is now to speak only of reading and that very briefly for the argument is infinit and I haue somewhat touched it else where Preface to master Cuppers SermoÌ„s I would entreat thee Christian reader and in the Lord Iesus beseech thee if my request may seeme reasonable that thou wouldst be as wise for thy soule as thou art for thy body as mindfull of the life to come as thou art of this present life Four things to be obserued in reading and that for this end thou wouldest obserue these foure things as well for the one as for the other 1 Prouide the best bookes First therefore make thy prouision of good books especially of the booke of all books I meane the holy Canonicall Scriptures in that respect called the Bible then of some other such as are most fit for thy calling and capacitiy And because thou shalt want either money to buy leysure to reade iudgement to vnderstand or memory to bear away the substance of al good books prouide the best Many wil say they find by experience that in meate and apparel the best is best cheape and thou shalt bee sure to find that among bookes the best will yeeld most fruit to thy soule 2 In chusâ—ng vse the aduise of the godly learned Secondly because the most part are babes in iudgement and discerning of spirituall things though euery foole be wise in his own eyes not knowing what is fit profitable or what is hurtfull and inconuenieÌ„t let me intreat thee to aske counsell and aduise of the godly learned especially of thine owne pastor if God haue blessed thee with an able faithful maÌ„ Heb. 5. 14. or otherwise of him whose publicke ministerie may giue thee hope that his senses are exercised in the discerning of good and euill No wise man will receaue a writing for the least plot of ground without the counsaile of some learned Lawyer nor a medicine for his body without the aduise of some learned PhisitioÌ„ and wilt thou venture vpoÌ„ a booke wherein may be some daÌ„nable error which may coÌ„uay froÌ„ thee thy heaueÌ„ly inheritance or some deadly poison which may kill the soule without the direction of some godly diuine do it not 3 Be constant in keeping of houres Thirdly remember that nothing is more hard then to be constaÌ„t in holy exercises For herein the subtiltie and rage of our inuisible enemie Sathan doth most notably appeare herein the frailtie corruption of flesh bloud will bewray it selfe Here profit pleasure businesse idlenesse matters at home matters abroad coÌ„pany a thousand occasions will lye in our way as so many Lions to let hinder vs. Therefore herein gird vp the loynes of thy mind put vpon thee the whole armour of God dayly renue thy couenaÌ„t of redeeming the time made with God and thy owne conscience Thou seest that men who are most greedy of the world will not misse scarce once in a yeare their ordinary hours of eating and drinking Why then shouldest thou be so sickle vnfaithfull in forgetting omitting the times of reading and praying vnto God 4 Read a good booke through and read it often ouer Fourthly wheÌ„ thou hast begun a good booke giue not ouer till
Theoph. Of the office of Christ First therefore we must see how Christ performed the office of King Prophet and Priest And afterward how hee communicateth the same with the faithfull Mat. He did the office of a king when by his diuine power he deliuered vs from the tyranny of our enemies the deuill sinne and death whom hee ouercame that he might make vs his seruants and subiects to his kingdome which indeed he doth continually exercise in vs when he ruleth vs by the scepter of his word and by the power of his spirite He did the office of a Prophet in that hee declared all the will of God vnto vs by his word he gaue the holy Ghost by the helpe whereof it might be vnderstood of vs and we yeeld our consents vnto it This office also hee exerciseth euerie day when by the ministerie of the word and working of the Spirite he causeth vs daily to profite and to go forward in that knowledge Finallie he did the office of a Priest when vpon the Crosse he offred his body and bloud for vs to God the Father that he might bee a satisfaction for our sinnes The execution of which office is also at this day when he maketh intercession for vs. Now this priesthood of Christ is the truth and fulfilling of all the sacrifices of the old Testament Theoph. Let vs now speake of our kingdome priesthood and prophetship Mat. Apot. 1. 6. We are spiritually kings in Christ that we may ouercome the deuill and sinne 1. Pet. 2. 9. We are Priests through him to offer vp an acceptable sacrifice of praise to God Act. 2. 17. Wee are prophets that being taught the truth wee may teach others and open to them the misteries of the kingdome of Heauen Theoph. It hath bin sufficiently declared how Christ hath deliuered vs from condemnation as also by what means he hath made vs fit to attain to eternal life Now the third point remaineth namely why it is necessary that his gifts should be made ours Mat. Because otherwise they shall no way helpe vs to the satisfying of the perfect iustice of God euen as other mens riches profit not to deliuer vs out of debt except they become ours Theoph. How therefore may his gifts become ours Mat. If we be made one with him For by the benefite of that vnion we are made partakers of all his spirituall Of the vnion with Christ graces and riches which are no lesse imputed vnto vs before God thē as if they were ours by nature For this cause the Apostle saith Coloss 1. 22. that we are by Christ reconciled in that bodie of his flesh through death By which wordes of his he meaneth that the merite of Christs death pertaineth not to anie but vnto such as be grafted into his bodie and are made his members Theoph. Can therfore no man be partaker of Christs gifts except he be made one with him Mat. He cannot Euen as a woman cannot be partaker of the riches and honor of some great man except she be ioyned with him in mariage that they become one bodie and one flesh the mēbers also cannot draw life from the head if they be not ioyned with it There is therefore no true partaking of Christ except there be an vnion with him For this cause therefore Christ said to the Capernaits Vnlesse ye eate of the flesh of Ioh. 6. the Sonne of man and drinke his bloud ye shall haue no life in you In which words he plainly sheweth that we are not partakers of his gifts vnto saluation except we be as nearely coupled with his humanitie as meate and drinke are ioyned with our bodie which of all others is a most neare vnion For meat drinke when they are digested in our stomach are so turned into our substance that they cannot be distinguished much lesse separated from it Theoph. This doctrine also is aboue the capacitie of man Mat. Ephes 5. 32. It is indeed Wherefore Paule speaking of it saith that it is a great misterie Now if we can neuer so litle see the bodie of the Sunne but our eyes do dazell how can our mindes pierce to that inaccessible light of the diuine maiestie to conceiue his heauenly mysteries such as be the points which we haue hādled first 1. Concerning the Trinitie 2. Of the vnion of two natures in Christ 3. And of coupling the faithfull with the humane nature of Christ It is therfore our duty rather holily to beleeue these three fundamentall points or principles of Christian religion then curiously to examine them by the rule of our reason CHAP. IIII. Of Faith by the which we are made one with Christ and so be partakers of all his gifts Theophilus HItherto I haue hard First that God which is perfectly iust doth no way absolue the guiltie Secondly that men which are most miserable sinners are before the iustice of God guiltie of eternall death Thirdly that Iesus Christ by his death hath satisfied the exact righteousnesse of God which is imputed vnto vs to the end that being set free from condemnation we may be partakers of eternall life so as we be ioyned with him It remaineth therefore that I vnderstand how we are made one with Christ Mat. By faith euen as he him selfe testifieth in the prayer which he made to God for all the faithfull in these words Ioh. 17. 20. Father I pray thee for such as shal beleeue in me that they may be all one as thou O Father art in me and I in thee that they also may be one in vs. Whereunto also that saying of Paul is to be referred Ephes 3. 17. that Christ dwelleth in our hearts by faith And herevpon it is that these sentences be often repeated in the Scriptures 1 That euery one which beleeueth in him is absolued an◠discharged Act. 13. 39. 2 Is made the child of God Iohn 1. 12. 3 Doth not perish but hath euerlasting life Iohn 3. 16. In which places those things be attributed to faith which we receiue of Christ alone to the ende we may vnderstand that both he and his gifts are committed to vs by faith Theoph. Thou hast touched a little concerning the righteousnesse of faith which I desire to haue declared Of Iustification by thee somewhat more at large for I perceiue that Paule oftentimes speaketh of it Mat. To be iustified before God is to be accompted iust that is to say without blot vnreproueable Now Paule doth often handle this point because it is one of the speciall groundes of our faith For no man can please God but he that is iustified Theoph. How so Mat. Because as God is perfectly iust and holy so he loueth holinesse and iustice on the other side hee hateth vnrighteousnesse therefore we can haue no fellowshippe with him to be partakers of his heauenly glorie except we be perfectly righteous Therefore he saith that no vncleane thing shall
then common knowledge of God and of his truth whose life notwithstanding is most wicked Math. In deed I grant this that God sometimes giueth euen to the vnfaithfull some knowledge of his trueth which also for the most part is coloured with great words and externall shew But it is not the right knowledge of the true God which is alwayes ioyned with his obedience Neither in deede can anie man know him but he is straight wayes beloued of him but that loue cannot stand except we do obey his coÌ„mandements Therefore Iohn saith By this we know that we know him if we keep his commandements He that sayth 1. Ioh. 2. 3. I know him keepeth not his commandemeÌ„ts is a lyer and the truth is not in him Theoph. But whether of those two is the better either the knowledge of God or the obedience of his coÌ„mandements Mat. Indeed knowledge is better then obedience in this that it begetteth in vs both the loue and obedieÌ„ce of God but especially for that by it we are transformed as the Apostle speaketh from glory vnto glorie 2. Cor. 3. 18. that is to say as it were by certaine degrees as that knowledge getteth increase in vs. Neuerthelesse that image or likenesse of God doth not so expressely shine in vs in knowledge which for the most parte lyeth hid in the mind as it doth in obedience namely while we liue teÌ„peratly iustly and godly for those excellent vertues declare vs not to be bastards but the true childreÌ„ of God Theoph. Why so Mat. Because we are thought their children according to the flesh whose likenesse we haue concerning the bodie so are we accounted his spirituall children whose spirituall likenesse we shew in our works Theoph. Thou callest the wordes of Christ to my remembrance wherewith he reproueth the Scribes and Phatisies bosting them selues to be the children of Abraham If you were Abrahams children you would do the works of Abraham Ioh. 8. 39. You are of your father the Deuill and the lusts of your father will you fulfill Matth. Verie truly Hereunto also may be referred that saying of Christ which he addeth after that hee had exhorted vs to holinesse of life That you may be the children of that your Father whâ—ch is in heaueÌ„ Math. 5. 45. But this holinesse and reformation of life are effectes and fruites of repentance whereof mention was made before by vs when we spake of sanctification Theoph. Of repentance Let vs therefore nowe speake somewhat of repentance and first what is repentance Mat. It is the hatred of sinne and an earnest loue of righteousnesse by the which we are continually stirred vp to abhorre our vices and are mooued to doe good workes not for feare of punishment or hope of reward but for that loue wee beare towardes God which worketh in vs that with a ioyfull heart wee are moued to his obedience and with griefe go astray from his coÌ„mandements And therein is the promise fulfilled made vnto vs of God by his Prophets Ier. 31. 33. Ezec. 36. 26 namely that he will take from vs the stonie heart in stead whereof he will giue vs an heart of flesh wherein he will engraue his Law that we may walke in his commaundements Hence it commeth that the Law of God which in former times was grieuous and hated of vs is nowe not onely not grieuous but most acceptable delightfull euen as it is written by the Prophets Psal 110. 14. 17. 47. Theoph. How many parts of repentance be there Mat. Two Namely 1 The mortification or killing of the old man that is to say of the corruption which by reason of sin sticketh within vs. 2 And the resurrection of the new man The same also be the partes of regeneration for it is necessarie that the holy Ghost doe first kill all euils and euen corruption it self before it plant good things in our hearts But that mortification hath it force from the death of Christ of whom when we are made partakers by faith he doth not onely blot all our sinnes but also causeth that we acknowledge them and being acknowledged do hate them Which thing Paule teacheth vs in these words This we know that our olde man is crucified with Christ Rom. 6. 6. that the bodie of sinne might be weakned that hereafter we should not serue sinne Moreouer the rising againe of the new man which borroweth his force and efficacy from the resurrection of Christ worketh strength in vs by meanes whereof from the heart we apply our selues to the obedience of God which also the same Apostle plainely teacheth where he saith We are buried together with Christ by Baptisme into his death Rom. 6. 4. that as Christ is raised vp froÌ„ the dead into the glorie of the Father euen so should we walke in newnesse of life Theoph. Are then these two partes ioyned together by so strict a band that the former can neuer be seuered from the later Math. They are indeed for it is impossible that any man should be partaker of Christs death but the same also is partaker of the fruit of his resurrection The Apostle expresly affirmeth it If we be grafted with Christ Rom. 6. 5. to the similitude of his death euen so shall we be to the similitude of his resurrection For this cause so often as the Scripture speaketh of repentance it doth not only simply vnderstand some grief conceiued for our sinnes but reformatioÌ„ of life and returning to a better course which be witnesses of that sorow lying hid in the heart Therefore such as bragge of repentance and yet do not returne nor giue them selues to amendement of life are lyers and do mocke God himselfe Theoph. Thou sayest truly for in our common life he should be thought to mocke vs that said he was sure he had done vs wrong and yet in deed continued in the thing it selfe I do rest satisfied in this doctrine of regeneration But by it that is not a litle confirmed which was before proued by thee in the chapter of man namely that man by his owne nature is the seruant of sinne which neither vnderstandeth heauenly things that appertaine to his saluation neither hath anie freedome or power to do that which is good For seeing those faculties and powers are giuen vnto vs by the spirit of regeneration it is without doubt that we lacke them and therfore that we are altogether vnable of our selues to beleeue or to do well Mat. Thou gatherest well Of mans free will But because this doctrine concerning mans Free will before this time being as it is at this day in controuersie is notwithstanding of great force to the establishment of the glory of God and of our owne saluation although it hath before bin declared by vs yet I wil not thinke much to speake of it againe and to confirme it by testimonies of the Scripture And first of all concerning the true knowledge of God and of Iesus
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
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
tractable and do obey admonitions Theoph. It commeth to my remembrance that the article of the Church is set after the article of the holy Ghost because the holy Ghost beareth witnesse within vs that we be members of it Mat. Not only for this cause but especially because it is gathered together by the diuine working of it by the which indeede we are knit together into one bodie with Christ and are partakers of all his giftes that is to say the merit of his death is communicated vnto vs by the which wee obtaine forgiuenesse of sinnes the force also of his resurrection is imparted by the which we shall rise againe in that last day shal liue eternally with him All which things are in the Creed in exact order declared presently after the article of the church Theoph. Hitherto we haue spoken sufficiently of the true Church therefore we haue dispatched the first point that I propounded Of the communion of Saints Let vs therfore come to the other What is the cause that thou saydest we were no lesse ioyned by the holy Ghost with the Church then with Christ Mat. Because it cannot ioyn the faithful with Christ but it doth also ioyne them together among thēselues euen as the members cannot be ioyned with the head but they be also vnited together into the bodie Now this is a most fit similitude and best agreeth to the vniō which we haue with Christ For as the head if it be ioyned with the members guideth them nourisheth them and giueth them life and motion euen so Christ perfourmeth all these things to his Church with the which he is made one by the working of the holy ghost For this cause is this sentence so often repeated of the Apostle Col. 1. 18. 1. Cor. 12. 27 Christ is the head of the bodie of the Church The faithfull are the bodie of Christ and members for their part Therefore also Christ him selfe giueth his owne name to the Church as when he reproued Paul Act. 9. 4. Saule Saule why persecutest thou me and this he doth because the head and members be one A short exposition of the Apostles Creede Theoph. Thou hast made mee to vnderstand all the articles of the Apostles Creed Neuerthelesse I do desire to the ende the things which thou hast sayd may the better stick in my mind that the summe of the same articles should againe be declared in some short Paraphrasis or exposition as also to be taught how the faithfull may apply them to them selues Mat. Thou desirest a thing except I be deceiued not vnprofitable Therefore euerie one may comprehend the summe of the Creed and apply it to himselfe in these words I put my whole trust in God the father I beleeue in God the Father as in him which will blesse me For I doubt not seeing he is the Father of Iesus Christ but he is also my father and therefore loueth me perfectly and infinitely euen as he him selfe is perfect and infinite Now that will of his cannot be hindered by impotencie Almightie maker of heauen and earth or weakenesse as our earthly parentes are often wont For he is omnipotent and hath all creatures as well those that be in heauen as those that be in earth in his hand to do me good to keepe me safe from all sinnes and to helpe me in all my necessities so far forth as he him selfe shall know to be expedient for me who also doth so keep in bridle and hold backe the deuill all mine enemies that they cannot by any meanes hurt mee And in Iesus Christ his only Sonne our Lord. I do also put my whole trust in Christ Iesus our Lord the onely Sonne of God of the same essence with the Father and the holy Ghost who came downe into the earth that he might lift me vp into heauen which was made man to the ende he might haue the same God with me and I might haue the same Father with him For these be his words I ascend or go vp to my Father Ioh. 20. 17. and your Father and my God and your God Which was conceiued by the holy Ghost born of the virgin Mary suffered vnder Pontius Pilate Who also that he might reconcile mee to God the Father was conceiued by the holy Ghost and borne of the Virgine Marie Moreouer vnder Pontius Pilate he suffred all the reproches which I had deserued For he was bound as a guiltie person that I might be loosed out of the chaine of the Deuill and sinne He was condemned of an earthly Iudge notwithstanding he were most iust and innocent that I which am guilty of innumerable transgressions might be discharged before the tribunall seate of the heauenly Iudge Who in scorne was clothed with purple and crowned with a crowne of thornes that he might make me partaker of his glorious crowne and kingly dignitie Crucified dead and buried Who was nayled to the crosse dead and buried that he might deliuer me from the curse of death and slauerie of sinne and the tyrannie of the deuill Who for me descended into hell while as in the verie time of that passion he suffred both in soule and bodie He descended into hell the fearefull torments of the wrath of God which I had deserued and wherewith I should for euer haue beene ouerwhelmed in hell who also the third day rose againe from the dead that for my sake death being The third day he rose againe from the dead He ascēded into heauen fully ouercome he might giue me life Who finally ascended into heauen from whence I was banished for my sinnes that he might set open a passage for me into it and might in my name take possession of the heauenly kingdome Sitteth at the right had of God the Father almightie But now he sitteth at the right hand of God the Father almighty and there continually maketh intercession for me with his Father and offreth for me the merite of his death that so he may become mercifull vnto me From thēce he shall come to iudge the quicke and dead I beleeue also that at the last day he shall come visibly downe from the heauens to iudge both quicke and dead Neither is there any cause why I should feare or be afrayde of condemnation seeing I shall stand at the iudgement seate of that Iudge which is also my patron and aduocate I do therefore assuredly know that he will giue sentence on my side and absolue me that I may be partaker of his glory I beleeue in the holy Ghost I do also put my whole trust in the holy Ghost which is God of the same essence with the Father and the Sonne who also hath ioyned me with Christ and sanctified me in him Which beareth witnesse with my Spirite that I am the child of God Which maketh request for me with sighs that cānot be expressed Which comforteth me in aduersitie Which kindleth a desire
Let vs come to the third part of this commandement which is the threatning against such as breake it Mat. The third part of the third commandemēt It is conteined in these words The Lord will not hold him guiltlesse which taketh his name in vaine Whereby it appeareth that the transgression of this commandement is accounted a most hainous sin before God notwithstanding it be thought light of men and that therefore he will with grieuous punishment be auenged vpon such as be guiltie of it Theoph. Is there any thing that doth so much aggrauate this sinne Matth. Yea verily For there is no commandement in the breaking whereof there is seene such insolent contempt of God Theoph. Why so Matth. Because we are brought to breake the other commandements either vpon a false opinion of worshipping God as when we giue ouer our selues to Idolatrie and superstition or for our owne estimation when we yeeld our selues to reuenge or for our pleasure when we commit fornication or for our profit when we steale or for some feare as when we tell a lye but for the breaking of this commandement we can pretend neither the worshipping of God nor our profit nor our pleasure neither any feare Therefore the transgression of this commandement but especially blasphemy hath no other beginning but a most manifest contempt of Gods maiestie Theoph. Some are wont to excuse the matter by custome to cleare themselues of the sinne of the contempt of God Math. But I would demaund whence that custome sprong Did it not come from the very impiety mad contempt of God wherewith our mindes were wholly taken vp and possessed before For it is certaine when at the first the mind of man is lightened with the least sun-beame of the feare of God that that bad custome is presently changed howsoeuer it might goe about to defend it selfe by prescription of verie long time The fourth commandement Remember the Sabbaoth day to keepe it holy six dayes shalt thou labour and do all thy worke but the seauenth day shall bee the Sabbaoth of the Lord thy God in it thou shalt do no manner of worke thou nor thy sonne nor thy daughter thy man seruant nor thy maide seruant nor thy cattell nor the stranger that is within thy gates for in six dayes the Lord made the heauen and the earth the sea and all that in them is and rested the seauenth day wherefore the Lord blessed the Sabbaoth day and hallowed it Theoph. The fourth commaundement of this first table is yet behinde to the exposition whereof that wee may make an easier way let vs see of how manie parts it standeth Matth. Of foure 1 The first containeth the summe of the whole commandement in these words Remember the Sabbaoth daie to keepe it holy 2 The second sheweth which that Sabbaoth day is when he saith Sixe dayes shalt thou labour and do all thy worke but vpon the seauenth day shall be the Sabbaoth to the Lord thy God 3 The third teacheth how that day is to be kept holy Thou shalt do no worke neither thou nor thy sonne nor thy daughter nor thy man seruant nor thy maide seruant nor thy cattell nor the stranger that is within thy gates 4 The fourth rendreth a reason why hee appointed the seauenth day rather then any other day vnto this rest For in sixe dayes God made heauen the earth the sea and all that in them is and rested the seauenth day therefore hee blessed the Sabbaoth day and hallowed it Theoph. These foure parts are to be followed of vs in order Declare therefore the meaning of the first Matth. When the Lord saith Remember the Sabbaoth daie he teacheth vs that this commandement is of verie great waight Which to be most true appeareth euen by this that the keeping of the rest of the commandements dependeth vppon the keeping of this In respect whereof the Lord euerie where by his Prophets obiecteth to the Israelites the transgression of this commandement when hee meaneth to signifie the breach of the whole Law He addeth after that thou sanctifie or hallow it that is cease and abstaine from bodily workes that thou maiest apply thy selfe earnestly to spirituall and heauenly Theoph. Which callest thou heauenly and spirituall workes Mat. Why the Lord vnder the Law commanded the sabaoth That we may vnderstand that point we must know that the Sabbaoth was commanded of God for two causes the first whereof was ceremoniall That ceremonie also is considered in two respects For by that bodily rest the Lord meant to warne the people of Israell to abstaine and rest from their owne workes being carnall and defiled that they might suffer the holy Ghost to worke in them This doth he himselfe witnesse in these wordes See that you keepe my Sabbaoth because it is a signe betweene mee and you in your generations that you may know that it is I the Lord which sanctifie you Out of which wordes it is plaine that that ceremonie was a type or shadowe of our regeneration Secondly that ceremony serued to signifie the euerlasting rest of the kingdome of heauen which was as it were a part of the former For that cause the Lord calleth the land of Canaan rest because it was a signe or token of eternall life according to the interpretation of the Apostle to the Hebrewes The other end of the bodily rest is this that we may wayte vpon the ministerie of the Church for that is established by God in this commandement Moreouer that we may meditate vpon his workes and dilgently applie our selues to the loue of our neighbour and the instructiō of our houshold familie These are the two endes of this bodily rest the first whereof together with the rest of the ceremonies is taken away by the comming of Christ which is the trueth of it But the other is perpetuall and to continue for euer Therefore that rest belongeth vnto vs and is euery weeke to be kept one day Theoph. Let vs come to the other part Mat. After that the Lord had commanded one day for rest now he sheweth which day he will haue kept and that is the seuenth namely the last of the weeke He doth also teach howe wee should spend the rest of the weeke namely in working that is in doing our earthly businesses to the ende we may be the fitter for the rest of the seuenth day and to the performance of such things as he him selfe hath commanded Theoph. Which was the seuenth day Mat. That which we do yet call Saterday For the Lords day properly is the first day of the weeke according to the distinction made by God himselfe But that seuenth day the Apostles changed to teach that the ceremonie was done away and the rest they put off to the Lords day vpon the which Christ by his resurrection had put an end vnto that ceremonie Theoph. How did Christ by his resurrection put an end vnto that ceremonie Math. Because by the vertue and
workemanship created in Christ Iesus vnto good workes which God hath prepared that we should walk in thē And againe in another place The grace of God that Tit. 2. 12. bringeth saluation vnto all men hath appeared teaching vs that denying vngodlinesse and worldly lusts we should liue soberly and iustly and godly in this present world Thou seest how diligently good works be commended in the Scripture as those that bee acceptable vnto God through Christ by whose holinesse all their filthinesse and vncleannesse is couered Theoph. But what vse is there of them Mat. A three fold vse of good workes The vse is three-folde and those indeed most profitable The first which is also the chiefe respecteth the glorie of God that ought to be dearer vnto vs thē our owne saluation But by them it is especially aduanced as it appeareth by the wordes of Christ Let your light so shine before men that they may see your good Mat. 5. 16. works and glorifie your father which is in heauen For this cause Paul warning the Philippians to be ful of the fruits of righteousnesse which are by Christ Iesus addeth Phil. 1. 11. to the glorie and praise of God The second vse respecteth our neighbour For by the vprightnesse and integritie of our life he is prouoked to the same earnest desire and exercise of godlinesse I passe ouer the good turnes which hee hath by our charitie and good workes The third vse standeth in this that by them our conscience is quieted For they be testimonies and witnesses of our faith therfore of our saluation Theoph. But how can it be that good works shall be witnesses of our faith Mat. The cause hath already bene shewed of vs before namely for that the holy Ghost doth neuer work faith in our hearts without repentance from whence good works do flow which therefore be visible or seen testimonies of our inuisible or vnseene faith euen as the goodnesse of the tree is iudged by the good fruite and the inward health or soundnesse of a mans bodie by the outward disposition of all the parts Theoph. Therefore vnlesse I be deceiued this thou saiest that faith cannot be without good works Matth. I say so Euen as fire cannot be without heat and the Sunne without light And verily faith of it own Faith cānot bee without good works nature bringeth forth good workes For how can it be that our hearts should be reformed by faith so as wee do embrace the loue wherewith God loueth vs in Christ but that they be also stricken with loue toward him again by meanes whereof they both earnestly desire to obey him and doe labour to auoide rebellion against his maiesty I doe adde moreouer that faith can no more stand together with an euill conscience then water with fire For it cannot bee that so long as sinne raigneth in vs and we willingly offend God that wee should be assured of his loue so as wee may put our whole trust in him and repose our hope in his fauour and goodnesse notwithstanding that infinite merite of Christes death be knowen and perceiued of vs. Theoph. As farre as I see faith bringeth foorth good workes by the which it is afterward preserued in our hearts M. Faith the mother of good works of wich it is after preserued Yea verily euen as fire causeth ashes wherewith it is afterward cherished fed and maintained But by these things it is plaine that it is so farre off that faith which notwithstanding some say should destroy good works that rather by it they are built vp and fortified Theoph. Seeing then faith cannot bee without good works it followeth that all they which boast of it do not good workes be liers and deceiue themselues Matth. It followeth and that is the disputation of Iames the Apostle against the Libertines whome hee speaketh vnto in these wordes Shew mee thy faith Iam. 2. 18. without thy workes and I will shew thee my faith by my workes whereby hee sheweth that no man can be certaine of his faith which is inuisible but he hath visible testimonies of it namely good workes Whereuppon it is that the same Apostle in the end of that Chapter concludeth thus As the body without the vers 26. spirite is dead euen so that faith that is without good workes is dead that is it is not true but a shadow and a vaine empty likenesse of it Theoph. Therefore we are neither iustified nor saued without good workes although neither of them nor by them Mat. I graunt it For although the kingdome of heauen be not the wages of seruants but the inheritance of children yet no man is reckned among the children of God that is not lead by the spirite of God as Paul speaketh Rom. 8. 14. and therefore doth the workes of the spirit such as be these Loue ioy peace long suffering gentlenesse Gal. 5. 22. 23. goodnesse faith meekenesse temperance and such like Therefore the same Apostle in another place giueth warning Be not deceiued neither 1. Cor. 6. 9. fornicators nor Idolaters nor adulterers nor wantons nor theeues nor couetous nor drunkards nor railers nor extortioners shall inherite the kingdome of God The same thing also doth Christ himself confirme when hee saieth not euerie one that saieth to Mat. 7. 21. me Lord Lord shall enter into the kingdome of heauen but he that doth my fathers wil that is in heauen Mat. 5. 20. And againe in another place I saie vnto you except your righteousnesse exceede the righteousnesse of the Scribes and Pharisies you shal not enter into the kingdome of heauen Theoph. Now do I consent vnto thee do acknowledge that good workes be not vnprofitable although we be neither iustified nor saued by them Yea rather that they bee of speciall vse and therefore that the faithfull with al their hearts should giue themselues to them for as much as they serue 1 To the glorie of God 2 The edification of our neighbour 3 And to the confirmatiō of our faith saluatiō Mat. Adde hereunto that God to whom they be acceptable through Christ rewardeth them with sundry blessings both spirituall temporall according to the promises almost without nūber contained in his word Moreouer hither is to be referred the word of Reward which is vsed in many places in the Scripture as when Iohn exhorteth the faithfull to perseuerance he saith 2. Ioh. 8. Looke vnto your selues that we loose not the thinges we haue wrought but that you may haue a ful reward Christ also speaking of those which suffer persecution for righteousnesse sake saith Mat. 5. 12. Great is your reward in heauen In another place also Mat. 10. 42. Whosoeuer shall giue a cup of cold water only to one of these litle ones in the name of a disciple shall not lose his reward Theoph. The confutation of merite Seeing therefore God promiseth reward to our workes it seemeth they
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
minister The exposition of the fourth petition vnto vs those things that be necessarie for this life for al those be cōprehēded vnder the name of bread as of a thing most necessarie Howbeit this is to be noted that while we aske of God our daily bread we doe also desire all such things as be requisite and necessarie that we may eate it quietly Therefore this petition generally containeth whatsoeuer may be desired to liue quietly in this world Neuerthelesse we ought to depend and hang vpon the pleasure of our heauenly Father For he will giue vs such things as he shall know to be profitable as well for his owne glorie as for our saluation And hereupon it may be gathered why he would haue bread only asked by vs namely that we might know that bread ought to suffice vs if the Lord shall see it good to giue vs no other thing to nourish vs. Theoph. There doe fiue principall points come into my mind cōcerning this thy exposition of daily bread whereof I will aske thee 1 The first wherof is this why we pray to haue daily bread giuen vs seeing we are commanded to prouide vs by our honest labour such things as be necessarie for this life Mat. Because our labour shall be to no purpose except the blessing of God be added vnto it euen as the Psalmist expresly teacheth Theoph. point 2 Wherefore are we commāded to craue that bread which we call our Matth. The word our was added for two causes The first that we might vnderstand that that bread is promised of God and therefore is by good right called ours and so might certainly know that it cannot be denied vnto vs. The other to the end we might remember that that bread is to be prouided by lawfull meanes and wayes such as be allowed of God but not by theft or deceit For otherwise we eate not our own bread but another mans receiued not from God but from the deuill Theoph. point 3 The third point followeth why are these wordes added This day and daily Matth. That we might altogether and wholy depend vpon the prouidence of God so as we should not be carefull for things to come as if we did distrust but be content with those that be necessarie for our present neede with this hope that the Lord will prouide for the morrow Theoph. point 4 I come to the fourth point How well agreeth it that they which haue plentie of things and whose barnes and store houses be ful should aske their daily bread Matth. Because we must hold it for a certaintie and truth that bread of it selfe cannot nourish except the blessing of God be added For sometime rich men are seene worne and pined away with leannesse For this cause Moses saith Man liueth not by bread onely but by euery word that cōmeth out of the mouth of God In which wordes the Prophet doth also signifie this that the power of God doth not so cleaue vnto bread that hee cannot nourish vs without it as oft as shall please him Whereof he gaue the Israelites a singular proofe whom he fed in the wildernesse by the space of fortie yeares without bread Theoph. point 5 The last point is behind Why doth Christ command vs to pray for bread in common in these wordes Giue vs our bread rather then priuately after this manner Giue me my bread Matth. To the end we might know that we are to pray for it not for our selues alone but also for our neighbours of whose profit and commoditie Christian charitie requireth that we should be no lesse carefull then of our owne Moreouer by this manner of praying we are more more assured that we shall obtaine the bread which we pray for For as much as the whole Church doth not onely craue it with vs but also for vs euen as we also do craue the same both with it and for it For we are all the sonnes of one the same Father euen as we are taught in the beginning of this prayer while we say in cōmon Our father For the same cause also the two petitions following bee deliuered in the same forme of wordes Namely Forgiue vs our trespasses and leade vs not into tentation Howbeit they containe all the things that appertaine to the heauenly life euen as this containeth those which be necessarie for this present life Theoph. Wherefore are the things that concerne our saluation contained in two petitions Matth. Because our saluation standeth vpon two parts The first that we be reconciled vnto God and this we desire in the fift petition which intreateth of the forgiuenesse of our sinnes The other that being reconciled vnto him by the forgiuenesse of sinnes wee be kept in his loue and obedience so as we obey him being mindfull of that infinite benefite which he hath bestowed vpon vs. The fift petition Forgiue vs our trespasses as we forgiue them that trespasse against vs. Theoph. The two last petitions do remaine to be confidered of vs Let vs therefore first come to the fift What is the meaning of it Matth. Because we be all miserable sinners by reason whereof the Lord is iustly angry with vs yea rather is so long angry as our sinnes shall before him be layd vnto our charge in this petitiō we pray that for his infinite mercies sake he will forgiue them all to the end that for the time to come hee may fauour vs being at one with vs namely by the forgiuenesse of our sinnes Theoph. But why do we craue of God to forgiue vs our sinnes for the which Christ hath most fully satisfied seeing there is no place for forgiuenesse where satisfaction is made Mat. If the satisfaction were of our selues this were indeede true but seeing it is by Christ which is freely giuen vs of his father forgiuenesse agreeth necessarily with it And verily it is as if a man condemned in some summe of money were to be cast into prison vntill he had payd the whole summe and yet were not able to do it Whō if the Prince meant to pleasure without any hinderance of the law and should freely giue him that wherein he was to haue bin fined should he not haue done as much as if he had forgiuen the offence He should indeede But this similitude is most fit For as much as in this petition our sinnes be called debtes to the end we might vnderstand that by them we are no lesse debters vnto God then if a mā were in great debt vnto another yet had not wherof to pay any thing at all With this similitude agreeth also that that is writtē of Paul Putting out the hand-writing that was against Col. 2. 14. vs which was contrary vnto vs he euen tooke it away and fastned it vpon the Crosse In which words he teacheth that Christ hath most fully satisfied for our sins Theoph. The more diligentlie I consider the mysterie of our redemption so much the more commeth to my remembrance
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
it is whosoeuer therefore despise the preaching of the word of God which is in respect of vs the first step of our saluation do despise contemne their owne saluation For the Apostle saith 1. Cor. 1. 21. After that the world in the wisedome of God knew not God by his wisedome that is by the frame and workemanship of this world by the which God maketh manifest his exceeding power and wisedome it pleased God by foolish preaching to saue beleeuers Theoph. Why calleth he preaching foolish which in the former verse he had so highly extolled Mat. He doth that according to the opinion of men of whō for the most part it is despised no otherwise thē if it were foolinesse notwithstanding he teacheth that with God it is the greatest wisdome vnto those of whō it is receiued entertained with due reuerence which Christ cōfirmeth when he saith Mat. 13. 44 The kingdome of heauen is like a treasure hidden in the field which when a man found he hid it and for ioy he hath of it he goeth aside and selleth all he hath and buieth that field Theo. But in those parables Christ intreateth not of the preaching of the word but of the kingdome of heauen which indeed he saith is like vnto sundry things Matth. It is not to be doubted but that by the name of the kingdome of heauen hee doth vnderstand the preaching of the word and this is easily gathered euen out of the former parables wherein he speaketh of the seede for in them by the interpretation of Christ himselfe the preaching of the word is meant Theoph. Why is the preaching of the word called of Christ by the name of the kingdome of heauen Matth. To the end he might shew that it is as it were a key by the which the gate of the kingdome of heauen is opened vnto vs. Which thing in another place he confirmeth when he calleth the ministerie of the word the keyes of the kingdome of heauen Mat. 16. 19 Theop. Now do I desire to heare of thee what Christ meaneth by those parables of the treasure hidden in the field and of that precious pearle to the purchasing whereof he counselleth vs to sell all we haue Matth. This is his mind that the ministerie of the word far excelleth all earthly riches and that therfore it is to bee preferred before all our goods yea rather that they ought all to bee forsaken then to suffer our selues to be depriued of it A most profitable admonition to such as heare the preching of the word In the meane time notwithstanding we must diligently take heed of two extremities whereunto Sathan laboureth all he can to throw vs that he may take from vs the fruite which we are to reape of the preaching of the word The one is the contempt of him which preacheth the word The other when we attribute or giue vnto him more then is right Theoph. What discommoditie haue we by the former extremitie Mat. That we haue no fruit of his preaching whose person wee despise For the contempt of the doctrine doth necessarily follow the contempt of his person For this cause Paul meaning to cōmend Pastors in respect of the excellencie of their office applyeth vnto them this saying of Esay Isa 52. 7. Rom. 10. How beautiful are the feet of them that preach peace and bring tidings of good things Theoph. What discommoditie ariseth of the other extremitie Mat. When too much is ascribed to the person of him which preacheth the word it followeth that the force of preaching is attributed vnto his person And therefore when that is yeelded to men that is due vnto God men spoile thēselues of the fruit of the ministerie Now that is that wherein in former times the Corinthians offended when one sayd 1. Cor. 1. 12. I am Paules I am Apolloes I am Cephas his and I am Christes which mischiefe that the Apostle might remedie he beateth downe the persons of the Ministers in these words 1. Cor. 3. 5. Who then is Paul who is Apollos but the ministers by whom you haue beleeued I haue planted Apollo hath watered but God hath giuen the increase Therefore saith he neither is he that planteth any thing neither he that watereth but god which giueth increase For this cause the same Apostle saith 2. Cor. 4. 7. God hath put the treasure of preaching in earthē vessels that the excellency of that power might be of God not of vs. That is to say God for the most partsendeth ministers of abiect and base condition that their excellencie should not darken the power which he declareth by their ministerie Theoph. Now do I see the inconueniences whereun-those two extremities doe carry vs which that we may auoide the meane must be held and kept namely that we honour the Ministers for the preaching committed vnto them their preaching in respect of God whose power is manifested by it Mat. Thou iudgest rightly For we must do as if a king should send vs some gift by the meanest of his seruāts for we would entertaine him honorably in cōsideratiō of the gift brought by him but the gift it selfe we would receiue for the kings sake from whom it was sent Theoph. Let vs go forward I desire that thou wouldest shew what is the vse of preaching after that the holy Ghost by it hath wrought in vs faith and repentance Matt. What the vse of preaching is after we haue faith and repentance That both may be preserued in vs yea rather increased For as a yong child after he is borne standeth in need of nourishment that life may be both preserued and increased so he that is begotten a new by the seede of the word of God must be fed by the same that he may get strength spirituall increase till saith the Apostle we come to a perfect mā and to the measure Ephes 4. 16. of the age of the fulnesse of Christ that is till we come to perfection it selfe whither indeede we shall neuer come so long as we liue in this world Theoph. Is not the reading of the word of God sufficiēt for these things although there be no preaching Mat. No not so euen as the vse of meates is not sufficient to the nourishment of mans body except they be dressed and prepared For which cause verily God when he would threaten an extreame punishment to his people saith Amos 8. 1◠Behold the daies come that I wil send a famine into the land not a famine of bread nor a thirst of water but of hearing the word of God By the which words he meaneth that we cannot be spiritually fed without preaching Yet neuertheles the oftē reading of the word of God bringeth no litle help to the preaching of it For otherwise it should neuer haue beene so diligently commended of God Whereby it appeareth that the holy Ghost after it hath by the vncorrupt seed of the word of God wrought
the edification and saluation of the child Theoph. Why so Mat. First of all God is glorified for that he sheweth himselfe true in his promises by the which it is that he hath mercy vpon the faithfull euē to the thousand generation Moreouer the parent himselfe is wonderfully comforted confirmed in the loue of God whē he seeth that not onely he himselfe is beloued of God but also that the loue grace of God is deriued vnto his children which God assureth him of by that visible signe Finally cōcerning the child it hath a maruellous benefit bestowed vpō it that he doth so soone obtaine the partaking of Christ and his benefits by the which he hath the inheritance of eternall life By the remembrance whereof when he commeth to age he is wonderfully cōfirmed in the loue and feare of God namely whē he calleth to mind that he is so much esteemed of God that euen from his comming into the world he obtained fellowship in his couenant Theo. How the children of beleeuers lacking faith be partakers of Christ But how can a yong child by Baptisme be partaker of Christ and his benefites seeing it is certaine that he lacketh faith without which thou affirmedst before that no man can haue that felowship Mat. That indeed is true in those that be of yeares and in such as for their age may beleeue But God worketh in the childrē of the faithfull belonging to his couenant another way vnknowen vnto vs whō also the Apostle doubteth not to call holy 1. Cor. 7. 14. in so much as they cannot perish seeing they haue in them the seede of faith which verily in the due time worketh the effects in some sooner but in other later as it seemeth good to the Lord to call them Theoph. How the children of the godly be borne in originall sin I do now see that the children of the godly are to bee Baptized Notwithstanding I will yet propound one questiō before I go from the speech which I haue begun How can it be that those children of the faithfull should be borne defiled with originall sinne whose parents be cleansed from it Mat. Austen by an excellent similitude Austen de penit merit remis li. 3. cap. 18. answereth this question in these words Euen as the chaffe which by the helpe of man is seuered with great diligence frō the wheate that is threshed notwithstanding remaineth in the fruite which groweth of the sayd cleansed wheate being sowen so sinne that by Baptisme is cleansed in the parents remaineth in those whom they haue begotten Therfore our children except they be borne againe by a spirituall birth cannot bee accounted the children of God nor heires of eternall life CHAP. IIII. Of the Supper of the Lord. By the which God witnesseth that his couenāt is most certain toward vs for asmuch as by it he maketh vs more and more partakers of Christ and his benefites Theophilus HItherto hath bin spoken of Baptisme let vs now come to the Supper of the Lord and let vs begin at the institution of it Mat. Of the word Supper and the institution of it The Euangelistes shew that it was instituted of Christ the same night hee was betrayed after hee had supped and had eaten the Easter I am be according to the Law Theoph. I thinke it was thereupon called Supper Mat. It is called Supper of the Apostle not so much for this cause as to shew that it is indeede a spirituall Supper giuen of God vnto the faithful wherein he feedeth them with the body and bloud of Iesus Christ into the hope of eternall life Theoph. The three heads of the institution are to be examined of vs namely 1 The signes and Sacramentall rites 2 Their signification 3 And finally the likenesse or agreement between both Matth. The signes of the supper The signes are bread and wine which indeed do signifie the body and bloud of Christ Because the body and bloud of Christ haue that force and efficacie of feeding in our soules which bread and wine haue in our body And for this cause Christ often calleth himselfe the bread of life Iohn 6. Theoph. What difference makest thou betweene the bread and wine of the Supper and the bread and wine which we vse for our ordinarie meate and drinke Mat. In substance indeede none but in the vse and ministring of the Supper cōcerning which this I hold that the one are set before vs for the nourishmēt of the body but the other be ordained of God to be signes of the body and bloud of Christ The same also is to be thought of the water of Baptisme Theoph. Why there is a double signe in the Supper Why be there two signes in the Supper Matth. To the end we might know that in Christ we haue whole and perfect spirituall food that is whatsoeuer is requisite to our saluation It was also done for a fuller remembrance of his death For the wine that is the signe of his bloud doth as it were represent it before our eyes Theoph. Let vs come to the Sacramentall rite and signification of it Mat. It is double or two-fold 1 For the one respecteth the Minister 2 The other him which is is partaker of the Supper The Sacramentall rite of the Supper What is the duety of ministers in ministring the Supper The first is this to take the bread and to breake it whereby is signified that Christ with sufferings was broken for our redēption which himselfe declared in these words This is my body that is broken for you After to giue it being broken and to deliuer the wine in the cup by which rites is meant that God doth offer giue Christ vnto vs together with all his benefites The duetie of them that come to the Lords Table The later rite is that he which commeth to the Supper should receiue eate and drinke the bread and wine giuen vnto him which indeede doth signifie that in the Supper we do truely receiue Christ eate his body and drinke his bloud by the which we are nourished into the hope of eternall life if we do not cast him from vs through vnbeliefe Theoph. What is it to eate the body of Christ Mat. To be so nearely ioyned with his body as is the meate which we eate with our owne body Theoph. What is it to drinke the bloud of the Lord Mat. To be as truly partakers of his death passiō as if we our selues had suffered the same And this doth our Sauiour of Christ meane whē he saith Verily verily I say vnto you except you eate the flesh of the sonne of man and drinke his bloud you haue no life in you He that eateth my flesh and drinketh my bloud hath eternall life But this is to be remembred which wee spake before in the Chapter of Faith namely that by the merit of Christes death represented in the holie Supper by wine that signifieth his bloud
the Scripture vnderstandeth all the benefites of Christ but for the most part maketh mention of that only because it hath as it were the first and chiefe place Theoph. Let vs go forward What vnderstandest thou by that spirituall food which thou saydest came by the eating of Christes body and drinking his bloud Matth. Our spirituall foode in the Supper First peace of conscience namely because we are more more assured of the forgiuenesse of our sins promised by baptisme SecoÌ„dly the daily growth increase of the new man begun in vs in our Baptisme so as we haue power giuen vs to serue God better and to resist the temptations that are wont to call vs away from his obedieÌ„ce Whereupon followeth an effect of this spirituall food by name that we are coÌ„firmed daily in the hope of eternall life And by these things appeareth that which I haue said of the difference of the Sacraments that Baptisme doth testifie the beginning of our partaking with Christ and his benefites and the Supper the continuance and increase thereof Theoph. Now we are to come to the commandement and promise of the Sacrament Mat. Both be added presently after the words of institution Take eate drinke you all of this do this in remembrance of me Loe the coÌ„mandement it set down theÌ„ the promise This is my body This is my bloud For the meaning of these wordes is as much as if Christ sayd This bread and this wine doe so represent vnto you my body and bloud that they assure you receiuing the visible signes to bee indeede partakers of those things that be signified by them eueÌ„ my body bloud Theoph. But the words of Christ seeme not to haue that meaning but rather that the bread and wine are transubstantiated or turned into his body and bloud Matth. The exposition of Christes wordes The wordes themselues cannot beare it For if Christ meant to haue signified that he would haue sayd thus Let this be made my body or let it be changed into my body Theoph. What then were the meaning of Christes wordes if they were to be expounded according to the letter as they say Matth. They should rather signifie that his body and bloud were changed into bread and wine For if any saw the piller of salt whereinto Lots wife was turned out of all doubt he would say This thing that is this Piller of salt is Lots wife that hee might declare that she was turned into that Piller and such as heard those wordes would take them in that sence Theoph. I perceiue indeede that those words if they were to be expounded literally doe properly signifie as thou sayest Howbeit that sence agreeth not to the wordes of Christ Mat. Thou thinkest rightly and that former agreeth nothing more namely whereby transubstantiation is builded which indeed the very words do not beare yea rather out of it foure absurdities do follow Theoph. Rehearse them Mat. A consutation of the absurdities following vpon Popish transubstantiation 1 First if the bread wine be turned into the body and bloud of Christ there shal be no signes in the holy Supper and therefore it shall not be a Sacrament which indeed cannot be without a visible signe 2 Secondly Christes bloud shal be separated from his body which is most absurd can neuer be Moreouer the body of Christ should be infinite therefore he should not be a very man neither should he haue truely ascended into heauen by which opinion the chiefe points of our faith should be ouerthrowen Theo. Some do obiect that Christs body is now glorified at one the same time may be in diuers places Mat. This objection is vaine for when Christ instituted the Supper his body was not glorified Adde hereunto that the glorification hath not taken from it the nature of a true body but hath taken away the infirmitie and weaknesse of it which was very well obserued of one of the fathers For this cause Peter saith Actes 3. 21 The heauen must hold him vntill the time of the restoring of all things And the Angels in another place Actes 1. 11. So shall he come as you haue seene him go into heauen Theoph. Shew the fourth absurditie Mat. It is this that the wicked and hypoerites comming to the Supper should bee indeede partakers of the bodie and bloud of Christ which verilie were nothing else but to ioyne God SathaÌ„ together Moreouer contrarie vnto that which the Scripture expresly teacheth the vnbeeleuers should be saued For Christ affirmeth Iohn 6. Whosoeuer eateth my flesh and drinketh my bloud hath euerlasting life Theo. Against those who say the reprobatâ—… 〈◊〉 the Supper be partakers of Christes body bloud But Christ vnderstaÌ„deth those which eate his flesh drinke his bloud worthily For the Apostle saith 1. Cor. 11. 29. He that eateth this bread drinketh this cup vnworthely eateth and drinketh to himselfe damnation Mat. The Apostle saith not who so eateth the body of Christ drinketh the bloud of Christ vnworthely but hee that eateth the bread and drinketh the cup. For Christ should offer his body to be prophaned if he made the vnworthy partakers of it Moreouer his gifts be inseparably ioyned with his person and therefore it is impossible that any should communicate with his body but the same also must bee partakers of all his benefites eueÌ„ of euerlasting life For this cause Iohn saith 1. Ioh. 5. 12 He that hath the sonne hath life He that hath not the sonne of God hath not life Those foure absurdities recâ—…ned vp by vs doe most manifestly ouerthrow the opinion of transubstaÌ„tiation against the which experience it selfe it for as much as the bread wine of the Supper if they be kept long do corrupt WhereupoÌ„ it is plaine that their substance it not changed Theoph. I do indeede perceiue that the wordes of Christ do not establish traÌ„substantiatioÌ„ or the turning of the signes into the things signified both because the wordes themselues cannot beare it and especially in that most grosse absurdities do follow thereupon But by what arguments canst thou proue that the expositioÌ„ brought by thee doth expresse the sence of Christs wordes and that that was his meaning Mat. Of the exposition of Christes words in the Supper Seeing there must be an exposition of them it is not to be doubted but that is true and proper which may be confirmed by the testimonie of the holy Scripture whereof no absurditie followeth But that which I haue brought is such therefore it is true and proper Theoph. If thou prouest these two points thou shalt verily ouercome Mat. First that exposition is confirmed by the testimony of the holy Scripture For Paule thus expouÌ„deth the words of Christ instituting the Supper The cup of 1. Cor. 10. 16 blessing which we blesse is it not the Communion of the bloud of Christ the bread which we breake is it not the
is certaine that our election and saluation is confirmed by good workes without which as hath bin sayd it can no way be For which cause Peter warneth vs thus Pet. 1. 10 Wherefore brethren giue diligence to make your calling and election sure For if you do these things you shall neuer fall Moreouer the holy Ghost which sealeth that assurāce in our hearts cannot dwell in vs but it causeth good workes Whereupon Iohn saith 1. Iohn 3. 9. Whosoeuer is borne of God sinneth not because his seede remaineth in him neither can he sinne because he is borne of God because he cannot so giue ouer himself to sinnes to continue in them for as much as he is raised vp with true repentance by the holy Ghost Theoph. The second Epitome bringeth no lesse comfort to the minds of the godly then the first did instruction For by it both the conscience is appeased the minde comforted by a most certaine hope assurance of eternall saluation Now the third is behind which thou saydest consisted of both Matth. The third Epitome It containeth an Antithesis or contrarietie of Christian Religion with all other For in the difference betweene thē a faithfull man shall see as it were a new breuiarie of all Christian doctrine which indeed shal be both to his comfort and instruction Theoph. Let vs therfore consider of that difference Matth. It consisteth especially in fiue heads or principall points 1 First that Christiā Religiō maketh all the chiefe points of the doctrine of it to agree with the nature of the true God in the knowledge of whom it strengtheneth and keepeth the godly 2 The other is that it establisheth the glory of God in the saluation of men and so the godly are more and more confirmed in the certaintie of their saluation 3 The third that it ioyneth good workes with our saluation by a most neare band although it be no way grounded vpon them so that the faithfull cannot take any matter of boasting in them 4 The fourth that it openeth a way for vs vnto God to craue of him all things necessarie 5 The fift that it yeeldeth the godlie matter of patience in aduersitie and assurance in daungers These be the true notes of Christian Religion which indeede all other Religions do vtterly ouerthrow because they admit not Christ or else do onely receiue him in part Theoph. We are therfore to weigh these notes to the end we may shew they be established of true Religiō ouerthrowen of the rest Let vs therefore begin at the Christian Religion keepeth the faithfull in the knowledge of the true God first I would haue thee declare vnto me how it keepeth the faithfull in the knowledge of the true God Matth. It doth specially appeare by this because it maketh his perfect iustice to agree with his perfect mercy I say his perfect iustice in as much as it setteth before our eyes no other way to satisfie it but the infinite merit of Christ his sonne wherein also his perfect mercy is manifested vnto vs in that of his meere grace and fauour he gaue him to the death of the Crosse ioyned with extreme reproch to be our redemption as also that for his sake he giueth vs freely euerlasting life hauing no respect to our workes For this cause Paule calleth Christ the Image of the inuisible God In which Col. 1. 15. wordes he sheweth that God cannot be knowen so as his perfect righteousnesse should agree with his most perfect mercy but in Iesus Christ alone Whereunto also ought to be applied the wordes of Christ vnto Philip Iohn 14. 9. Philip he that seeth me seeth the Father Theoph. It remaineth that thou shew that all other Religions do ouerthrow this foundation Mat. False Religions ouerthrow the knowledge of the true God I will do that with a very little labour for this is common to them all to say that men by humane workes and inuentions may satisfie the iudgement of God so they do ouerthrow his righteousnesse which they thinke they can satisfie with vaine deuises by the which he is displeased Moreouer that men by their workes be able to deserue eternall life But whiles they set vp their own righteousnesse thereby to obtaine saluation either in whole or in part they ouerthrow the infinit mercy of god so as they worship an idol in stead of the true God Whereuppon is that saying of Paule Ephes 2. 12 The heathen be without God in the world For as Iohn saith 2. Epist. 9. whosoeuer abideth not in the doctrine of Christ hath not God And againe Christ affirmeth Iohn 14. 6. no man commeth to the Father but by me Theoph. Let vs come to the other difference let vs see how true Religion establisheth the glory of God in the saluation of men moreouer doth assure thē of it Mat. That is by the same doctrine namely because it teacheth Christiā Religion assureth men of their saluation that wee haue eternall life of the meere grace of God without any respect of our works For by this meanes all occasion of glorying is takē frō men is giuē vnto God alone which the Apostle witnesseth Ephes 2. 9. For after that hee hath taught that wee are saued by grace through faith and that not of our selues it is the gift of God not of works he presently addeth least any should boast And in another place he saith Ephes 1. 5. he hath adopted or taken vs to bee his children through Iesus Christ according to the good pleasure of his will But whatsoeuer serueth to set forth the glory of God is a true and sound foundation of our saluation For seeing it leaneth vpon the euerlasting vnchangeable good pleasure of God in Christ it is so sure to those that by true faith be made his members that it cā neuer be ouerthrowen euē as Christ himselfe witnesseth in these words Ioh. 10. 27. My sheepe heare my voyce I know them and they follow me I giue vnto thē eternall life neither shall they perish for euer neither shall any take thē out of my hād My father which gaue thē vnto me is greater thē all neither can any take thē out of my Fathers hand And for this cause hee saith in another place He Iohn 5. 24. that beleeueth in him that sent me hath euerlasting life and shall not come into condemnation but hath passed from death to life Which things being so the faithfull may reioyce with Paule in these wordes I am perswaded that neither life nor death neither Angels Rom. 8. 36. nor principalities nor powers neither things present nor things to come neither height nor depth nor any other creature can be able to separate me frō the loue of God which is in Christ Iesus our Lord. Theoph. It is now thy part to shew that this fundamentall point is ouerthrowen of other Religions Mat. False Religions ouerthrow