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
not of the ceremonial Likewise also in the Epistle to the Galathians where he doth especially entreat of the ceremonies hee alleadgeth both the sentences of Moyses namely the curse to those that fulfil not the whole law and life to those that keep it And in the former indeed hee teacheth that so many as trust to the workes of the Law to be iustified by them be vnder the curse because they cannot wholly and fully keepe it But in the other he declareth that there is so much differēce betweene the law and faith that if any man bee iustified by faith hee cannot in any sort obtaine it by the Law But it is certain that as well the curse threatned to the transgressors of the Law as the promise to eternal life made to such as fulfill it are not to be restrained to the ceremonies alone but also are to bee referred to the morall Law and that too by more right for as much as God as Hosea saith preferreth mercy before sacrifice Hos 5. 7. Moreouer after the Apostle in the secōd chapter of the Epistle to the Ephesians hath affirmed that wee are saued by grace through faith and that not of our selues he addeth but of the gift of God not of workes least any man should boast himselfe Which wor is do most euidently shew that the Apostle speaketh not of the ceremoniall works but of morall which giue men far more large matter of boasting then the ceremoniall doe Finally when he writeth to Titus Tit. 3. ◠that wee are saued not by the works of righteousnesse which we haue done but by the mercy of God who seeth not that the Apostle doth especially entreate of morall works to whom the title of righteousnesse agreeth far better then to the ceremoniall Which things being so there is no doubt but that the Apostle whensoeuer he speaketh of the workes of the Law to proue that we are neither saued nor iustified by them doth no lesse meane the morall then the ceremoniall yea rather that he doth shut out both from the cause of saluation and righteousnesse Theoph. But why be they so often called of him the workes of the Law Matth. To teach that if the workes commanded of God and euen contained in his own law be to no purpose to iustifie vs that the works commanded and deuised by men are much lesse able and fit to do it Theoph. Why God gaue a Law that we cannot keepe Now do I agree vnto thee For I perceiue that we are neither iustified nor saued by workes neither in the whole nor in part as hath beene diligently proued by thee And verily vnlesse I be deceiued there is great iniury done to the glory of God while mē go about to darken the force power of his grace and mercie mingling the same with the filthinesse of our works But seeing the matter is so why did God giue the morall law Mat. Of the vse of the Law The Apostle witnesseth Gal. 3. 21. 12. that it was not to the end we should be iustified or saued by it For he sayth If there had bene a Lawe giuen that could haue giuen life surely righteousnesse should haue bene by the Law But the Scripture hath concluded all vnder sinne that the promise by the faith of Iesus Christ should be giuē to them that beleeue Notwithstanding it is not vnprofitable to the faithfull nay rather they do reape a double commoditie by it wherein bee comprehended the ends for the which God gaue it vnto vs. I sayd to the The vse of the Law in respect of the vnfaithfull faithfull because it hath this onely worke toward the vnbeleeuers that their condemnatiō may be the more heauie for as much as comming to the knowledge of Gods will by it they do willingly run into the contrarie Theoph. Let vs consider of that double commoditie which thou saydest the beleeuers reape by it declare the first Mat. It is noted by the Apostle in the Epistle to the Galathians For after that he hath shewed that we can Gal. 3. 19. not attaine saluation by the Law he addeth wherfore then serueth the Law It was added because of the transgressions that is that by the helpe of it we might acknowledge our sinnes as the same Apostle in another place expoundeth it in these words By the Law Rom. 3. 20. commeth the knowledge of sin For if we do examine our works by that perfection which the Law requireth of vs then it shall appeare most euidently how manie waies wee be guilty before God and therefore what fearefull condemnation we haue deserued Theoph. But what profite haue we by that Mat. Much. For as a sicke man except he throughly feele his sickenes and perceiue present danger will not go to the Phisition euen so the feeling of our sins and the danger of eternall death which we see hangeth ouer our heads driueth vs to seeke for that true Phisition of our soules Christ Iesus from whome by faith wee may receiue the remedie offered vs in the Gospell which otherwise we would haue neglected Therefore Paul saieth The Law was our schoolemaister Gal. 3. 24. to bring vs vnto Christ And in another place Christ is the end of the Law for righteousnesse vnto Rom. 10. 4. euerie one that beleeueth And this is the first commoditie which we haue by the Law Theoph. Shew briefly the other Math. After that wee be regenerated and therefore made fitte to do good workes then the Law teacheth vs whatsoeuer is to be performed of vs that we may obey God For although we can not come to the perfection whereunto it leadeth vs yet we must set it before our eies as a marke whereat we are to leuell continually that daily more and more we may striue to hit it Hereunto appertaineth that exhortation of Christ Bee ye perfect as your father which is in heauen is Mat. 5. 48. perfect The Law therefore is as it were a glasse wherin we may behold the spots of our soule and so indeed be compelled by faith to wash them away in Christes bloud Moreouer it is a lanterne vnto our feete which guideth vs that wee goe not out of the right way from the path of righteousnesse Theoph. Seeing good works be not the cause of saluation it seemeth to follow that they bee altogether vnprofitable and therefore that we neede not to bee greatly carefull of them Matth. It followeth not For God hath deliuered vs out of the hands of our spirituall enemies namely the Deuill and sinne saieth Zacharie Luk. 1. 74. that we should serue him with holinesse and righteousnesse in his sight all the daies of our life Paul also cōfirmeth the same thing in the Epistle to the Ephesians Ephes 2. 8. 9 10. For after that he hath affirmed that we are saued by grace through faith and that not of our selues it was the gift of God not of workes presently he addeth For wee are his
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
the glorie of God And this also shal be done most easily For they ouerthrow the glory of God set vp the glory of mā in that they giue vnto men the glory of their owne saluation Yea rather their owne saluation is also by this meanes ouerthrowen seeing that it leaneth vpon so weake a foundation as their own good works and merites Whereof their owne conscience is a witnesse For notwithstanding they deceiue themselues with hypocrisie it is continually in doubt and troubled with distrust but especially when they perceiue death to draw neare vnto them For then they are so disquieted that they cannot tell where to turne them Theoph. Yea but the faithfull themselues sometimes be striken with the feare of death Gods iudgement no lesse then the wicked Matth. I would not deny but they be oftentimes striken with it namely when they set before their eyes the infinite number of their sinnes and the greeuousnesse of them together with the depth of Gods most perfect iustice neuerthelesse when they cast their eyes vppon Christ crucified for them they be presently deliuered from that feare by the which indeed the wicked be swallowed vp so as they are not holpē with the benefit of Christ The godly therefore in that combat may be compared with a man vpon the top of a tower whose foundation and wals are most strong For he if he looke downward is striken with some sodaine fear from the which he is presently deliuered when he perceiueth the strēgth of the building But the wicked are like vnto one on the top of a tower but such a tower as threatneth falling yea rather is shakē with the winds which indeede presently falleth Theoph. Thou hast also sufficiently satisfied mee concerning this difference Let vs come to the third Matth. True religiō containeth the doctrine practise of good works It standeth herein that good Works be ioyned with our saluation by a most neare band although it do no way hang vppon them as it hath beene declared of vs before in the Chapter of Works For it cannot by any other meanes be that we should be partakers of Christ to the obtaining of saluation but by the power of the holy Ghost dwelling in vs by the which we are not only made fit to do well but also kept in the feare of God so as we runne not headlong into sinnes Notwithstanding although the godlie do good workes Phil. 2. 19. yet cā they haue no cause from them to boast for it is God that worketh in vs both to will and to performe according to his good pleasure Wherefore they be altogether referred to the glorie of God as also our saluation it selfe whereof they be most certaine markes False religions be against those that be indeede good works False religions establish superstitious workes which indeede bee refused of vs but good workes they put away for they so busie their followers and schollers in the obseruation of mens precepts that they set light by and despise Gods commaundements euen as experience doeth aboundantly witnesse Whereof this seemeth to bee the speciall cause that the wicked to performe their owne workes trust to their owne free-will that is to their naturall strength which in very deede is none at all and so they goe away from Christ who neuerthelesse saith Euen as the branch cannot beare fruite of it selfe that it except it abide in the Vine euen so you except you abide in me For without me you can do nothing Theoph. True religiō calleth vpon the true God purely through the onely mediator but the false do farre otherwise Declare the fourth difference Matth. It may bee taken from those thinges which were said before of vs in the Chapter of prayer namely that Christ being made ours by faith doth continually make intercession for vs with his father whervpon it is that he is mercifull vnto vs and heareth our praiers The wicked contrariwise while they come to God in their own name or any other name beside Christes they doe nothing with their prayers as well because they be vnworthy to be heard as also because their intercessors are not sufficient for that office for they haue not wherwith to appease the wrath of God most iustly kindled against him that prayeth Therefore the vngodly can neuer obtaine anie thing at the hands of God vnlesse it be in his anger and that which falleth out vnto their owne condemnation Theoph. Declare the last difference and together shewe how Christian religion ministreth to the godly matter of patience in aduersitie and for thinges to come putteth them in good assurance Matth. That is by the doctrine of Gods prouidence wherewith when the godlie vnderstand that all things bee gouerned although they seeme to be compassed about with all aduersities yet they doe from thence take comfort because they know they bee loued of God and therefore that aduersities be not sent but to their saluation as is was at large declared by vs in the Chapter of Faith For this cause Dauid did beare the railings and euill speaches of Semei most patiently he commanded the souldiers to forbeare to kill him for saith he Hee 2. Sam. 16. 10. curseth because God hath commanded him to curse Dauid In another place also being most greeuouslie oppressed of his enemies hee saith thus I was dumbe Psal 39. 10 neither opened I my mouth for thou ô Lord diddest this Iob also hauing lost his goods being destroyed Iob. 1. 30 partly by thunder and partly taken away by the Chaldeans tooke comfort of this that the Lord had giuen and the Lord had taken away By the same means also we are comfortable concerning things to come for the Apostle saith Rom. 8. 30. If God be with vs who can be against vs He that spared not his owne Sonne but gaue him for vs all how shall he not also with him freely giue vs all things As if he said Seeing God is our most mercifull Father and also omnipotent we ought to beleeue that he will deliuer vs from all dangers so far forth as he shall know it to tend to his glory and to our saluation and will also helpe our necessities which verily is confirmed by the Prophet in these words Behold the Psa 33. 16. eyes of the Lord are vpon them that feare him which trust in his mercy to deliuer their soules from death and to quicken them in the time of famine The same Prophet also in another place warneth vs saying Cast thy waies vppon the Lord and trust in him and hee will bring it to passe But other religions Psal 73. 5. False religions driue mē to impatience and desperation take from men all matter of patience and confidence whiles they make the wisedome or foolishnesse of men the causes of all the things that befall vs. Or else doe imagine a certaine bare permission or sufferance of God separated from his will or else doe admit fortune All which
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
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
instructed to what temptation each article of the faith is opposed or set against that if at any time neede shall be I may make my vse of them Matth. The vse of the articles of the faith against the sundry tēptations The things which haue bene spoken by me in the former Chapter of the person and office of Christ there is no cause in this place to repeat This onely I will shew that each article is placed in most exquisite order to the end we might acknowledge in Christ remedies against euery kind of spirituall sicknesses and against all the punishments which we haue deserued Psal 51. 7. Ephes 3. As first of all we indeed be conceiued in sinne by meanes whereof it is that wee are the children of wrath The remedie against this euill is that which in the first place we beleeue of Christ Conceiued by the holy Ghost Math. 1. 20 namely that he was conceiued by the holy Ghost that we may know our conception to be sanctified in Christ so as now euen from our first beginning we are by him consecrated to God the Father Theoph. Why was it necessarie that for these things Christ should be conceiued by the holy Ghost Mat. Because the naturall order of humane generation is defiled and corrupted so as it was altogether necessarie that the holy Ghost should haue the worke in that conception to purge and cleanse the substance of the virgin of whom he was conceiued and that thus he might be pure and farre from the blot of originall sinne wherewith if he had bene defiled he himselfe should haue needed a redeemer and mediator so farre should he haue bene from redeeming vs and from being able to reconcile vs to God the Father Ad hereunto that there can be no ioyning of the Godhead with that that is vncleane Theoph. Borne of the virgin Marie Gal. 4. 14. Mat. 1. 13. Wherefore hauing mentioned his conception is it by and by added that he was borne of the virgin Marie Mat. It was to teach vs that he did not onely take our nature as one which was made of a woman as Paule speaketh Gal. 4. 4. Mat. 1. 23. but also that we might know him to be that verie redeemer and Messias promised to the fathers for as much as he was borne of a virgine descending from Adam and Dauid according to the Prophesies of the Prophets and that in the time and place by them appointed Theoph. Why was it necessary that his mother should be a virgin Matth. That both in his conception and natiuitie the worke of God might the more plainer appeare and that there might be nothing whereby to darken it neuer so little Theoph. Declare the other articles Mat. Because after our conception and birth for the innumerable sinnes by vs daily committed we had deserued to suffer euen in this life all manner of reproches and contumelies and besides in time to come hereafter most grieuous torments both in soule and body it is expresly mentioned that Christ suffered all those things for vs when it is sayd Suffered vnder Pontius Pilate he suffered vnder Pontius Pilate for vnder him for vs or in our steed he was bound railed vpon beaten and crowned with thornes Moreouer we had deserued most cruell death with reproch and shame this also Christ suffred for vs Crucified Mat. 27. 35 For he was crucified between two theeues which kind of death was accursed of God himselfe for it was appointed for euill doers wicked men Dead But by dying he ouercame death so as death is now to vs not deadly but making aliue Mat. 27. 50 Moreouer the Iudge is named vnder whō he suffered not so much to proue the certainty of the story as to teach vs that Christ notwithstāding he were most iust innocent was for vs condēned before an earthly Iudge as a guiltie person that by his most vniust condemnation we should haue full absolution and discharge before the Iudgement feate of God Theoph. I desire to haue that more largely declared by thee which I heard euen now of the death of Iesus Christ namely that by dying he ouercame death so as it is not now deadly vnto vs but making aliue Matth. How Christ brought death to death That thou mayest vnderstand these things rightly it is to be knowne that death whē it wold haue swallowed vp Christ in whō is the foūtaine of life was it selfe swallowed vp of him so as he became deadly to death according to the Prophesie of Hosea Hos 13. 14. O death I wil be thy death Seing therfore by the death of Christ death is swallowed vp in victorie now the faithfull are deliuered frō the tyrannie of it There is no cause then why we should feare it nay rather let vs be bold to prouoke and as it were to challenge death with the Apostle crying out 1. Cor. 15 54. O death where is thy victorie Theoph. But it doth still daily exercise it tyrannie vpon the faithfull for it killeth them Mat. Death deliuereth the faithfull frō innumerable deaths Nay rather cleane contrariwise For while it seemeth to kill them it deliuereth them from a thou-and deaths that is to say from the innumerable troubles of this world to the end they may liue most blessedly in the heauens Theoph Let vs go forward to the rest Mat We had deserued that our bodies after death should be thrust into the graue which is deaths prison and that our soules should be cast downe into hell to be tormented with euerlasting paines Christ that he might remedy both these euils would haue his body buried that so he might pursue death it selfe being ready to dye into his owne hold that is to say into the graue whose nature therfore he changed so as it is no more to vs the goale of death but a place appointed of God wherin our bodies are kept against the day of the glorious resurrection For this cause the scripture affirmeth Acts. 7. 60. 1. The. 4. 13 that the faithfull departed are not dead but a sleepe Whereupon it came to passe that the fathers of the primitiue church named those places wherein the bodies of the faithful were buried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say sleeping places Moreouer Christ would tarrie in the graue some dayes that so it might certainly appeare that he was dead indeede But then he descended into hell for vs He descended into hell when he endured those most extreme torments and sorrowes euen the wrath of God which we had deserued Now those were the euerlasting punishments Mat. 26. 38 which we should haue suffered Vpon the feeling of these sorrowes he sweat bloud in the garden and not for feare of bodily death for otherwise he should haue bene the most fearefull of all other men Moreouer these sorrowes caused Luc. 22. 44. Mat. 27. 46 that in the verie agonie he cryed out my God my God why
the whole man 2 The other is that that particular iudgement may be proclaimed before all men and so there maie be a more manifest declaration of God his righteousnesse Therefore the Scripture affirmeth that in that day both good and bad shal be iudged by Christ according to their workes which without doubt shall bee brought to light as it were manifest testimonies either of the faith or the vnbeliefe lying hid in the heart although faith it selfe or vnbeliefe in those that come to years be special causes either of the saluation or damnation of men as it is declared by the Iudge himselfe Ioh. 3. 18. 5. 24. He that beleeueth in me is not condemned but hee which beleeueth not is condemned alreadie because he hath not beleeued in the name of the onely begotten Sonne of God Theoph. Why Christs death is mētioned oftner in the Scriptures then the other things he did for vs I do now at length acknowledge all the articles which appertaine to the faith in Christ to be indeed profitable yea necessarie to the establishment of our faith I would notwithstanding know why in the Scriptures his death onely is for the most part spoken of as in that place of Paule Rom. 5. 10. We are reconciled by the death of his sonne Mat. By such kind of speeches the scriptures desirous of breuity and shortnes of the chiefe part nameth the whole Neuerthelesse sometimes his resurrection also Rom. 4. 25. is ioyned because in it Christ ouercame death whereupon it is that the force of Christs death hangeth vpon his resurrection For if Christ be not raised vp saith Paul 1. Cor. 15. 14 our faith is vaine This also is to be noted by the way that the death of Christ is not seldome vnderstood by his bloud because that powring out of his bloud amongst other things which he suffered for vs is verse excellent and notable Theoph. Bring forth some testimonies for it Mat. They are to be found euerie where in the holy writings Peace being made by the bloud of Christ by him he hath reconciled all thinges to him selfe as well those that bee in earth as those that be in heauen that is to saie both those that be in the Church alreadie receiued into heauen as those that bee yet in the militant Church below 1. Pet. 1. 19 We were redeemed not with corruptible things as siluer or gold but with the precious bloud as of a Lambe without spot and vndefiled euen of Christ Rom. 5. 9. We are iustified by the bloud of Christ The third part of the Apostles Creed which is faith in the holy Ghost Theoph. Wee haue proceeded farre inough concerning faith in Christ Now therefore wee must come to the third part of the Creed which is of the holy Ghost whereunto thou did dest attribute that it doth sanctifie vs and ioyne vs with Christ But there bee two things which I wil propound vnto thee to be declared 1 First wherein that sanctification standeth 2 Secondly in what sence thou saiest that wee are by the holy Ghost ioyned with Christ forasmuch as euen now thou ascribedst that vnto faith Math. The sanctification which the holy Ghost worketh in vs standeth herein that it amendeth the corruption planted in our mindes and repaireth the decay of our soules otherwise cast away and vndone by originall sinne Theoph. Declare to mee the effects of that repairing Mat. First of all it lightneth our minds so as we do acknowledge the true God in Christ and yeeld him the worship due to his maiestie Secondly it reformeth our hearts working faith in them which pietie or godlinesse followeth that is to say the loue and feare of God from whence also springeth repentance it selfe For this faith which lieth hid in the heart sheweth it selfe as it were visible to the eyes But the sanctification whereof we speake is not seldome called by the name of regeneration Theoph. Why is it called also by this name Math. Because when the holy Ghost by his grace and vertue worketh in vs stedfastly to beleeue the things which in former times wee condemned and that truely repenting wee do the things which be directly contrarie to our former actions Ephe. 4. 24. 2. Cor. 5. 17 we do in verie deede seeme to be borne againe and to be made new men as Paule speaketh And verily then all the parts and qualities of our soule are so reformed as they may seeme to be altogether changed Theoph. What our regenetatiō or sanctification is Therefore this sanctification or regeneration is nothing else but the repairing of the image of God which we lost in Adam Math. Thou iudgest rightly and Paule himselfe testifieth this whē he saith Col. 3. 10. that we haue put on the new man which is renued into knowledge agreeable to the image or likenesse of him that created him But Christ is he by whom that likenesse of God is brought from Heauen vnto vs and communicated by spirituall regeneration euen as Adam by carnall generation had made vs partakers of sinne with him Theoph. Thou speakest of two generations verie much differing the one from the other I meane the first which wee haue from Adam from that which Christ worketh in vs by his spirit Mat. Verily by that first generation wee are borne vnto sinne but by this latter we are borne vnto righteousnesse 2 By the first we are borne children of wrath by the later children of God 3 By the first we are borne vnto death by the later vnto euerlasting life And for this cause Christ said to Nicodemus Ioh. 3. 3. Except a man be borne againe hee cannot not see the kingdome of God Theop. Hitherto I haue heard what sanctification or regeneration is namely that it consisteth in the vnderstanding of heauenly things concerning our saluation and in the reformation of our heart will which causeth vs to beleeue in God through Christ to obey him But how is it that the Apostle whom thou citedst speaking of this repairing maketh mention only of the vnderstanding and not of the wil For he saith that we haue put on that new man which is renued into knowledge Col. 3. 10. agreeable to the image of him that created him Mat. In that place indeede there is onely mention of knowledge but vnder the name of knowledge are vnderstood both holinesse of life reformatiō Which also in another place are by name spokē of by the same Apostle when he saith Ephes 4. 24. that that newe man is put on which is created after God in righteousnesse and true holinesse Thou seest that in those places one part is taken for both because they are at once or together reformed by the holy Ghost although in diuerse maner For to some he giueth more knowledge then reformation And contrariwise to some others more zeale and reformation then knowledge Theop. But how is it that there be many also found vnto whom there is giuen more
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
Theoph. Let vs come to those two last things which the Lord requireth of vs to the fulfilling of this commandement Declare the first Mat. That we should go to him with whom we be at variance to be reconciled according to the commandement of Christ If thou bring thy gift vnto the altar Mat. 5. 23. and there remembrest that thy brother hath ought against thee leaue thy gift there before the altar go thy wayes first be reconciled to thy brother and then come and offer thy gift Now he teacheth by that ceremonie of the Law which was then in vse that all the worship which we offer vnto God is displeasing vnto him so long as we be at vaniance with our neighbours Moreouer Paule warneth that this reconciliation is soone to be made and not to be put off from daie to day For he saith Ephes 4. 26 Let not the Sunne go downe vppon your wrath Which indeede is the most fit remendy to breake off hatred and to bridle reuenge For euen as diseases and sores at the first easie to be cured by delaie are made incurable and that more is deadly so hatred will grow past cure if thou represse it not speedily For this cause Paul after these words let not the Sun go down vpon your wrath by and by addeth neither giue place to the Diuell Theoph. Wherefore doth he adde these wordes Math. Because hatred if it bee neuer so little a time hidden in our mindes maketh an entrance for the Deuill who hauing entred vppon our hearts doeth so wholly possesse them that refusing reconciliation hee stirreth vs vp to the desire of reuenge till at length hee haue throwen vs headlong to destruction Seeing therefore hee is so hurtfull a guest there is cause that betimes we shut the doores against him by vnfained reconciliation Theoph. The other point is remaining of the thing which wee are bound to doe for the fulfilling of this commandement Mat. It is that after we haue diligently done our duety if our aduersarie doe obstinately refuse reconciliation we leaue not to loue him to pray vnto God for him and in all things to pleasure him according to the commaundement of Christ Loue your enemies Mat. 5. 44. blesse those that curse you do good vnto them that hate you and pray for them that hurt you and persecute you that you may be the children of your father that is in Heauen Hither also may be referred the exhortation of Paul Rom. 12. 20 21. If thine enemy hunger giue him meate if he thirst giue him drinke For if thou doe this thou shalt heape coales of fire vpon his head Finally that also is to be marked that Paul presently addeth Be not ouercome of that which is euill but ouercome euill with goodnesse The seuenth commandement Thou shalt not commit adulterie Theoph. Let vs come to the seuenth commandement of the Law How manie parts be there of it Mat. Two In the first hee forbiddeth adulterie in the last he commandeth chastity Theoph. What doth the Lord vnderstād by the name of adulterie Mat. The exposition of the first part Not onely the companie of man with woman out of mariage but also all kinde of filthinesse by the which man may be defiled Moreouer all the affections of concupiscence and finally whatsoeuer stirreth vp vnto lust and nourisheth it Of which sort are Vnlawfull touchings Wanton apparelling of the body Filthie speach Vncleane songs Filthy reading Too familiar companie with those of whom it is verie like that they be tempted with lust Wanton lookes Idlenesse that is the mother of all vices and namely of whooredome Dancings which are most manifest stirrers and prouokers of lust Seeing therefore it is certaine according to the saying Eccle. 3. 27. He that loueth danger shall perish in it that wee are by nature prone vnto lust except wee diligently take heede of all these prouocations it will verily come to passe that at length we shall be driuen to the verie act it selfe which sin notwithstanding is before God esteemed most hainous especially in those that professe the name of Christ Theoph. Why so Matth. Paule giueth a reason in these wordes 1. Cor. 6. 15. Do you not knowe that your bodies are the members of Christ Shall I therefore take the members of Christ and make them the members of an harlot God forbid Know you not that hee which is coupled with an harlot is one body with the harlot For he saieth they which were two shall be one flesh But he which is ioyned to the Lord is one Spirite Flie fornication euery sinne that a man doth is without the bodie but he that committeth fornication sinneth against his own body But if the iniury be great that is done vnto Christ verily that must not bee thought little that is done to our neighbour For there followeth vppon this the staine of honest families Moreouer maidens otherwise to haue beene well bestowed are thus not seldom brought to an haynous offence to their dishonour and punishment But the iniury shall be greatest if adultery be committed that is if either the man or the woman or both of them be married For so the faith of mariage is shamed and the band broken the whole family is ouerthrowen and sometimes bastards be suborned for lawfull children vnto whom the inheritance commeth For this cause the Lord ordained in the Law Leu. 20. 10. Deu. 22. 22. that the adulterer should die the death Theoph. The exposition of the second part Let vs come to the other part of this commandement Is there any other thing to be obserued in it besides the chastitie which we ought to keepe Mat. There is Namely that God commandeth mariage to all those that are not euen inwardly endued with the gift of continency For as Paul saith 1. Cor. 7. 9. It is better to marrie then to burne Theoph. Seeing thou hast made mention of marriage I will haue thee shew the causes why it was ordayned Math. They be three 1 First procreation of children 2 Mutuall helpe one to another 3 The auoiding of fornication Theoph. Which is the chiefest of these causes Mat. The first in respect of God namely the increase of mankinde but in respect of vs the last namely the auoiding of fornication Theoph. Why saiest thou that this is the chiefe in respect of vs Mat. Because it layeth vpon vs a necessity of marying which the other two do not For this cause Paul saieth For the auoiding of fornication let euery man haue his own wife and let euery woman haue her own husband Howbeit he speaketh to those that haue not the gift of continency whom he expresly commandeth in those wordes to marrie Notwithstanding heed must be taken that wee defile not so holy an ordinance by dissolute wantonnesse Of the which thing we be warned by the Apostle when he saith Mariage is honourable amongst all and the bed vndefiled Theoph. What noteth he in this testimony
deserue somewhat Matth. It followeth not For that reward proceedeth of his meere grace and vndeserued fauour without any desert of ours Theoph. Doest thou take from the faithfull all meriting with God Mat. Not I but the word of God wherein his owne mercie is established and merit is ouerthrowen euen to the very ground For these two can not stand together Furthermore if any a litle more diligently examine the nature of merit or desert he shall neuer find that it hath any place before God Theoph. Why so Mat. Because that we may deserue any thing this is 1 First required that we be nothing in his debt of whom we desire to deserue 2 Secondly that we bring him such things as be our owne 3 And last of all that that which we bring or bestow be equall or as much worth as the thing that we seeke to deserue If but anie one of these conditions fayle it can be no merit or desert How much lesse therefore if they be all wanting together But they be wanting in all our good works Theoph. Declare that vnto mee one after another particularly Matth. The examination of the merit of works First whatsoeuer good works may be performed of vs are due vnto God by a double right namely of our creation and adoption Hereupon is that saying of Christ warning his Disciples Luc. 17. 10. When yee haue done all the things that are commanded you say We be vnprofitable seruants for we haue done nothing but that which was our dutie to do Moreouer it is certain that whatsoeuer good thing can be done of vs is from God which worketh in vs both the will and the deede Phil. 2. 13. Therefore it was notably sayd of one of the ancient fathers God rewardeth his owne good workes in vs and not ours Paule also saith 1. Cor. 4. 7. What hast thou that thou hast not receiued and if thou haue receiued it why dost thou boast as though thou hadst nor receiued it Therefore among men indeede there may be merit or desert For the husbandman after hee hath digged all day in the vineyard shall receiue his reward by desert But with God we can deserue nothing but that he should punish vs for our offences Theoph. The objectiō of the defenders of merit The defenders of the opinion of merits do obiect that good workes be not meritorious of themselues but in respect of the promise of God him selfe wherein he hath promised those things which otherwise were not due Matth. The answer to it They are not by this pretence acquit of sacriledge or robbing God For they attribute that to themselues which appertaineth to God alone For when God made that promise vnto vs hee did it of his meere grace and fauor and therefore merit or desertis shut out But I will make the whole matter plaine by a familiar example If any king should promise his bond-slaue an hundred thousand crownes vpon condition that he diligently do a businesse committed to him the bondslaue hauing done the commandement may require the gold yet not because he hath deserued it But we that haue not fulfilled the condition enioyned vs how much lesse haue we deserued the reward promised to our workes Theoph. What letteth that we fulfill it not when we obey the Lord from the heart Matth. Of 〈◊〉 perfection 〈◊〉 our workes The cause hath bin declared already before namely for that there can be no good thing done of vs that is not vncleane and defiled For as the most pure water if it run through an vncleane conduit is corrupted with the stincke of it so the good workes that God worketh in vs be soiled and stained with the filthinesse of our flesh Therefore euen as the promise of reward is altogether free and without respect of anie desert so is the fulfilling of that promise Theoph. Why therfore doth God promise reward to our works which he may by right require of vs Mat. That that promise may be as a spurre vnto vs by the which we might be driuen forward to the desire and doing of them and that indeed not without cause for we are by our nature verie slacke vnto them Theoph. There is one thing behind which I will demand of thee namely concerning that which was said of thee before that the obedience which is vndertaken vpon hope of reward is not acceptable vnto God Mat. This also is indeed true if that affection raigne in vs as it doth in the vnfaithfull Howbeit it shall not hurt so as the loue and feare of God go before if we be allured and drawen on to his seruice by the hope and looking for of the reward And on the other side be kept and held from disobeying him by the feare of the punishment that is of eternall death Theo. But ought not the loue of God to be sufficient to bring forth that obedience in the harts of the faithfull without borrowing anie other spur frō elsewhere Mat. If our regeneration were perfect as is the regeneration of them which liue blessedly in heauen we should know God perfectly whereby we should be stirred vp to obey him perfectly But because there is alwayes behind in vs something not regenerated which of it owne nature is in bondage full of ignorance without loue of God it is necessarie that we should be stirred vp to that obedience by the hope of reward and on the other side by feare of punishments be held backe and kept in obedience Hereupon it is that God both rewardeth our good works in this life according to his promises and also correcteth our slacknesse and insolencie by diuerse afflictions which hee sendeth dayly whereby it appeareth that he is true as well in his promises as in the execution of his threatnings But seeing thou hast nothing more to propound I would aduise that wee put of the rest of the disputation till another time for I see that it is now almost noone Theoph. I haue heard thy discourse of Good workes as also the exposition of the morall law with so great delight that the time of thy speech hath seemed to me verie short Mat. Indeed it is a most pleasant thing to intreat of Good workes so as it be done holily and by the rule of Gods word Howbeit that shall be litle except the practise be ioyned which verily getteth praise with men The vse of the doctrine of Good-workes pleasure to the conscience profit with God Therefore true and sound vertue is greatly commended before vaine pratling or the vnprofitable idle knowledge of it Theoph. I do remēber an excellent similitude which I haue oftentimes heard of thee and it is this As a precious garment shut vp in a chest is altogether vnprofitable but if it be put on it is honour delight and profit vnto vs so it is with Good works for the knowledge and vaine discoursing of them is of no vse except they be brought to practise Matth. It is
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
from euill Theoph. The last petition is behinde Mat. The exposition of the last petition Hauing obtained forgiuenesse of sinnes we desire of the Lord to be present with vs that wee fall not againe into them when we say lead vs not into temptation but deliuer vs from euill For this wee pray that he will not giue vs ouer into the power of the deuill to be ouercome of him in temptation as we haue deserued but contrariwise that he would strengthen vs against the assaults and deadly subtleties of so great an enemy that so daily more and more we may apply our selues to amendment of life and obey him Theoph. When therefore God leadeth men into tēptation doth he not stirre them vp to euill Matth. Not so For that is altogether vnworthy of his Maiesty and is contrary to his diuine nature Iam. 1. 13. For this cause Iames saieth Let no man when hee is tempted say he is tempted of God For God cannot be tempted with euils neither doth he tempt any man But euery one is tempted while he is drawen aside and snared of his owne concupiscence Therefore as God defendeth the faithfull with his mercie neither suffereth them to be deceiued or mastered of the Diuell to be ouercome of sinne so on the contrarie side such as he meaneth to punish hee deliuereth ouer to the Diuell as to a tormentor to bee ouercome vanquished of him in temptation In which sense the Apostle saieth that they which glorifie not Rom. 1. 14. God are giuen vp to the lustes of their owne hearts Which neuerthelesse hee doth without any allowance of sinne as hath beene saide in his place Theoph. So far as I see God punisheth sins with sins Matth. Yea verily but by a way diuerse from that whereof I spake when wee entreated of afflictions In which place wee saide that God sometimes stirreth vp one which committeth that sinne against vs which wee our selues had committed against another an example whereof wee haue in Dauid He had defiled the wife of Vriah the Lord raised vp his sonne Absolom to defile his fathers Concubines But of all the temptatiōs sent of God that is the most grieuous when God deliuereth men vp to the deuill to bee ouercome of him in temptation For then hee giueth them ouer into a reprobate sense that when they haue heaped sinnes vppon sinnes they may at length runne headlong into eternall destruction except the Lord which sometimes he doth by his mightie hand stay the course of that downe fall Theoph. What meaneth the conclusion added to this prayer For thine is the kingdome the power and glorie for euer and euer Amen Mat. It containeth the cause for the which we craue all the former things namely for that they concerne his kingdome power and glorie For by the first three his kingome is made manifest and by the last three his power is exercised whereuppon followeth the increase of his glorie Therefore this conclusion is added The exposition of the conclusion that wee may with more boldnesse come vnto God and craue of him the things wee haue spoken of who onely is able to giue them vnto vs and that with greater assurance we might beleeue that wee shall obtaine them For as much as while he bestoweth them vpon vs he declareth himselfe to bee a most mightie king whereuppon followeth his owne glorie Theoph. I can not sufficiently maruaile at this abridgement or breuiarie of prayer as also the two former namely of faith and the law seeing that in so few words and in so exact order they containe such hard things and so excellent doctrine Matth. Thou doest indeede not without cause maruaile at them For in them shineth the wonderfull wisdome of God and they doe verie well agree together amōg themselues in that order wherein we haue propounded them For faith teacheth vs al things that are Faith to be beleeued vnto our saluation and I set it in the first place as it were the foundation of the rest But the The Law law concerning al things that he required to the yeelding of obedience vnto God followeth in most excellent order as the fruit and witnesse of faith Finally in Prayer the last place commeth prayer because of our selues we cā neither beleeue or do any thing that is pleasing vnto God by the which we be taught by what means we may obtaine both at his hands And in these is contained the summe of all Christian doctrine Theoph. Before I go to any other thing I wil aske thee two questions concerning the doctrine of prayer 1 First prayer seemeth to be vnprofitable seeing we can by it obtaine nothing at the hands of God besides that which he hath already determined in his vnchangeable prouidence to giue vs neither doeth hee cease to giue it although we pray not 2 Secondly it seemeth superfluous that we should pray vnto God to shew him what things we haue need of for as much as he knoweth them better then our selues Now it is thy part to answere to the former which concerneth the prouidence of God Matth. Whether the prouidence of God should keepe vs frō prayer They bee much deceiued which for this cause abstaine from prayer for the prouidence of God taketh not away second causes such as prayer is yea rather it doth stablish and strengthen them for God vseth them as instruments for the performance of that which he had appointed before But I remember a storie which if I bee not deceiued will bring light vnto this question A certaine noble man well furnished with horses and armour went to warre Now it fell out that hee tooke his iourney by the house of a verie faithfull Pastor of the Church knowen to him long before This man gaue not ouer to warne him to be diligent in prayer by the which he might mooue the Lord to fauour his enterprises He straight waie reasoneth concerning the prouidence of God as if he should haue sayde that God had already determined of all things that should come to passe and therefore that his decree could not bee changed by his prayers That good minister aunswered I would therefore aduise thee to send away thy horses and thine armour as things vnprofitable for as much as the issue of warre dependeth vppon the prouidence of God so as no other thing can come to passe besides that which he determined The souldier answered that such as went to warre could not without rashnesse lay aside their armour because they were instruments by the which God is woont to giue the victorie to such as it seemed good vnto him The same also might I say of praier saith the Minister by the which the Lord vseth to giue vs the things that be necessarie as well for the vse of this life as for euerlasting saluation and therefore that it was no lesse rashnesse to neglect it vnder the pretence of Gods prouidence especially seeing it is in so manie places commended
then he spake to Peter onely But as a little before Peter not onely in his own name but also in the name of all the rest of the Apostles which had that one faith had confessed that Iesus was the Christ and the sonne of the liuing God in like manner when Christ promised the keyes to Peter hee meant that they were also promised to the rest of the Apostles which hee doth sufficiently declare in the deliuerie of theÌ„ for he saith to all at once Receiue the holy Ghost Whose sins you remit they be remitted to theÌ„ whose sinnes you retaine they be retained I same also did the other Apostles and all Pastors confirme when exercising their ministerie they vsed those keyes Theoph. Wherefore doth Christ call the ministerie of Pastors by the name of keyes Matth. To the end we might vnderstand that the kingdome of heaueÌ„ as we haue declared before is by the ministery of the Church set open to the beleeuers and penitent and that it is shut against the vnbeleeuers and stubburne namely when as by it the former haue their sinnes forgiuen that so they may come to eternall life but to the other they be retained that so they may be shut from it For God doth ratifie that in heaueÌ„ which the Ministers vpon earth pronounce out of his word eueÌ„ as it appeareth by the words of Christ himselfe vnto Peter for after promise of the keyes presently hee addeth Whatsoeuer thou shalt bind in Mat. 16. 19 earth shal be bound in heauen and whatsoeuer thou shalt loose on earth shal be loosed in heauen And the selfe same thing he repeated after to all the Apostles to shew that they had like authoritie of binding loosing giuen to them with Peter Theoph. Therfore to bind loose is nothing else but to declare the remission of sinnes or to retaine them Matth. What it is to bind and loose Indeede nothing as it is plaine by the interpretation of Christ himselfe for he sayd to his Apostles in the place which euen now we recited Receiue the holy Ghost whose sinnes yee remit they be remitted vnto them whose sinnes you shall retaine they shall be retained For there is no harder bond then sinne forasmuch as being bound with it we be held and indeed willingly vnder the power and tyrannie of the deuill death and it cannot be loosed by any strength of man but by the onely might of Christ Theoph. Why then doth Christ commit the office of binding and loosing to the ministers seeing he himself alone hath the power of binding and loosing Mat. It is that we may vnderstaÌ„d that the Ministers be as it were Ambassadors proclaimers of the will of God which Paule teacheth in these words 1. Cor. 5. 19 God was in Christ reconciling the world to himselfe not imputing to them their sinnes and hath put in vs this word of reconciliatioÌ„ Therefore we are ambassadors in the name of Christ as God by vs did exhort you we entreat you in Christes stead to be reconciled to God Theoph. I see not therefore that the Ministers haue more power of binding and loosing granted them then any other priuate man For there is none that may not assure the beleeuer and penitent of the forgiuenesse of his sinnes contrariwise which may not set the iudgement of God before the vnbeleeuer and obstinate except he repeÌ„t And that verily shal be confirmed in heauen as it was pronounced by that priuate person for that is the will of God reuealed in his word Mat. Of the authoritie of the Ministers of the Church That is right indeed but there is some speciall thing to be considered in the promise of Christ made to the Ministers namely that by his spirite he will giue more efficacie force to their words theÌ„ to the words of any priuate man so as they shall by faith be receiued of the beleeuer but shall terrifie the conscience of the vnbeleeuer set before his eyes the wrath iudgement of God For otherwise the name of the keyes of the kingdome of heauen should falsely be giuen vnto the ministery of the Church seeing that we may enter into it it is not inough that the doctrine of forgiuenesse of sins beat our eares but especially that it enter into our hearts and be receiued of vs by faith obedience Whereunto is referred that saying of Paul Neither my 1. Cor. 2. 4. speech nor my preaching stood in the entising wordes of mans wisedome but in the demonstration or euidence of spirituall power For this cause also Isaiah calleth the preaching of the word the arme of the Lord Isay 53. that is the instrument by the which he declareth his might and power that he may bring vs to saluation Theoph. I do see indeede that the force and fruite of preaching the word of God is very great For those three steps by the which wee obtaine spirituall health wherof thou diddest entreate in the Chapter of Faith are by it daily called to vse and practise Matth. Thou iudgest right For first the law is preached that wee may acknowledge our deadly disease namely sinne Secondly the Gospell is preached wherin the sauing remedie is offered vnto vs in Christ Last of all faith which is wrought in vs and increased by the preaching of the word applieth that medicine vnto vs so as we obtaine saluation euen the full forgiuenesse of all our sinnes Theoph. The article of remissioÌ„ of sins in the Creede vnlesse I be deceiued is therefore set after the article of the Church to the end we might know that it is offered vnto vs by the ministerie of it Mat. It is indeede and therefore there is no forgiuenesse of sins neither saluation without the Church as in the floud there was no safetie out of the Arke of Noah wherein also at that time the Church of God was then shut vp â—hat being as it were a type of it Theoph. Thou hast hitherto largely inough taught that by the ministery of the word we do truely obtaine forgiuenesse of our sinnes Notwithstanding there be two things behind whereof I will aske thee before we come to the other treatise 1 First whether God do wholy as they say forgiue to the repentant all their sinnes 2 Secondly whether hee forgiue them perfectly namely remitteth the punishment and the fault so as they be not any more imputed vnto vs. Mat. Let vs speake of the former in the first place Iohn saith 1. Iohn 1. 7. All sinnes be forgiuen to the penitent that the bloud of Christ doth wash vs from all sinne He that saith all excepteth nothing Now repentance yeeldeth vnto vs a more certaine testimonie of our faith by the which as hath beene sayd wee be made partakers of Christ and of his gifts Whereupon it followeth that whosoeuer repenteth may most certainly determine that all his sinnes notwithstanding they be grieuous are forgiuen and done away Which also is taught by the examples
by faith Seeing therefore this spirituall eating is aboundantly sufficient to our saluation and is grounded vpō the word of God it ouerthoweth that carnall eating which men by the example of the Capetnaits haue deuised to themselues frō the which also if it could be there is no other profite to be looked for but that which we do receiue by spirituall eating Therefore notwithstanding Christ in that place speaketh not of the sacramentall eating but of that which is by the word receiued by faith neuertheles it may ought to be referred vnto that because it is one and the same eating and therefore whatsoeuer is said of the one must necessarily agree to the other And indeed seeing the question is of the foode of our soules which is spirituall the meat is spirituall it followeth of necessity that the eating is spirituall euen as we can not nourish our bodies except earthly foode be visibly and sensibly eaten for the preseruation of this life Theoph. What doest thou properly vnderstand by spirituall eating Matth. How wee that be in the earth be partakers of Christ his body which is in heauen That Christ although concerning his humane nature he go not out of the heauens yet by the power of the holy Ghost doth communicate vnto vs his body and bloud and that by faith which is in stead of a spirituall hand and mouth by which wee receiue him and apply him vnto vs as hath bin more at large declared of vs in the chapter of Faith And this is the spiritual eating of christ by faith cōtrary to the carnal which som haue dreamed was with the bodily mouth insomuch as the very substance of the body and bloud of Christ was eaten with it Which is a most absurd deuise and yet it is no maruell that some are fallen vnto it For as the spirituall man when he heareth that the body of Christ is to be eaten and his bloud to be drunken vnderstandeth it spiritually for his spirituall hunger and thirst and therefore prepareth his heart by faith so contrariwise the carnall man thinketh nothing but carnally in all this matter and therefore prepareth the mouth of his body to deuour Christ But the saying of Austen is notable Why doest thou make ready thy teeth and belly beleeue and thou hast eaten Theoph But how can it be that Christ which is in heauen should truly communicate his body vnto vs that be conuersant vpon the earth Matth. That ought not to seeme maruelous vnto vs for if the sunne being a creature without life do by his beames communicate the effect and power of it vnto vs that liue vppon the earth by a much more strong reason may Christ which is the sunne of righteousnes by the immeasurable power of the holy Ghost truely make vs partakers of his body in the Supper to whom it is not harder to ioyne thinges together farre distant the one from the other then those that be most nigh Which indeed appeareth euen by that that it ioyneth together all the faithfull notwithstāding they be scattered here and there to become one body whereof Christ is the head That also is shadowed in the Supper for the Apostle saith 1. Cor. 10. 17 We which are many are one body for all of vs are partakers of one bread Theoph. An obiectiō against spirituall eating But some obiect that if in the supper of the Lord we do only spiritually and by faith communicate with the body of Christ there is no great profite of it seeing that is daily fulfilled in vs by the ministery of the word receiued by faith Matth. It followeth not For there be diuerse helps ordained of God to the same end namely to further our saluation in Christ by the holy Ghost Euen as a good Phisition helpeth the health of the patient committed to his trust by sundry meanes Wherefore notwithstanding Christ receiued in the word by faith be alreadie spiritually eaten of vs yet neuerthelesse it is more and more fulfilled in the Supper by the which the Lord so worketh according to his promise that our hearts be more aboundantly inflamed with his loue confirmed in the hope of euerlasting life Theoph. Seeing then it is certaine that we are not otherwise partakers of Christ in the supper but spiritually and by faith it followeth that all they which come to it without faith haue no fruit or benefite by it Mat. That indeede is most true for by their vnbeliefe they refuse Christ whom God oftereth to them in the Supper Wherefore they be onely partakers of the signes and that to their condemnation seeing that so much as in them is they prophane and vnhallow that most holy spirituall banket prouided of God for his children whiles they come vnto it not furnished with that most precious garment namely faith wherby we are iustified before God made the sons of God and bee accompted worthie to sit downe at his table For this cause the Apostle commandeth that euerie 1. Cor. 11. 28 one should prooue himselfe and so eate of that bread and drinke of that cup. Theoph. What is the way whereby each ought to prooue himselfe Matth. Let him try himselfe and see whether hee haue faith which shall bee easie to perceiue by repentance as it hath beene said of vs in the proper place Whosoeuer therefore is not any way touched with repentance is altogether vnworthie to bee admitted to the Supper of the Lord. Theop. But what thinkest thou of him that hath some feeling of repentance notwithstanding it be little Matth. If it be so little that it shew not it selfe by turning vnto God and amendment of life it ought to be suspected for true repētāce notwithstāding it be weak doth alwaies shew it selfe by the outward workes In the meane time it is not to bee doubted but that as our faith is alwaies verie weake so the same is true concerning our repentance And this indeed is so in the most regenerate although diuersly for in some it is more in others it is lesse Notwithstanding it is so farre off that that weaknesse should driue vs from the holy Supper that it ought rather to spurre vs forward to come vnto it that by it wee might be strengthened in faith and repentance Euen as the sick man the weaker he knoweth himselfe to be should so much the more earnestly desire meate both to receiue nourishment and to refresh his strength Therefore they onely bee vnworthie to come to the Lords Supper that be ignorant and delight in their sinnes and continue in them for that spirituall foode doeth not as yet belong to them Theoph. But if such men come to the Supper what thinkest thou is to be done Matth. Ecclesiasticall discipline If their vnworthinesse be secret and hidden they ought to be left to the iudgement of God which will one day take vengeance vppon them but if it bee knowen by the order of Ecclesiasticall or Church discipline they ought to be
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
in part seclude the loue of our neighbour Mat. It doth indeede wholly seclude all false loue but the true loue it establisheth now that is it which Christ made the sum of the later table in these words Thou shalt loue thy neighbour as thy selfe Theoph. Declare vnto mee that true loue which is established by the loue of God then I wil demād of thee why Christ made it the summe of the later Table Mat. Then is our neighbour loued of vs when we loue him onely in God and for Gods cause For if he bee loued of vs either because he is our kinsman or friend whithout any respect to the loue God that loue is not Christian but naturall and agreeth vnto brute beastes For this cause Christ said If you loue Luk. 6. 32. them that loue you what thanke shall you haue for euen sinners loue those that loue them Therefore also hath hee commaunded the loue of our enemies for therein appeareth most manifestly that whereof wee now speak That our neighbour is to be loued for God for an enemie cannot bee loued for his owne sake yea rather he ought to be hated But when he is considered in God then he ceaseth to be an enemy is made a neighbour Euen as therefore all flouds do come out of the sea and do fall againe into the sea so our loue toward our neighbour ought to begin in God and to end in God otherwise it is vitious and euill Theoph. Wherefore saidest thou that this true loue of our neighbour which thou hast euen now expounded is stablished by the loue of God Mat. Because it is one loue but the difference standeth in the obiects for when God sawe that himselfe because he is inuisible should hardly bee loued of vs that doe so much cleaue to the loue of things that bee seene hee hath set our neighbour before vs as a visible obiect in whom he engraued his owne image that we should worship him with some part of that loue toward our neighbour that is wholly due vnto himselfe and bestow vppon our neighbour some of those duties and benefites which by good right doe altogether appertaine to his Maiestie Forasmuch as according to the saying of Dauid our well doing reacheth not to him Psal 16. 2. and indeede he hath no neede of it Wherefore as no man can rightly loue his neighbour but he first loueth God so can no man sincerely loue God but hee doeth also loue his neighbour whom he hath so earnestly cōmended vnto vs. Hence is that saying of Iohn If any say I loue God and hareth his brother hee is a lyer 1. Ioh. 4. 20. For he that loueth not his brother whō he seeth how can he loue God whom he hath not seene Theoph. Now I vnderstand what the true loue of our neighbour is and how it springeth from the loue of God It is therefore to bee seene why Christ setteth it downe for the summe of the later Table Matth. Because as the loue of God containeth the whole obseruation of the first table as hath beene said before so the loue of our neighbour the whole second Table so that hee be loued of vs as our selues Which Christ did not omit Theoph. Declare these things vnto me more at large Matth. If we loue our neighbours as our selues wee shall do to him all that which we would haue him doe vnto vs and we will not do those things which wee would not haue done to our selues And therefore we will honor parents and other superiors for if wee were in their place wee would be honored We will do no despite to our neighbour which we would not suffer to be done to our selues Wee will not by adultery defile the wife sister or daughter of our neighbour because wee would not haue so great an iniury done to our selues Wee will not steale his goods yea rather if the matter so require we will releeue his pouertie with our plenty for so would we haue it done with our selues We will not beare false witnesse against him neither backebite him neither will wee vexe or mooue him with scornes flouts mocks and taunts for we would take it grieuously if it were done to our selues To conclude we will couet nothing that is his forasmuch as if any coueted our goods wee would condemne him By which it appeareth that the fulfilling of the second Table is contained vnder the loue of our neighbour the breaking of it vnder the hatred of him Theoph. But who is our neighbour of whome there is mention in this place and otherwise in many places in the Scripture Matth. Vnder this name be comprehended not only friends kinsfolkes and alliance by mariage but also all Who is our neighbour others of whatsoeuer sexe countrey condition or religion they be that more is our enemies also which is plaine to gather by the example alledged by Christ Luc. 10. 33 But that letteth not a distinction of persons of whom we ought to helpe some before others according to the band wherewith we be bound to them and by name their faith For Paul saith Gal. 6. 10. Do good vnto all but especially to the houshold of faith In which words he teacheth that charitie or loue rightly ordered beginneth with the faithfull afterward is deriued vnto others For if our loue which we taught before ought to bee referred vnto God verily the nearer any commeth to God so much the more high degree of it doth hee deserue then the rest wee ought to reserue to our kindred and allies as euerie one shall bee ioyned vnto vs by the nearer band The other part of this Chapter For what ende good workes are to bee done and what is the vse of them Theoph. Wee haue made an end of the former part of this chapter wherin thou hast declared what works be worthie the name of good workes let vs therefore come to the other part which we appointed to the discourse of their end and vse The faithful cannot bee iustified by workes First therefore I demand whether the faithfull may be iustified by good workes for as much as by regeneration they be made fit to doe them Matth. Two things let that it cannot be so Theoph. What are they Matth. Because iustification and therefore saluation goeth before good workes For the way which the holy Ghost vseth to make vs able for them is this namely that by faith it ioyneth vs with Christ Whereof Christ himselfe is witnesse when he saieth As the branch can Ioh. 15. 4. beare no fruite of it selfe that is except it abide in the vine euen so you except you abide in mee I am the vine you are the branches he that abideth in me and he in whom I abide bringeth foorth much fruite For without me you can do nothing Imputation is to haue it accompted ours Therefore by faith being vnited or made one with Christ we are iustified and saued by the imputation of
things doe ouerthrow the prouidence of God being the ground work of cōfort to those that be assured of their saluation It cannot therfore be but the vnbeleeuers are striken with impatience as often as troubles draw neare for it falleth out to them as vnto dogges that bite the stone letting him goe that threw it But concerning things to come they bee alwayes distrustfull wherwith they are continually disquieted so as they neuer be at rest Theoph. Thou hast sufficiently satisfied me with this opposition betweene true religion and all other false religions But before we end this our speach I would haue a comparison made betweene the followers of them both Matth. What is the happinesse of the godly euen in this life It may be easily gathered of the former yea rather in most of the special points both of them were to be ioyned together of vs neuertheles seeing it seemeth so good vnto thee I will handle it by it selfe to the end it may appeare that the godly that follow the true religion are in a farre more happie estate then the vngodly foolishly giuen ouer to most fond superstitions And that not onely in the life to come but also in this present life although thou shouldest recken vp all the troubles which wee are compelled to suffer for the profession of the Gospell Theo. But how agreeth that with the saying of Paul If in this life onely we beleeue in Christ wee are of all 1. Cor. 15. 19 men the most miserable Mat. These words of Paule are not contraie to that which hath beene said of vs of the happinesse of the godly euen in this life for I do not meane a happinesse that standeth in pleasures riches no nor indeede in earthly commodities for in these for the most part they be far gone beyōd of the wicked but rather in spirituall goods which God giueth vnto vs namely when we be assured of his loue and good will and that more is of our saluation by Christ I doe therefore thinke with Paule that of all men wee are most miserable if there were not hope of a better life especially considering the afflictions which we are constrained to suffer for the professiō of the Gospell from the which in the meane time the wicked be free But on the other side we are of all men most happie when we haue before vs the assurance of the loue and good will of God the hope of our saluation For it skilleth little if the wicked excell vs in riches honour and other commodities of this life for they be things vaine and fleeting which also commonlie bring with them more disprofite then profite But we contrariwise haue spirituall riches that can neuer be taken from vs which also bring with thē sound and true ioy and that euerlasting Hereof it is that Paule affirmeth Godlinesse is profitable to all 1. Tim. 4. 8 things as that which hath the promises of this present life and of that that is to come By which words hee sheweth that the fatherly loue of God towardes his children is manifested both in this life and in the life to come Theoph. Shew me therefore wherein that happinesse of the godly in this life standeth Matth. I say that it leaueth vppon foure foundations especially Theoph. Declare the first Mat. That the faithfull being iustified by faith haue peace with God through Christ Iesus through whom saith the Apostle Rom. 5. 1. Wherin the happinesse of the godly in this life standeth wee haue by faith an entrance to that grace wherein we stand and do glory in the hope of the glorie of God whereby it commeth to passe that death it selfe is not fearefull to vs when as contrariwise it striketh horrors and terrors into the wicked by reason of the torment of conscience wherewith they be continually vexed Theoph. Go to the second Mat. That the faithfull by Christ being set free from the seruice of sinne do ouercome their affections and lusts whereunto the wicked bee bond-slaues Hereof it is that wheras the godly leade an vnreproueable quiet life the wicked contrariwise are tossed with sundry perturbations of the minde because they cannot satisfie their lusts and oftentimes they both vexe themselues to come by them and after they haue them they bee tormented both with pouerty and sicknesses sometimes also they become infamous and are punished of the magistrate Theoph. Declare the two last points Mat. The third is this that the godly haue alwaies an entrance to the mercy of God through Christ and that which more is by prayers obtaine of him whatsoeuer is necessarie but the wicked are neuer heard Finally the godly that be assured of the good will and fauor of God through Christ do wholly commit themselues to his prouidence and by the power of the holie Ghost dwelling in them do patiently beare all aduersities yea rather doe meekelie receiue them as at the hand of a most kinde Father The wicked contrariwise abide ouerwhelmed vnder the burthen of their afflictions because they can neuer be assured of the loue of God of whose prouidence they be altogether ignorant and therefore be depriued of the spirite of comfort and doe run headlong either into blockish sencelesnesse or else indeed into desperation Which things being so it is not to bee doubted but that the state of the faithfull euen in this life is farre more happy then the state of the wicked For this cause Dauid which had more then once tried all the things which haue beene said of the godlie speaking vnto God saith after this manner Behold ô God our shield and looke vpon Psalm 8. 4. the face of thine annointed For one daie in thy courts is better then a thousand elsewhere I had rather be a doorekeeper in the house of my God then to dwell in the tabernacles of wickednesse The reason whereof he presentlie rendreth in these wordes Because the Lord God is the sunne shield he giueth grace and glorie hee keepeth backe no good thing from them that walke vprightly O Lord God of hoastes blessed is the man that trusteth in thee Theoph. Now it remaineth that we consider of the difference that shall be betweene the faithfull and vnfaithfull after this life Matth. The difference betweene the beleeuers vnbeleeuers after this life It shall be verie great insomuch that it shall farre passe that which wee said euen now concerning this life for so long as we liue vpon this earth our happinesse lieth hidden vnder the shame of the Crosse and the wicked on the other side in this life commonly haue all things according to their desire for they be rich and be in honour and fauour But their case shall be farre otherwise when they come to the iudgement seate of the highest Iudge for then all the reproch of the godly shall be turned into euerlasting glorie and on the other side the glorie of the wicked shall be turned into euerlasting shame Theoph. Shew the