I bee deceiued the wicked doe not the will of God but God doth his will by the wicked Mat. Thou iudgest rightly For the purpose of the wicked in doing the will of God is far vnlike the purpose of God himselfe Which Isaiah himselfe doeth plainely note speaking of Sennacherib For after that Isai 107. he had saide that hee was the rod of Gods wrath and the staffe of his hand whom hee sent to a dissembling nation whom also he would command to pray and to take the spoile of the people of the Lordes wrath straight way he addeth But he thinketh not so neither will his heart esteeme it so for he imagineth to destroy and to cut off not a few nations Theoph. God then is the maruailous workman which can vse any instrument to do his worke by Mat. Yea indeede he vseth both good and euill to his glorie but in farre vnlike respect For hee guideth the affections of the former namely of the Angels and of the faithfull by his holy spirite so as the worke which he doth by them is altogether good But the other that is to saie the diuell and the wicked are moued by their owne malice and so they do wholly differ from God who neuerthelesse by his wonderfull wisedome doth so guide their actions that in the end they fall out vnto his glorie Theoph. This doctrine excellently agreeth with that which I haue heard of thee more then once namely that the sinnes of the wicked bee from themselues but while as sinning they do this or that thing that is of God Mat. Thou gatherest well For so doth God execute his iudgements For hee punisheth sin with another sinne and for the most part with a sin of the same kinde As murther with murther theft with theft according to the vnchangeable sentence pronounced by himselfe Gen. 9. 6. Whosoeuer sheddeth man his bloud by man his bloud shall bee shed Isai 33. 1. Woe to thee that spoilest when thou hast made an end of spoiling thou shalt bee spoiled Theoph. But often times it falleth out that the wicked prosper so as they be free from all aduersitie yea from deserued punishments the godly euery where be pressed down with afflictions Mat. Indeede God punisheth some sinnes in this world that both his prouidence and iustice may appeare for else he might seem not to care what mē did And againe he leaueth many things vnpunished that we may vnderstand there is another life after this wherein he will most seuerely reuenge all the sinnes of men yea with the greatnes of punishment recompēce his long patience toward them wherewith by his innumerable benefites he called them to repentance But concerning the afflictions of the godly when God sendeth thē he hath regard both to his own glory and to our saluation For according to the saying of the Apostle all thinges worke together for the best Rom. 8. 28. vnto them that loue God I omit that there may be many Hypocrites among the faithfull whose sinnes God doth worthely punish Theoph. Of afflictiōs But what profite may the faithfull reape by their afflictions Math. What profite not one kinde but manie which for the helpe of memorie I will bring into sixe heads Theoph. Declare the first Mat. The first vse of afflictiōs humilitie By them God bringeth vs to humilitie while by our owne experience hee prooueth that what soeuer goodly thing wee wondred at in our selues is nothing Hereuppon was that speach of Dauid With rebukes thou chastisest men for iniquitie thou makest his beautie to consume as a moth surelie euerie Psa 39. 11 man is vanity Theoph. What is the cause that God doth so humble vs Mat. 1 First that all glory and praise may bee giuen vnto him alone 2 Secondly that we may put away that same vaine confidence which naturally sticketh within vs so to fly to him alone and to put our trust in him 3 Last of all that we may bee the better prepared to receiue his gifts 1. Pet. 5. 5. which hee giueth not but to the humble Theoph. Come to the second point Mat. The second vse of afflictions repentance By afflictions God calleth vs to true repentance For when he chastiseth our sinnes hee doeth this to make vs vnderstand how much hee detesteth sinne wherein we do not a little flatter our selues that so also we might detest them Moreouer with this he tameth the rebellion of our flesh euen as husband-men are wont to tame theyr stout cattell with the plough and daily more and more teacheth vs obedience Hereuppon Dauid sayth It is good for mee that I was afflicted that I may learne Ps 119. 71. thy statutes Theoph. This bringeth that to my remembrance which before this time I haue heard of thee namely that God by afflictions doth correct our vices that he may allure vs vnto vertue Mat. Thou sayest well For euen as iron if it bee not occupied is marred with rust and the earth except it bee dressed bringeth foorth onely briers and brambles So also the godly if they bee not exercised with diuerse afflictions do as it were fall a sleepe in their pleasures and become dull and slowe to Gods seruice so as in steade of fruites beseeming repentance they bring foorth nothing but vanity and folly Therefore the Apostle sayeth to the Hebrewes Heb. 12. 11. euery affliction for the present time seemeth not ioyous but greeuous but afterwards it bringeth the quiet fruite of righteousnesse vnto them that are thereby exercised Theoph. It is now time to come to the third point Math. The 3. fruite of afflictions pitty to others By afflictions God worketh this in vs that wee learne to pitty such as be in distresse For no man hath compassion or suffereth with another who himselfe hath not suffered before By this argument the Apostle to the Hebrewes prooueth that Christ will haue compassion vppon our afflictions and that hee will bee our aduocate with his Father These bee his wordes wee haue not an high Priest which cannot be touched with the feeling of our infirmities but such a one as was in all thinges tempted in like sort yet without sinne Theoph. Go forward declare vnto me the fourth point M The fourth vse of afflictions praier By afflictions the Lord shaketh of our drousines and doth stirre vs vp to earnest prayer In so much as not without good cause afflictiōs be called the schoole of the holy Ghost where we are taught to pray well The Lord also commaundeth vs to pray in the time of trouble promiseth that we shall be heard Call vpon Psal 50. 15 me in the time of thy trouble and I will deliuer thee thou shalt glorifie me Which all the faithfull do often proue true in their owne experience For as the same Prophet saith Psal 34. 19 the Lord is neare those that be broken in heart and will saue the contrite in spirit Theoph. That is a most
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
excellent vse of afflictions Now declare the fift Mat. The fift vse of afflictions the triall of our faith By them the Lord bringeth our faith to light that we may be confirmed in it For Peter sayth 1. Pet. 1. 7. that it is tried no otherwise then gold is tried in a fornace of fire which similitude is most fit For as the fire either consumeth base things as it doth wood or straw or else hardneth as it doth the clay but precious things such as be gold and siluer it melteth and cleanseth so there be diuerse effects of afflictions according to the varietie of the persons to whom they be sent For they do either consume the wicked through impatieÌ„ce or else they harden them through despaire 1 On the contraie side they soften the hearts of the godly to call vpon God 2 They cleanse their hearts for as much as by afflictions our concupiscence is mortified 3 Finally they trie our faith For while the Lord doth temper the bitternesse of them with his loue and gentlenesse he causeth vs to take them patiently and to fashion our selues to his most holy will by the which meanes our faith is manifested Hereupon Iames calleth afflictions by the name of temptatioÌ„ Iam. 1 12. Blessed is the man which endureth temptation For when hee hath bene tried he shall receiue the crowne of life Whereunto also that is to be referred which is spokeÌ„ of Paul Rom. 5. 3. that affliction bringeth forth patience patience experience experience hope For this the Apostle meaneth that God by the comfort which he giueth vs in afflictions by experiâ—nce proueth vnto vs the truth of his promises by the which we are for the time to come confirmed in the hope of eternall life Theoph. Indeed the former foure verses of afflictioÌ„s are most excellent and this fift is nothing inferiour Hasten therefore vnto the last Mat. The sixt vse of affliction the renouncing of the world and desire of eternall life By afflictions God wil call our minds away froÌ„ these earthly things that we may earnestly desire the life to come For the Israelites if they had not bin ill intreated both in Egypt and in the wildernesse would neuer haue throughly thought vpon going to the land of Canaan which was a figure of the heauenly inheritance Therfore God doth as a carefull nurse who wheÌ„ she would weane the child layeth some bitter thing vpon the teat to cause the child to hate and abhorre it Thou hast now how many wayes afflictions bee necessarie for vs. Thou seest therefore that wee are not without cause warned by the Apostle to beare theÌ„ patiently as sent from God our father when he saith Heb. 12. 5. 6. 7. 8. My sonne despise not the chastening of the Lord neither faint when thou art corrected of him For whom the Lord loueth he chastiseth and scourgeth euerie sonne whom he receiueth If you endure chastening God offereth himself vnto you as vnto sonns For what sonne is there whom the father chasteneth not But if you be without chastening whereof all be partakers verily you are bastards and not sonnes Moreouer we had the fathers of our bodies chastisers of vs and we did them reuerence should we not much more be in subiection to the father of spirits that we might liue For they indeed for a few dayes corrected vs after their own pleasure but he chastiseth vs for our profit that we might be partakers of his holinesse Theoph. There is no cause then why the faithfull in this world should looke for all prosperitie Mat. True vnlesse they wil deceiue them selues for otherwise it were necessarie that 1 The deuill should be without enuie 2 The world without malice 3 And we our selues without sinne But the Deuill will alwayes burne in enuie against the faithfull The world with malice and mad hatred and our sinnes will minister sufficient matter vnto God who in the meane time hath care of our saluation to giue the raines vnto those our enemies to molest and trouble vs. Wherefore according to the saying of the Apostle 2. Tim. 3. 12 let all such as desire to liue godly in Christ Iesus make their accompts that they shall suffer persecutions Of prosperitie Adde hereunto that prosperitie is not alwayes profitable for vs nay oftentimes it hurteth vs. Theoph. Why so Mat. Because often it hindereth our saluation for it bringeth foorth fruits altogether contrarie to those which we reckened vp euen now 2 For it maketh vs proud and insolent and keepeth vs from the acknowledging of our sinnes 3 It stirreth vs vp to serue our owne wicked lusts and it is vnto them as a baite wherwith they are more and more set on fire 4 It maketh vs negligent in prayer and as it were putteth out in vs the desire to pray 5 It prouoketh vs to impatience and wrath and maketh vs voyd of the affection of mercie 6 Finally it maketh vs drunken with the loue of our selues and of the world draweth vs away from the meditation of the heauenly life Act. 14. 22. Therefore not without cause the Scripture testifieth that wee must through many afflictions enter into the kingdome of God Now these in the holy writings are not seldome called strikings to the end we might know them to be as it were certaine spirituall medecines which be diuersly administred by God him selfe the best spirituall Phisition to sundrie purposes according to the quality of our sicknesses and necessitie Notwithstanding he dealeth alwayes so gently with vs that he suffereth vs not to be tempted aboue that wee are able to beare For while he chastiseth vs with the one hand he doth lift vs vp with the other and causeth that the issue of the affliction is alwayes happie And so he declareth his goodnesse to vs in aduersitie as well as in prosperitie For often hee tempereth them both together or sendeth them by course least wee should bee too much puffed vp with prosperitie or throwne downe with aduersitie Hereupon the Prophet saith Psal 30. 5. weeping may abide in the euening but ioy commeth in the morning And that more is he vseth this course of things that we may the more acknowledge what the sweetnesse of prosperitie is so be more earnestly bent to yeeld him thanks For as it is in the prouerbe Sweet things deserued hath not be VVhich before did bitter neuer see Theoph. Hitherto thou hast declared certaine verie excellent points concerning afflictions which if they be earnestly fixed in our minds they wil bring no small comfort nor a litle stirre vs vp to patience Now these vnlesse I be deceiued are 1 First that afflictions come not to vs but by the will of God 2 That they be sent vnto vs froÌ„ God to our good 3 That God will assist vs to the patient bearing of them 4 That God promiseth vs a blessed issue yea at length a full deliuerance 5 Finally that by meanes of them prosperitie
hast thou forsaken me Yet not that God euer forsoke him but because hee was in out steed and offred himselfe to his Father as a baile for vs it was necessarie that his diuinitie should be hidden for a time vntill the humanity had suffered all the things which both here and in the world to come we had deserued Howbeit the punishment which in respect of vs was eternall and endlesse in Christ was made temporarie and hauing end because he himselfe is eternall and infinit and therefore he put an end to those euerlasting punishments wherunto we were accursed Theoph. But this article of Christs descending into Hell is placed in the Creed after his buriall wherefore it seemeth that it cannot be referred vnto those paines which he suffered before death for the order it selfe is against it Moreouer this selfe same thing seemeth to bee contained in another article euen in that he suffered vnder Pontius Pilate in which words not those paines onely are to bee vnderstood which hee suffered in his body but those also which he suffered in his soule Mat. This article of Christs descending into Hell cannot otherwise be expounded but as it hath beene expounded of me for if it be referred to his buriall as some would haue it bringing for the confirmation of their opinion those places of Scripture wherein the graue it selfe is called by the name of Hell it shall bee nothing else but a repetition of that which is farre more plainely set out in the former Article which indeede doeth not agree to so short a summarie as the Creede is Much lesse is this article to be vnderstood of Christs soule going downe into the place of the damned For Christ said to the theefe this day shalt thou Luc. 23. 43. be with me in Paradise Moreouer there was no such thing further required for as much as all things were finished vpon the Crosse for he said a little before his death it is finished Concerning the order or method Ioh. 19. 39 it hath beene before declared by vs that they which wrote this Creed looked vnto this that in each article they might set before vs the seuerall remedies which be ministred vnto vs by Christ against all kindes of temptations and spirituall discases Therefore they would not onely expresse the paines which he suffered in his body but also the fearefull torments which he suffered in his soule and which vnto vs are most terrible for these we haue deserued to endure for euer in Hell it selfe the temptations whereof farre exceedeth that which ariseth of the afflictions of this life yea and of bodily death Wherefore hauing comprehended all these paines generally in this Article hee suffered vnder Pontius Pilate afterward they would handle them particularly And first of all those which The order of the articles which respect Christ he suffered in body in these words Hee was crucified dead and buried for they purposely ioyned his buriall that as it were in one rowe they might comprehend all things which appertaine to the abasing of his body Which being declared they added those horrible torments which he suffered in his soule in these words Hee descended into Hell Which they did to the end we may vnderstand that Christ when hee had suffered all the things which we should haue suffered in Hell did as much as if by a locall descending hee had descended into Hell it selfe and that therefore we are free from it Theoph. Now do I verie well allow the exposition of this article which you haue deliuered as that which bringeth vs no small comfort Yea I do verie well like the order it selfe For it is easier to applie the sufferings of Christ to our selues when they are reckened vp in that order wherein we should haue suffred them then in any other Mat. Thou iudgest rightly for the temptation of the second death that is to say of the punishments which abideth for vs in hell is wont to come into our minds after the temptation of the first death Theoph. Declare vnto me the other articles Mat. The third day he arose againe The resurrection followeth by the which Christ ouercame death hell sinne yea and the Diuell himselfe and triumphing ouer them and leading them captiues Act. 10. 46 Ephe. 4. 8. He ascēded into heauen Act. 1. 9. he ascended into Heauen whither he is gone vp with the greatest glorie not so much for himself as thereby to open a way for vs and to take possession of it in our name vntill our soules come to possesse it after death and body and soule together after the resurrection But because so long as we here liue euen after wee are by faith made partakers of Christs gifts wee fall into manie sinnes which are wont to trouble our consciences and to weaken our faith it is by and by added And sitteth at the right hād of God the father almightie that he sitteth at the right hand of the Father to the end we might know and be assured of that intercession which hath before beene mentioned And so we might vnderstand that after hee had once suffered death vpon the Crosse for our sinnes he doth continually offer the merit thereof vnto his father for vs and therefore causeth the father himselfe to be fauourable vnto vs. Which thing Paule sheweth in these words Christ is at the right hand of the Father Rom. 8. 34. and maketh request for vs. More he vseth that great authoritie whereunto hee is aduanced to the gouernment help of his church against all the hurtes that might come vpon it and to the accomplishment of our saluation Finally because such is the weakenes of our faith some feare of condemnation may assaile our mindes in that last daie Mat. 16. 27 wherein the Lord will render to euerie one according to his workes therefore that this temptation may bee met with it is said further that Christ which is our intercessor shall also be our Iudge And this is the meaning of that article Frō thence he shall com◠to iudge quick and dead wherein we beleeue that hee shall come to iudge quicke and dead euen that we might be without all feare of condemnation and contrariwise certainly know that by the sentence of the Iudge himselfe we shall obtaine saluation Theoph. Who are those quicke and dead who thou sayest shal be iudged of Christ Math. The quicke are they which at that daie shall be aliue who also as Paule saith 1. Cor. 15. 52 shall bee changed in the twinckling of an eye and the dead are they whom death before shall haue taken out of the companie of the liuing Theoph. But is it necessarie that the dead should rise againe in that daie of whom iudgement was giuen before whether they be good or euill Mat. These thinges shall not let their appearing at that daie and that for two causes 1 The first because that first iudgement pertaineth onely to the soule but the later to
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
then common knowledge of God and of his truth whose life notwithstanding is most wicked Math. In deed I grant this that God sometimes giueth euen to the vnfaithfull some knowledge of his trueth which also for the most part is coloured with great words and externall shew But it is not the right knowledge of the true God which is alwayes ioyned with his obedience Neither in deede can anie man know him but he is straight wayes beloued of him but that loue cannot stand except we do obey his coÌ„mandements Therefore Iohn saith By this we know that we know him if we keep his commandements He that sayth 1. Ioh. 2. 3. I know him keepeth not his commandemeÌ„ts is a lyer and the truth is not in him Theoph. But whether of those two is the better either the knowledge of God or the obedience of his coÌ„mandements Mat. Indeed knowledge is better then obedience in this that it begetteth in vs both the loue and obedieÌ„ce of God but especially for that by it we are transformed as the Apostle speaketh from glory vnto glorie 2. Cor. 3. 18. that is to say as it were by certaine degrees as that knowledge getteth increase in vs. Neuerthelesse that image or likenesse of God doth not so expressely shine in vs in knowledge which for the most parte lyeth hid in the mind as it doth in obedience namely while we liue teÌ„peratly iustly and godly for those excellent vertues declare vs not to be bastards but the true childreÌ„ of God Theoph. Why so Mat. Because we are thought their children according to the flesh whose likenesse we haue concerning the bodie so are we accounted his spirituall children whose spirituall likenesse we shew in our works Theoph. Thou callest the wordes of Christ to my remembrance wherewith he reproueth the Scribes and Phatisies bosting them selues to be the children of Abraham If you were Abrahams children you would do the works of Abraham Ioh. 8. 39. You are of your father the Deuill and the lusts of your father will you fulfill Matth. Verie truly Hereunto also may be referred that saying of Christ which he addeth after that hee had exhorted vs to holinesse of life That you may be the children of that your Father whâ—ch is in heaueÌ„ Math. 5. 45. But this holinesse and reformation of life are effectes and fruites of repentance whereof mention was made before by vs when we spake of sanctification Theoph. Of repentance Let vs therefore nowe speake somewhat of repentance and first what is repentance Mat. It is the hatred of sinne and an earnest loue of righteousnesse by the which we are continually stirred vp to abhorre our vices and are mooued to doe good workes not for feare of punishment or hope of reward but for that loue wee beare towardes God which worketh in vs that with a ioyfull heart wee are moued to his obedience and with griefe go astray from his coÌ„mandements And therein is the promise fulfilled made vnto vs of God by his Prophets Ier. 31. 33. Ezec. 36. 26 namely that he will take from vs the stonie heart in stead whereof he will giue vs an heart of flesh wherein he will engraue his Law that we may walke in his commaundements Hence it commeth that the Law of God which in former times was grieuous and hated of vs is nowe not onely not grieuous but most acceptable delightfull euen as it is written by the Prophets Psal 110. 14. 17. 47. Theoph. How many parts of repentance be there Mat. Two Namely 1 The mortification or killing of the old man that is to say of the corruption which by reason of sin sticketh within vs. 2 And the resurrection of the new man The same also be the partes of regeneration for it is necessarie that the holy Ghost doe first kill all euils and euen corruption it self before it plant good things in our hearts But that mortification hath it force from the death of Christ of whom when we are made partakers by faith he doth not onely blot all our sinnes but also causeth that we acknowledge them and being acknowledged do hate them Which thing Paule teacheth vs in these words This we know that our olde man is crucified with Christ Rom. 6. 6. that the bodie of sinne might be weakned that hereafter we should not serue sinne Moreouer the rising againe of the new man which borroweth his force and efficacy from the resurrection of Christ worketh strength in vs by meanes whereof from the heart we apply our selues to the obedience of God which also the same Apostle plainely teacheth where he saith We are buried together with Christ by Baptisme into his death Rom. 6. 4. that as Christ is raised vp froÌ„ the dead into the glorie of the Father euen so should we walke in newnesse of life Theoph. Are then these two partes ioyned together by so strict a band that the former can neuer be seuered from the later Math. They are indeed for it is impossible that any man should be partaker of Christs death but the same also is partaker of the fruit of his resurrection The Apostle expresly affirmeth it If we be grafted with Christ Rom. 6. 5. to the similitude of his death euen so shall we be to the similitude of his resurrection For this cause so often as the Scripture speaketh of repentance it doth not only simply vnderstand some grief conceiued for our sinnes but reformatioÌ„ of life and returning to a better course which be witnesses of that sorow lying hid in the heart Therefore such as bragge of repentance and yet do not returne nor giue them selues to amendement of life are lyers and do mocke God himselfe Theoph. Thou sayest truly for in our common life he should be thought to mocke vs that said he was sure he had done vs wrong and yet in deed continued in the thing it selfe I do rest satisfied in this doctrine of regeneration But by it that is not a litle confirmed which was before proued by thee in the chapter of man namely that man by his owne nature is the seruant of sinne which neither vnderstandeth heauenly things that appertaine to his saluation neither hath anie freedome or power to do that which is good For seeing those faculties and powers are giuen vnto vs by the spirit of regeneration it is without doubt that we lacke them and therfore that we are altogether vnable of our selues to beleeue or to do well Mat. Thou gatherest well Of mans free will But because this doctrine concerning mans Free will before this time being as it is at this day in controuersie is notwithstanding of great force to the establishment of the glory of God and of our owne saluation although it hath before bin declared by vs yet I wil not thinke much to speake of it againe and to confirme it by testimonies of the Scripture And first of all concerning the true knowledge of God and of Iesus
Christ which is the foundation of our saluation Christ himself saith No mā knoweth Mat. 11. 17 the Sonne but the Father neither doth any man know the Father but the Sonne and he to whom the Sonne will reueale him Iohn 6. 44. No man can come to me except the Father that sent me draw him But concerning the wil and that power whereby we do obey God Paul saith It is God which worketh in vs to will and to performe Phil. 2. 13. it Which also is confirmed of Christ himselfe by a most fit similitude in these wordes As the branch Iohn 15. 4. can beare no fruit of it selfe except it abide in the vine euen so neither can you except you abide in me He that abideth in me in whom I abide the same bringeth much good fruit for without me you can do nothing Which things being so what can man of himself beleeue in the matter of Religion but errour and lyes what is he able to do when the question is of worshipping God but all manner vice and wikednesse I will ad a place out of Paule wherein all this doctrine in one word is plainly set down You were dead in sinnes and Ephes 2. 1. trespasses He saith not you were sicke so as some little life was left in you but you were altogether dead The self same thing also he confirmeth afterward when he saith Ephes 2. 6. that we are raised vp from the dead when God doth regenerate vs. If therfore the vnregenerate man be spiritually dead in sinnes it followeth that he hath no more vnderstanding in things pertaining to eternall saluation then hath a dead man in the things of this life Moreouer if a man vnregenerate be spiritually dead in sinnes he hath no more power to do a good deede then a dead man hath to do the actions of the body Therefore euen as our soule giueth life to the body so also the spirite of God is the life of our soule being otherwise dead and vnable to beleeue or do any thing that is good Theoph. Although I do wholly giue consent to this doctrine which I see hath expresse grounds in the holy Scriptures yet I will propound vnto thee a certain obiection sometimes put forth to my selfe about the answering whereof I found no small difficultie namely that God seemeth to mock vs which so often by the Prophets exhorteth vs to turne vnto him and to keepe his commandements if it were not in our power at least in some part to do this Furthermore that exhortations be made in vaine the vse of admonitions is but needlesse and that reproofes are but ridiculous if it were not in the power of the sinner not to sinne Matth. They that measure the strength of man by Gods commandements be altogether deceiued For Christ commandeth vs Thou shalt loue the Lord thy Mat. 22. 37 God with all thy heart with all thy soule and with all thy minde And againe Be you perfect as your father which is in heauen is perfect But what is he which confesseth not that he can neuer come to that diuine perfection nor loue him with that loue that is due In Enchiri ad Lauren. de gratia lib arbit Therefore as it is notably written by Austen God commandeth the things which we cannot do that we might know what we ought to aske of him Which indeede may appeare euen by this that euery where by the Prophets the Lord commandeth vs to turne vnto him and to repent vs of our sinnes But Ieremie answereth Ier. 31. 18. Eze. 18. 30. Ioel. 2. 12. correct me Lord and I shal be corrected when thou diddest correct me I did repent For this cause the same Austen Confess l. 10 which handled this doctrine of Free will most excellently writeth in another place O Lord giue me that which thou commandest and command what thou wilt Theoph. Indeede this is a solution or answer to that obiection not to be despised Mat. I do ad that it may be gathered out of Paule that exhortations to holinesse of life haue not their foundation vpon our naturall powers but vpon the promise of God wherein he promiseth to be with vs not to helpe our Free will in part but wholly and altogether himselfe alone to make it good in vs. Theoph. Bring some places out of Paule for the confirmation of this doctrine Mat. Writing to the Thessalonians 1. Thess 5. 23. 24. when he hath admonished them to liue blamelesly iustly and soberly in loue in patience he prayeth to God to sanctifie them to the end they might be able to performe those things at length saith Faithfull is he that hath called you which will also do it In another place also after he had exhorted the Philippians to worke out their owne saluation with feare and trembling presently he addeth Phil. 2. 12. 13. For it is God which worketh in you both the will and the deede euen of his good pleasure Theoph. What vse is there of exhortations admonitions and reprehensions to the vnbeleeuers Mat. They shall be a witnesse against them when they come to the iudgement seate of God For they shall the more be conuinced of rebelling against God and of the hardening of their owne hearts Theoph. I am now well furnished against those that shall hereafter set vpon me with that obiection To cōclude it seemeth to me that this doctrine may fitly be referred to that which sometimes I haue heard of thee namely that all the sinnes of men be of themselues not of God but that their good works if they do any be not of themselues but of God Mat. True Neither is there any cause why we should feare to receiue this for true doctrine forasmuch as it tendeth both to the glory of God and to the throwing downe of our selues which is a most certaine marke whereby we may discerne or know true doctrine from false according to the rule of Christ Iohn 7. 18. Theoph. Now we are to go forward to the rest We haue at large hādled the first effect of the holy Ghost let vs therefore come to the other How makest thou the holy Ghost the author of our vnion or being made one with Christ which in the beginning of this Chapter thou didst attribute vnto faith Matth. In what sēse the holy Ghost is sayd to be author of our vnion with Christ When I did attribute or giue it to faith I did it according to the vse of the scripture but this I meant that faith is the instrument and as it were a spirituall hand by the which we do receiue Christ with all his gifts In the meane time this is to be vnderstood that the holy Ghost is author of them all For that vniting of vs to Christ which is in heauē is not done but by his own diuine power Adde hereunto that the holy Ghost begetteth faith in vs and sanctifieth vs that so we may
corner stone elect precious in whom whosoeuer beleeueth shall not be ashamed Hee addeth also out of the Psalme The stone which the builders refused is made the head of the corner that is to say vpholdeth all the building Theoph. Hitherto we haue heard sufficiently of the second thing testified in the praise of the church wee must come to the third Why is it called the mother of vs all Mat. First because God therein hath begotten vs with the incorruptible seede of his word And then because he hath put vs ouer vnto it as to a speciall good mother to be guided and brought vp that wee may daily wax elder in faith vntill we come to the inheritance of our heauenly father Wherefore whosoeuer refuse the gouernment of this mother can neither haue God for their father nor claime to themselues any right in his inheritance Theoph. Why the Church is called holy Let vs consider the verie words of the creed and first of all Why is the Church called holy Mat. For two causes the first whereof and the chiefest is this because as Paule speaketh It is sanctified after that hee hath cleansed it by the washing of Ephe. 5. 26. water through the word As if he should say that it was made cleane from all sinne by the precious bloud of Christ which is daily presented vnto vs both in the word and in the Sacraments The other cause is for that the members of it which indeede are regenerated of the holy Ghost and sanctified do apply themselues diligently to holinesse of life wherein by the benefit of the ministerie of the Church they go forward euerie day somewhat Notwithstanding in themselues it is certaine they bee defiled with manie filthinesses and sinnes which indeed are not imputed vnto them for they are partakers of Christes merit by whose helpe they obtaine forgiuenesse of sinnes Theoph. Let vs come to the other title of the church why is it called catholicke or vniuersall Mat. Why the Chuch is called catholicke That wee may vnderstand it is not now tyed to anie certaine place or people as wee read it was vnder the Law before the comming of Christ but that it is dispersed and scattered throughout the whole world and distinguished into manie members which are particular Churches gathered together in sundre places which notwithstanding make one bodie of the Church for they bee endued with the same faith and hope in Christ Theoph. Of the church before Christ It may seeme then that the Church which was before the comming of Christ was diuerse from ours Mat. Thou gatherest ill for although in some circūstances it differed from ours yet it was one Church in substāce for as much as both of them acknowledge 1 One and the selfe same father God 2 One Iesus Christ redeemer and mediator 3 Because also that old Church had the same hope with vs namely to obtaine saluation by faith in him by the which faith the beleeuers euen then cōmunicated with his bodie and therefore were partakers of all his gifts 4 Because they had the same ministery of the word and sacraments with vs as concerning the substance Theoph. But how could this bee that the faithfull should bee partakers of the true body of Christ which was not yet borne Mat. It was then indeede spiritually receiued by faith as it is this day of vs this only is the difference that our faith looketh to Christ now lōg ago manifested but the faith of those auncients looked to Christ which was not then come Neither were they therfore excluded from the true partaking of him For all things are present with God Hence is that of Iohn The Lambe meaning Christ slaine euen from the Apoc. 13. 8. foundations of the world Christ also confirmeth the selfe same thing when he saith Ioh. 8. 56. Abraham reioyced to see this my daie and he saw it and was glad Theoph. But be there anie places of scripture whereby this may bee determined that the faithfull which were vnder the law were in deed and truly partakers of Christes body Math. 1. Cor. 10. 3 There be For Paule saith That all the fathers did eate the same spirituall foode with vs and that they all dranke the same spirituall drinke for they dranke of the spirituall rocke that followed them and that rocke was Christ By which wordes hee meaneth that the fathers by their Sacraments did no lesse communicate with the body of Christ and his gifts thē we do at this day by outs Theoph. What therefore is the difference betweene their and our church Mat. There be reckoned not one but foure 1 First because the old church did set forth Christ his death and resurrection darkely by certaine outward ceremonies as sacrifices lights washings and such other Col. 2. 17. which of the same Apostle are called shadowes of things to come but the body is Christ Wherefore seeing that by his comming hee hath put an end vnto those ceremonies he hath now laide himselfe open vnto vs farre more plainly For he commeth forth as it were in the mid-day abounding with his gifts that euerie one may see and know them For this cause the Apostle compareth the fathers which liued vnder the Law vnto children which did learne as it were their letters and first grounds to giue vs to vnderstand that wee may be called learned and skilfull if we be compared with them This therefore is the first difference Theoph. Declare the second Mat. This consisteth in reformation of life for as the knowledge of Christ is greater so also the efficacy and working of the holy Ghost is farre greater which mortifieth our flesh so as we do more earnestly obey his commandements according to the promises declared by the Prophets This is the couenant Ier. 31. 33. which I will make with the house of Israell After those daies saith the Lord I will put my Law in their inward Eze. 36. 27. parts and will write it in their hearts I will put my Spirit within you and wil cause you to walke in my statutes and to keepe my iudgements that you may do them Yet not that the godly before the comming of Christ were without the Spirit of regeneration but that we might be taught how the Lord in the very cōming of Christ by whose bloud hee renewed the couenant with vs did more aboundantly bestow his giftes vpon his people For this cause the Lord did suffer not a few blemishes of the Israelites which among vs were not to be borne no otherwise then as a most wise Father will beare with many childish faults of his sons as long as they be children but when they be come to yeares he will in no case beare them Theoph. I would haue thee shew me some example Mat. Mat. 19. 8. I will alledge one The bill of diuotsement which was nothing else but a libertie to put away the wife euen for the smallest cause But the Lord affirmeth
more easily the same vseth the Deuill For if he heale the diseases of cattell he doth it with no other minde but to bind the owners of them to him selfe if he bring any case to our bodies he doth it to bring the soule in bondage to him selfe for that cause that at length he may thrust bodie and soule with him selfe into hell Finally he doth alwayes vsurpe dominion and Lordship ouer them to whom he maketh shew of seruing for a time Theoph. It were therefore better for a man to serue himselfe then to haue such a seruant Matth. It were so and indeed to be holden with sicknesse all the time of our life rather then to recouer our health by his helpe Theoph. I will yet demaund one thing whence hath the deuill this power that he can heale the diseases of our bodie Matth. God permitteth it vnto him by his iudgement as it hath bene sayd of vs that they should more and more be blinded which flie to the deuill that by their owne desert they may perish in their errors Theoph. The third manner of taking Gods name in vaine is behind Mat. Gods name takē in vain by dissolutenesse of life It is when a man professeth him selfe to know God but denieth him in his deeds that is whose whole life yeeldeth nothing but offences stumbling blocks Of whom there is mention in the Prophet for thus the Lord chideth with them Why doest thou declare my statutes takest my law in thy mouth seeing thou hatest Psal 50. 16. to be reformed hast cast my words behind thee The same also is to be thought of hypocrites which are farre worse then these for in words outward deeds they doe vainely make shew of the feare of God but their heart is verie farre off from him To this number also they may be reckened whose minde wandreth about other matters while they are praying Theoph. Let vs come to the fourth maner of taking Gods name in vaine Mat. When wee speak of god without cōsideration When this word God or the name of Iesus is vsed of vs either rashly or without cause as manie do with whom it is ordinary that in the way of maruelling or wondring they oftē vse these speeches my God Iesus Theoph. But thou shalt hardly perswade these that they take the name of God in vaine notwithstanding it be often vsed of them for they say it is better to name God then the Deuill Mat. Our nature is so corrupt and so vsed to sinne that we see not anie but the greatest which indeede if they be weighed by our iudgement shall bee taken for verie small For this cause God gaue vnto vs his Lawe which is as it were a glasse and a most perfect patterne of holinesse that by comparing our actions with it wee might acknowledge our sinnes and studie to amende But of these things shal be spoken more at large when we shall come to the vse of the Law Now we are to examine that most damnable maner and to compare it with this commaundement of the Law Thou shalt not take the name of the Lord thy God in vaine What is this in vaine do we onely then sinne against it when it is set vpon by vs with blasphemies renouncings of it No in no case but then also whē it is named either with contempt or rashly But what is he that being in his right mind seeth not that it is both cōtemptuously and rashly vsed in these maners of speaking If any haue bin at a feast which peraduenture hath not bin without riot and other sinnes he will not feare to vtter these words according to the custome amōg vs O my God how excessiuely haue we laughed O my God how richly daintily were we entertained If any of our seruāts disquiet vs by their vnskilfulnesse or slownesse straightway he shall heare O God how foolish thou art O God how slow thou art If we find any place filthy and vncleane or if we smell any ill sauour by and by shal the name of God be mingled with these things in these words O God what a filthy place O God what an ill sauour do I smell These examples most common among our countreymen were to be alledged that we might so much the more plainly shew how greatly the name of God is vsed contemptuously and rashly of vs. A certaine ancient left it written that if we haue a costly garment we do then onely put it on when we go to the companie of great personages and do most carefully looke vnto it that it be not spotted in somuch as we shun and auoyd all such things as might soile it But the most holy name of God with the excellencie and worthinesse whereof no garment no not any creature is indeed to be compared is so little esteemed of vs that it is continually intermedled with vaine and idle speeches with raylings and filthinesse Theoph. I do acknowledge that the name of God is abused with very great cōtempt in the speeches which thou hast reckened vp but that sin is so common that in very deede the godly themselues and such as desire to reforme their liues be not free from it for a mā shall find very few that sinne not in this point Mat. It was the cause why I haue handled that sinne more at large to the end it may the better be knowne especiallie to such as be touched with any feare of God that by the reuerence wherewith they honor his name they may be moued to amendment which they shall with very small labour attaine if they giue their minds vnto it Theoph. Let vs come to the fift and last way whereby the name of God is taken in vaine Matth. When any sweareth by him vainly Theoph. Of swearing Before I demand how any sweareth by the name of God vainly I would haue thee to declare what an oath is Matth. It is the calling of God to witnesse for the confirmation of the vnknowne truth of our speech Theoph. How many kinds of oaths be there Mat. Two For the one is of things past the other of things to come namely when any thing is promised with an oath which promise if it be made vnto God is called a vow Theoph. Let vs consider how a man sweareth by the name of God in vaine Mat. That is as often as those circumstances which are required in an oath are not kept Theoph. How many are those circumstances Matth. In an oath which is of things past there are three without which the oath shal be altogether vaine 1 The first is that the thing whereupon we are about to sweare be not only true but also that the truth of it be certainly knowne to vs. 2 The second is that the thing be of some weight aswell to the glory of God as to the loue of our neighbour 3 The third is that the truth of that thing by any other meanes cannot be brought to light
the sonnes of Helie Experience also confirmeth the thing of stubburne disobedient children for they be for the most part seene either in prisons or vpon the gallowes Contrariwise the well aduised and obedient for the most part haue long life with great quietnesse and peace But if at any time it fall out to be otherwise we must remember that all the promises of God concerning earthly things be with condition namely so farre forth as he shall know them to be expedient both for his owne glorie and for our saluation When therefore God doth betimes call his out of this life vnto himselfe he prouideth farre better for them then if he gaue them long life For he taketh them from the miseries of this world and putteth them into the possession of eternall life On the other side sometimes he giueth the wicked long life but so weake and full of miserie that it is more grieuous then death it selfe For this cause Moses repeating the law of God Deut. 6. 2. declareth that promise in these wordes That it may be well with thee vpon the land which c. But if it fall out otherwise it was for the cause which was at large set forth by vs when we intreated of afflictions For in that place we taught wherefore the Lord will haue the wicked somtimes to liue long happily in this world and the godly to suffer all kind of afflictions Yet notwithstanding that saying of Salomon abideth true Although Eccles 8. 12 the sinner commit euill an hundred times and God prolongeth his dayes yet I know that it shall be well with them that feare the Lord. The sixt Commandement Thou shalt not kill Theoph. Hauing finished the treatise of the fift commandement we are now to come to the sixt How many parts be there of it Mat. Two 1 First the forbidding of murther 2 The commanding of keeping peace and friendship with our neighbours Theoph. How large is the word killing Mat. The exposition of the first part It containeth all the degrees and steps by the which we come to it yea indeed all those things by the which we are procured stirred to commit murther according to the third rule Theoph. Rehearse those steps or degrees Mat. They be three The first whereof is hatred conceiued in the heart forasmuch as it is in plaine words forbidden in Moses Thou shalt not hate thy brother in Leu. 19. 17. thy heart Theoph. What if our enemie be a wicked man is it not lawfull to hate him Matth. We may indeed hate his sinnes but not his person But we must diligently beware of two extremities wherein we do sinne on either side The first is that we hate not the person of the sinner The other that we loue not the sinne for the persons sake Theoph. Let vs come to the second degree by the which we come to murther Matth. It is anger for it is a declaration of the hatred lying hid in the heart Theoph. Thinkest thou it to be altogether vnlawfull to be angry with any Mat. I do not thinke so for anger is a naturall affection wherein if moderation be kept it deserueth as much prayse as the two extremities deserue disprayse Theoph. What is that moderation Matth. When with zeale for the glory of God or with iust sorrow we be angry because iniurie is done vnto vs without our desert that keeping a meane with this caution that we neither speake nor do any thing that is against the honour of God Christian modestie and the loue of our neighbour In which sence Paule commandeth Ephes 4. 26. Be angry and sinne not Theoph. Let vs consider of the two extremities of anger and first let vs speake of that which sinneth in exceeding Mat. We doe then fall into it when we be angry rashly that is without a lawfull cause or else when being moued for a iust cause we do passe the bounds of moderation speaking or doing the things that be against the honour of God neighbourly charitie and Christian modestie But that falleth out when we be so taken vp with that affection that the iudgemēt is troubled and reason it selfe is darkened for then for a time we are like vnto mad mē that know not what they do For this cause Iames saith Iam. 1. 20. The wrath of man performeth not the righteousnesse of God Theoph. Let vs come to the other extremitie How do we sinne in the defect or want of anger Matth. When perceiuing that God is offended or our credit hurt without cause we are notwithstanding not moued as our dutie requireth which would haue vs not to suffer euils but that according to our callings we should set our selues against them Hence it was that Moses was so angry in the wildernesse with the Israelites whom he saw worshipping the golden Calfe with the Idolatrous worships Iohn Baptist with the Scribes and Pharisies and Iacob with his father in law Laban Moses indeede being moued with most iust anger drew out the sword because he was a Magistrate Iohn vsed most sharpe and vehement reprehensions because he was a minister of Gods word and had to do with hypocrites and men hardened in their sinnes Iacob dealeth with moderate and gentle admonitions because he was a priuate person and his owne matter was in question Theoph. The third step by the which men come to murther is behind Matth. It is euery hurt offered to the person of our neighbour whereupō also sometimes ensueth murther it selfe which fault is indeed most grieuous in the sight of God as appeareth by that which the Lord saith that he abhorreth the man-slayer and by the penaltie appointed by himselfe vnto men-killers For he ordained that not onely men but also the very brute beasts that had slaine man should be put to death For which cause he forbad his people the eating of bloud Leuit. 7. 26. for by that ceremonie he would shew how much he abhorred the shedding of bloud and therefore murther Theoph. Is there any speciall cause which maketh murther to be esteemed so hainous a sin before God Matth. There is and he doth declare it himselfe in the ninth Chapter of Genesis For after these wordes Who so sheddeth mans bloud by mans his bloud shall be shed presently he addeth because in the image of God made he man By which words he teacheth that his owne image which he hath engrauen in man is wronged and misused by man-slaughter Theoph. But whether was that image or likenesse of God blotted out in man by originall sinne as it hath beene sayd by thee in the second Chapter of the former booke Mat. It was indeede but not so farre that there be no steps of it at all remaining for the spirituall gifts as one of the auncients saith giuen of God to men for their saluation were by original sinne taken away such as be the true knowledge of his Maiestie and of the worship due vnto him But the
might well be without the helpe of another Matth. The Lord will exercise the charitie of the rich and the faith and patience of the poore Now by that inequalitie of goods he preserueth the societie of mankind which indeed could not stād if all men were alike in wealth and honour The ninth Commandement Thou shalt not beare false witnesse against thy neighbour Theoph. Let vs go on to the ninth commandement how many parts be there of it Mat. Two as of the former three for false witnesse is forbidden and true witnesse is commanded Theoph. What doth God vnderstand by the name of false witnesse Matth. The exposition of the first part All the things wherewith we may hurt our neighbour with the tongue Howbeit this kind it set down for an example according to our 3. rule because we do most of all hurt our neighbour by false witnesse Theoph. I would haue thee recken vp all the seuerall kinds that be contained vnder this commandement Mat. We will therefore deuide them into two sorts The one of false witnesse that is borne in iudgement The other that is out of iudgement concerning the things that we haue to doe with in dealing with men Touching false witnesse in iudgement because an oath commeth between and the matter concerneth either the life or goods of our neighbour that wickednesse cannot be committed but three abhominations come forth at one time together namely false witnesse periurie theft or murther For this cause God appointed Deut. 19. 19 the same punishment to the false witnesse which he against whom he witnessed had deserued if he had bene truly accused Notwithstanding we must know that there be two kinds of false testimonies in iudgement The one altogether false such as was that wherewith Naboth was accused that he had blasphemed God 1. King 21. 13. the king The other false onely in part and it is called a cauill or craftie accusatiō when something is either taken from the truth or put to it or changed as they did Mat. 26. 61 that testified against Christ affirming that he said I cā destroy the tēple of God build it againe in 3. dayes When notwithstanding his words were these Iohn 2. 19. Destroy this temple and in three dayes I will raise it vp againe Theoph. Of false witnesse out of iudgement Now we are to come to those false testimonies that are out of the place of iudgement Matth. There be diuerse kinds of them but we will bring them to three And they be these 1 Backbiting or slandering 2 Flatterie 3 Lying Theoph. Backbiting Let vs therefore in the first place speake of backbiting What is backbiting or slandering Matth. When a man disprayseth or mocketh his neighbour being absent and so empaireth his name credit Which is a most grieuous offence for a slanderer hurteth three at once 1 Himselfe 2 The heate rfor he is guilty of receiuing the slander which God hath expresly forbidden 3 Him that is mocked or slandered Howbeit the slander least of all hurteth him for his name onely is hurt but the conscience of both the former is hurt by a sinne committed against God and their neighbour In this rancke are to be placed whisperers or secret cary-tales who indeede do much aggrauate the sinne they haue committed in receiuing the slander when as whispering or muttering it they giue occasiō of many cuils and especially if it be amplified and enlarged of them which most commonly falleth out For this cause Salomon saith Prou. 6. 16. Six things the Lord hateth but his soule abhorreth the seuenth namely him that soweth dissention among brethren Vnder this kind be all those things conteined that minister occasion of euill speech namely an euill or false suspition of our neighbour without an euident cause giuen for it is against Christian charitie which Paule saith is not suspitious 1. Cor. 13. 5. Also a rash iudging of our neighbour which is expresly forbidden by Christ Theoph. What if he that disprayseth or reporteth ill of his neighbour speake the truth may that be called backbiting or slandering Matth. It ought for he sinneth in a double respect First his mind is estranged frō the affectiō of Christiā charitie yea rather he is moued to that wickednesse by a desire of speaking euill or else that he may get himselfe prayse by the disprayse of another Which thing indeed appeareth euen by this that such backbiters passe ouer all the vertues of their neighbour but their faults they recken vp and not seldome enlarge them Secondly he obiecteth those things against his neighbour not with a mind to amend them neither doth he make report of them vnto such to whom it appertaineth to admonish them but he muttereth and whispereth it to him that cannot apply any remedy to the fault yea rather he hath an ill opinion of his neighbour which doth not a litle hinder Christian charitie Theoph. Flatterie Let vs come to flatterie which thou saydest was the secōd kind of false witnesse bearing that is out of iudgement Math. This vice is not so hainous as the former for it is not so farre off from Christian charitie Moreouer the flatterer hurteth onely two namely himselfe and him whom he flattereth But the backbiter as was sayd hurteth three at once Howbeit this sinne is condemned of the Lord for the flatterer fostereth the sinnes of him whom he flattereth so smoothly and doubteth not to colour or paint them ouer with the name of vertue For this cause the Prophet saith Isay 5. 20. Woe vnto them that call euill good and good euill Theoph. There is behind the third kind of false witnesse out of iudgement namely lying Matth. Lying three kinds of it There be diuerse kinds of this sinne for some lyes proceede from couetousnesse and they be the most hainous because they most hurt our neighbour Others be of infirmitie and feare such as was the lye of Abrahā saying that Sarah was his sister Gen. 12. 13 20. 2. Others be of lightnesse for pleasures sake which notwithstanding be sinnes for Christ saith that whatsoeuer idle word men shall speake they shall giue accounts of it in Mat. 12. 36 the day of iudgement There be some other lyes vnder a colour of loue are called officious lyes when a man by them thinketh to do his neighbour good Because he so deliuereth him either from imminent danger or from losse or reproche or else when any lyeth for his owne profit that he may turne such discōmodities from himself These be the chiefe kind of lyes vnder the which also counterfeiting dissimulation is comprehended whē a man faineth that that is not as also cloaking and disguising when a man hideth that that is indeede to the end the conttary may appeare or seeme to be Theoph. Whether thinkest thou all those kinds of lyes to be sinfull and euill Mat. I thinke they be For the Scripture cōdemneth all lying and
warneth vs to be true in all things Theoph. Is it not therefore lawfull sometimes to hide the truth Matth. Is is not onely lawfull but also many times expedient in respect both of the common and priuate profite of our neighbours Yet with this condition that we be not bound by oath before the Magistrate to declare it For otherwise it should not be lawfull for vs to conceale the truth except the question were of the peace of the Church or the safety of our brethren For Christian charitie requireth that we should suffer any thing rather then bring danger to any brother much more to the whole Church As for example if a man were held prisoner of enemies he ought rather to suffer all kinds of torments then to declare any thing that might be to the hurt of his countrey or of his neighbour Theoph. The conclusion is that thou thinkest it lawfull yea sometime expedient to conceale the truth but that it is not lawfull to lye vpō any occasion no not for our owne safetie or the safetie of our neighbour Mat. I thinke so For the glorie of God that abhorreth lyes ought to be preferred before our owne life the loue of our neighbour Moreouer the rule of charitie requireth it not that we should by a lye hide the sinne of our neighbour which by the commandement of God is to be punished Theoph. Now I see that there is no lye that is not euill But thinkest thou not that it is to be accounted amongst the least sinnes Matth. The often vse of it causeth that we thinke it light but the Scripture iudgeth farre otherwise for it saith Psal 5. 6. O Lord thou shalt destroy them that speake lyes In another place also reckening vp the sinnes that hinder the saluation of men it doth by name make mention of this numbreth it with murthers whoredomes and other hainous offences for Iohn saith Apoc. 21. 8. The fearefull and vnbeleeuing murtherers and whoremongers and sorcerers and idolaters all lyers shall haue their part in the lake which burneth with fire and brimstone which is the second death Neither doth it that without cause for it directly fighteth with the nature of God which is the truth contrariwise it agreeth with the deuill that is the father of lying But there is no sinne whereunto we do more encline euen frō our birth Which indeede doth sufficiently shew that by originall sinne we haue put off the image of God and haue put on the image of the deuill as it hath bin declared before namely in the Chapter of man Theoph. Enough hath bene spoken concerning the former part of this commandement that is of the prohibition it followeth therefore that we come to the other that is to that that is commanded Mat. In it is commanded that we helpe our neighbours with our testimonie if at any time neede shall so require both publikely in the place of iudgement and priuatly without that place Moreouer that to our power we defend the good name of our neighbour that we put far away the slander raised vp agaist him at least witnesse by our sower countenance that we be not pleased with such speeches For Salomon faith As the Northwind driueth away the raine so doth an angry Pro. 25. 23. countenance the slandring tongue Last of all that in all things we pleasure our neighbour if he shall stand in neede of our counsell To comfort him in his troubles If at any time he go astray patiently and by the rule of loue to admonish him that he may be brought againe into the right way These be the chiefe points wherein our neighbour may be holpen of vs by our speech according to the meaning of this commandement Theoph. I haue nothing further to aske concerning the exposition of it Notwithstanding before we come to the tenth commandement wherein the inward lust or concupiscence of the mind is forbidden I would vnderstand of thee to what commandement the forbidding of drunkennesse and enuy is to be referred which are two most common sinnes Matth. There be some sinnes which for the diuerse respect of the effectes may be referred to the forbidding of diuerse commandemēts Of which sort it is certaine they be which thou hast euen now mentioned For we may referre drunkennesse to the prohibition Against drūkennesse contained in the second third and fourth commandements of this later Table For it bringeth forth brawlings which sometimes murthers and slaughters do follow Moreouer although drunkards abstaine from the slaughter of others yet are they guiltie of the murther they commit against themselues according to our prouerbe Gluttonie slayeth more then the sword Furthermore it stirreth vp men to lust It also bringeth them to pouertie which theft followeth Adde hereunto that whosoeuer wasteth the gifts of God so intemperately with the want wherof many be oppressed are in that respect holden guiltie of theft Last of all when they are heat with wine the tongue by and by is set at libertie and vnbrideledly by slandering backbiting shamefully defameth the good name of our neighbour Theo. Thou hast indeed reckened vp many sins that spring frō the abuse of a most excellēt creature of God Matth. But by that it appeareth how great the corruption of man is For he is not onely an enemy vnto God but also to himselfe for as much as he abuseth to his owne destruction the gifts that God hath giuen him to his profite and delight As for example God hath giuen vs wine to be nourishment but man turneth it vnto poyson God hath giuen it to reioyse our heart but man changeth it vnto heauinesse God hath giuen it to preserue the health of the bodie but man altereth it to the sickenesse of body and soule To conclude that which is the greatest thing of all by it man wittingly and willingly transformeth himselfe into a bruite beast when as he spoileth himselfe of reason by the which he differeth from them Theoph. Thou saist true but I see not what it is by the which men be allured to that sinne For neither glory nor profit nor pleasure can be sought by it For what pleasure is it if a man drinke not being a thirst Matth. No greater then it should be if a man after dainty cheare did presently eate But therein the verie bruite beasts go beyond them in moderation For a man shall not see any of them endure to drinke more then is necessarie Theoph. Hitherto inough of drunkennesse now let vs speake somewhat concerning enuie Matth. Of enuie It may bee referred to two commaundements Namely to the second of this later Table and also vnto this fift For seeing hatred is the perpetuall companion of it it compelleth men verie oftentimes to murther which is sufficiently proued by the example Gen. 4. 8. of Cain Theoph. Thou iudgest rightly For by enuie Cain was stirred vp to kill his brother because his sacrifice was not accepted of God but Abels
workemanship created in Christ Iesus vnto good workes which God hath prepared that we should walk in thē And againe in another place The grace of God that Tit. 2. 12. bringeth saluation vnto all men hath appeared teaching vs that denying vngodlinesse and worldly lusts we should liue soberly and iustly and godly in this present world Thou seest how diligently good works be commended in the Scripture as those that bee acceptable vnto God through Christ by whose holinesse all their filthinesse and vncleannesse is couered Theoph. But what vse is there of them Mat. A three fold vse of good workes The vse is three-folde and those indeed most profitable The first which is also the chiefe respecteth the glorie of God that ought to be dearer vnto vs thē our owne saluation But by them it is especially aduanced as it appeareth by the wordes of Christ Let your light so shine before men that they may see your good Mat. 5. 16. works and glorifie your father which is in heauen For this cause Paul warning the Philippians to be ful of the fruits of righteousnesse which are by Christ Iesus addeth Phil. 1. 11. to the glorie and praise of God The second vse respecteth our neighbour For by the vprightnesse and integritie of our life he is prouoked to the same earnest desire and exercise of godlinesse I passe ouer the good turnes which hee hath by our charitie and good workes The third vse standeth in this that by them our conscience is quieted For they be testimonies and witnesses of our faith therfore of our saluation Theoph. But how can it be that good works shall be witnesses of our faith Mat. The cause hath already bene shewed of vs before namely for that the holy Ghost doth neuer work faith in our hearts without repentance from whence good works do flow which therefore be visible or seen testimonies of our inuisible or vnseene faith euen as the goodnesse of the tree is iudged by the good fruite and the inward health or soundnesse of a mans bodie by the outward disposition of all the parts Theoph. Therefore vnlesse I be deceiued this thou saiest that faith cannot be without good works Matth. I say so Euen as fire cannot be without heat and the Sunne without light And verily faith of it own Faith cānot bee without good works nature bringeth forth good workes For how can it be that our hearts should be reformed by faith so as wee do embrace the loue wherewith God loueth vs in Christ but that they be also stricken with loue toward him again by meanes whereof they both earnestly desire to obey him and doe labour to auoide rebellion against his maiesty I doe adde moreouer that faith can no more stand together with an euill conscience then water with fire For it cannot bee that so long as sinne raigneth in vs and we willingly offend God that wee should be assured of his loue so as wee may put our whole trust in him and repose our hope in his fauour and goodnesse notwithstanding that infinite merite of Christes death be knowen and perceiued of vs. Theoph. As farre as I see faith bringeth foorth good workes by the which it is afterward preserued in our hearts M. Faith the mother of good works of wich it is after preserued Yea verily euen as fire causeth ashes wherewith it is afterward cherished fed and maintained But by these things it is plaine that it is so farre off that faith which notwithstanding some say should destroy good works that rather by it they are built vp and fortified Theoph. Seeing then faith cannot bee without good works it followeth that all they which boast of it do not good workes be liers and deceiue themselues Matth. It followeth and that is the disputation of Iames the Apostle against the Libertines whome hee speaketh vnto in these wordes Shew mee thy faith Iam. 2. 18. without thy workes and I will shew thee my faith by my workes whereby hee sheweth that no man can be certaine of his faith which is inuisible but he hath visible testimonies of it namely good workes Whereuppon it is that the same Apostle in the end of that Chapter concludeth thus As the body without the vers 26. spirite is dead euen so that faith that is without good workes is dead that is it is not true but a shadow and a vaine empty likenesse of it Theoph. Therefore we are neither iustified nor saued without good workes although neither of them nor by them Mat. I graunt it For although the kingdome of heauen be not the wages of seruants but the inheritance of children yet no man is reckned among the children of God that is not lead by the spirite of God as Paul speaketh Rom. 8. 14. and therefore doth the workes of the spirit such as be these Loue ioy peace long suffering gentlenesse Gal. 5. 22. 23. goodnesse faith meekenesse temperance and such like Therefore the same Apostle in another place giueth warning Be not deceiued neither 1. Cor. 6. 9. fornicators nor Idolaters nor adulterers nor wantons nor theeues nor couetous nor drunkards nor railers nor extortioners shall inherite the kingdome of God The same thing also doth Christ himself confirme when hee saieth not euerie one that saieth to Mat. 7. 21. me Lord Lord shall enter into the kingdome of heauen but he that doth my fathers wil that is in heauen Mat. 5. 20. And againe in another place I saie vnto you except your righteousnesse exceede the righteousnesse of the Scribes and Pharisies you shal not enter into the kingdome of heauen Theoph. Now do I consent vnto thee do acknowledge that good workes be not vnprofitable although we be neither iustified nor saued by them Yea rather that they bee of speciall vse and therefore that the faithfull with al their hearts should giue themselues to them for as much as they serue 1 To the glorie of God 2 The edification of our neighbour 3 And to the confirmatiō of our faith saluatiō Mat. Adde hereunto that God to whom they be acceptable through Christ rewardeth them with sundry blessings both spirituall temporall according to the promises almost without nūber contained in his word Moreouer hither is to be referred the word of Reward which is vsed in many places in the Scripture as when Iohn exhorteth the faithfull to perseuerance he saith 2. Ioh. 8. Looke vnto your selues that we loose not the thinges we haue wrought but that you may haue a ful reward Christ also speaking of those which suffer persecution for righteousnesse sake saith Mat. 5. 12. Great is your reward in heauen In another place also Mat. 10. 42. Whosoeuer shall giue a cup of cold water only to one of these litle ones in the name of a disciple shall not lose his reward Theoph. The confutation of merite Seeing therefore God promiseth reward to our workes it seemeth they
most true Therefore I pray God and our heauenly father that as he hath imprinted his law in our mindes so he will engraue it together with his loue and feare in our hearts by the power of his holy spirit that being alwayes clothed with righteousnesse and holynesse we may serue him with due reuerence and humilitie all our life 1 And so he may be glorified of vs. 2 Our neighbour edified 3 Our faith saluation may be confirmed through Iesus Christ our Lord. Theoph. So be it CHAP. II. Of Prayer which hath the chiefe place among Good workes to testifie and confirme our faith Theophilus OVr helpe is in the name of the Lord which hath made both heauen earth Matth. So be it Theoph. Concerning the doctrine of good workes I am sufficiently satisfied most dearely beloued brother for I haue learned that they onely be worthy the name of Good works which be commanded of God in his law also that they be not the causes of our iustification and saluation neuerthelesse that they be profitable both to the glory of God and to the edification of our neighbours very much to the assurance of our saluation and faith Which is the chiefe good work A short description of true prayer Now I demand of thee which hath the first place among Good workes Math. True prayer namely that which is powred from the heart vnto God with this confidence that we shall be heard Theoph. Why giuest thou it the chiefe place among Good workes Matth. Because by the helpe of it we obtaine this The excellencie of prayer that we bee able to performe the other Good workes Moreouer it yeeldeth vs the greatest testimonie of our saluation Theoph. Whereupon is it that it yeeldeth a fuller testimonie of our faith then the other Good workes Matth. Hereupon because prayer with certaine hope of being heard cannot bee made but wee are therewithall perswaded of the loue and good will of God toward vs. For as Paule saith Rom. 10. 13 14. How shall they call vpon him in whom they haue not beleeued For this cause the same Apostle affirmeth out of the prophesie of Ioel Whosoeuer shall call vpon the name of the Lord shall be saued Theoph. But from whence haue we that assurance seeing wee be guiltie vnto our selues of our owne vnworthinesse by the which we deserue that both we our selues our prayers should be driuen backe from the seate of his Maiestie Matth. By the intercession or mediation of Iesus Christ who as it was shewed by vs in the Chapter of faith doth alwayes offer vp to God the Father the merit of his death for full satisfactiō of all our sins Wherupon it commeth to passe that he is made mercifull vnto vs and such a one as will be entreated of vs so as we shall receiue what soeuer we aske of him And that doth the Scripture teach in these wordes 1. Iohn 2. 1. We haue an aduocate with the Father Iesus Christ Theoph. It followeth therefore that the office of the mediatour is by a most straight band ioyned with the office of the redeemer Mat. It is so and therefore Iohn after those words We haue an aduocate with the Father Iesus Christ the righteous presently addeth and he is the propitiation 1. Iohn 2. 2. for our sinnes Hereupon it is that Paule ioyneth both the offices together when he saith 1. Tim. 2. 6. There is one mediatour of God and men the man Christ Iesus which gaue himselfe a ransome for all men Theoph. Seeing therefore one is our redeemer euen Christ Iesus it seemeth to follow that he alone can also fulfill the office of the mediatour for vs with the Father Matth. The confutation of the error about prayer to Saints It followeth and that indeed necessarily and for this cause in the places which we haue heard we reade it written One aduocate one mediatour for the word one is expresly added to the end we might know that besides him alone there can be no other Theoph. Therefore they deale foolishly and without any good ground whosoeuer seeke other patrons and mediatours besides Christ Matth. Verie foolishly For they forsake the Creatour to go to the creature the Lord to go to the seruant the most dearely beloued Sonne of the Father which is in the highest authoritie and fauour with him to pacifie his wrath to go to those which lacke all the things that be required to wash away sinnes and therefore bee vnable to make our prayers acceptable and of force Moreouer they do esteeme Christ as it were not sufficient enough for the office of the mediatour and therefore denie him to be our true Sauiour For if he be fit and sufficient for so great an office why doe they take to themselues other mediatours beside him If they say they doubt not but that he is both most power-full and most fit for this thing but doe doubt somewhat of his will they do therein very much bewray themselues to be vnbeleeuers which refuse to giue credit vnto him after that he hath giuen vs so notable a pledge of his exceeding loue Namely when he vouchsafed both to take vpon him our humane nature and to suffer the death of the Crosse for our redemption Adde hereunto that most louingly he calleth vs vnto himselfe by his word when he saith Mat. 11. 28. 30. Come vnto me all that labour and be laden and I will cause you to haue ease yee shall find rest vnto your soules Finally whither soeuer they turne themselues they shall neuer escape but be foūd iniurious against Christ for as much as they take frō him the office of the mediatour purchased by his owne bloud to giue it to blessed creatures that be in heauen Theoph. They obiect that the office of Christ is not translated by them to the dead Saints seeing they end all the prayers they make to God with these wordes Through Iesus Christ our Lord whereby they say is declared that the chiefe honour is giuen to Christ himselfe Mat. The confutation of it It is a craft of Sathan by the which he would haue the wickednesse of praying to Saints to be hidden and so the manifest wrong that they offer vnto Christ which put ouer his office vnto Saints while they pray God that by their merites and intercession he will grant the things that they desire and at length ad through Iesus Christ our Lord. Wherein they imitate follow him who after he hath giuen his Prince a blow would humbly do him reuerence Theoph. Is it therefore vnlawfull for the faithfull being a liue mutually amōg themselues the one to commend the saluation of the other vnto God by prayer seeing it cannot be but some thing is taken away from the intercession of Christ Matth. The confutation of the obiection Not so for many causes may be alledged for the which the one is not onely vnprofitable but also forbidden and therefore to
of God with innumerable promises made vnto those that did often exercise themselues in it and the sonne of God himselfe had giuen vs an example thereof who also doth commād that we should pray without ceasing By the which answer that Noble was man not a litle edified Theoph. I may confesse the same of my selfe Furthermore I do acknowledge that hitherto I did neuer know the answere of this question so clearely as I haue vnderstood it by this comparisō of armor which indeed I thinke most fit to bring light vnto this doubt And verily in the meane time it doth not a little agree vnto prayer For prayer is vnto vs in stead of spirituall weapons by the which wee may fight against and ouercome our spirituall enemies the deuill the flesh and sinne Hithervnto is referred the saying of Paul Rom. 15. 30 I beseech you brethren for our Lord Iesus Christes sake and the loue of the spirite that yee would striue with mee by your prayers to God for me Moreouer this reason ought to take place in all the affaires of men the euent and issue whereof notwithstanding it depend and hang vppon Gods prouidence yet are not humane meanes to be neglected which the Lord ministreth vnto vs to doe them by otherwise God is tempted and despised Let vs come to the other question what needes it to craue of God by prayer things necessarie seeing that he knoweth them farre better then we our selues Mat. That it is necessary to pray to God although he know better then our selues what is expedient for vs. Notwithstanding he would that we should obtaine them by daily prayers 1 First that we may be kept in some feare and reuerence by this outward adoration and worship by the which also hee meaneth to exercise vs continually in thankefulnesse that we may so much the more acknowledge him to be the fountaine of all good things 2 Secondly he doth the more declare his loue towards vs when hee doth so farre abase himselfe that hee vouchsafeth to heare our complaints one after an other peculiarly that he may prouide for them so much as he shall know to bee conuenient And by this meanes hee enflameth vs to the loue of himselfe and causeth vs to put all our hope and confidence in him 3 Thirdly by that familiar commoning or talking with him he meaneth to make vs wel acquainted with his excellent maiestie that we may bee bold to flie to him the more freely in all our necessities as vnto our most mercifull father 4 Last of all he doth this that wee may more and more confesse that whatsoeuer good thing we haue commeth from him alone that wee should giue him thankes and vse it to his owne glorie For if hee gaue vs good things vnasked we should easily beleue either that they were from our selues or else that they came to vs by chance Theoph. While thou shewest me the cause while the Lord would haue vs to obtaine by prayer the thinges that he hath determined to giue vs thou hast by the same labour declared the excellencie and worthinesse of it For I perceiue that by it almost the whole first table of the Law is fulfilled Mat. Thou iudgest right For by it God is acknowledged with the mind worshipped with the bodie and sanctified and hallowed with the mouth Therefore also he requireth prayer of vs as his especiall worship and among all the good thinges that he bestoweth vppon vs it is the greatest forasmuch as by it wee may haue accesse to his Maiestie so often as we please For that good heauenly Father suffereth vs comming to him familiarly and laying open our wants to him euen as we might do with some familiar friend of ours Moreouer as the lawfull vse of prayer is very acceptable to God and most profitable for our selues so on the contrarie side there is nothing more displeasing vnto God and that doth more prouoke his wrath then the abuse of it Theoph. What is that abuse Mat. It may be referred to sixe heads 1 First when we make our prayers to any others What corruptions Sathan hath brought into prayer or vnto himselfe in any other name but in the name of Christ And in this Idolaters do offend that flie to Angels or to the Saints receiued into heauen 2 Secondly when the power of God is tied to some certaine prayers which superstitious persons do that number their prayers who also haue certain set forms of praying which they thinke vnlawful to exceede 3 Thirdly when God is prayed to onely with the mouth the heart in the meane time being verie farre off by the which sinne the Maiesty of God is indeede shamefully despised But therein they are especially deceiued that pray in a strange tongue they vnderstand not For it is impossible that our mind should attend vpon the things which we vnderstand not 4 Fourthly when anie prayeth vnto God with a vaine opinion of his owne righteousnesse so as he is no whit touched with the true sence feeling of his owne miserie And therein hypocrites and iusticiaries doe offend of which number that proud Pharisie was who in praying gaue thankes to God that he was not like other men 5 Fiftly when anie impenitent person or that trauelleth not to amend his life prayeth and this is the most common sinne of prayer and vsuall also with them which otherwise bragge of the profession of the Gospell Who notwithstanding they auoided the foure former faults yet are not free from this prophaning of the name of God but do most of all fall into the contempt of it Theoph. How Mat. Doest thou aske Is not this to contemne his maiestie when they pray to God that his name may be hallowed which they do defile and vnhallow in their blasphemies and great othes That his kingdome may come when they make a scorne of the ministerie of the Church That his will may be done which they do euery day set them selues against and that more is be in a great fume if any thing fall out besides their owne will Craue daylie bread which they get by vnlawfull meanes That hee will forgiue them their sinnes as they forgiue their neighbours in the meane time pursue them with deadly hatred that haue done them wrong and worke them all euils and mischiefe That he will not leade them into temptation but in the meane while purposely seeke vanities and allurements of the world whereinto they may be led Theophilus But it may bee obiected that none but meere prophane persons do the things that be against this prayer Matth. I graunt But if a man be against it it in one onely point hee doth no lesse mocke God for that cannot spring from any where else saue from the contempt of his most holy Maiesty so as hee do it knowing it and willingly Iam. 2. 10. Therefore Iames saieth Whosoeuer keepeth the whole Law and yet faileth in one point is guilty of all For euen as if one
is not lawfull vnlesse it be vpon some very speciall knowen and approued occasion For the Apostle witnesseth that a necessitie lyeth vppon him to 1. Cor. 9. 16. preach the Gospell which is once called to the ministerie of the Church wo vnto him saieth hee if he preach not the Gospell Theoph. Thou hast verely reckned vp worthie conditions which whosoeuer hath is indeed to be accoÌ„pted a Pastor or Shepheard in the flocke of Christ namely 1 That he feele within himselfe an inward calling 2 Be of good conuersation 3 Of sound doctrine 4 Apt to teach 5 Be lawfully chosen of the Church 6 And finally perform his office diligently toward the flocke committed to his charge Personall succession Howbeit thou makest no mention of personall succession from the Apostles time without which notwithstanding manie thinke that the calling is voide and of none effect Matth. I doe grant indeede that Apostolicall succession is required to the end any may be lawfully called to the Ministerie of the Church which neuerthelesse is to bee vnderstood of the doctrine of the Apostles not of their persons For euen as heretofore Matthias succeeded Iudas that is a holy seruant of God a traytor so also it hath fallen ofteÌ„times that Iudas succeeded Matthias that is schismatickes and heretickes succeeded the most faithfull seruants of Christ Moreouer there is no testimonie in all the Scripture by the which it can be proued that that personal succession is required as necessarie to the calling of the Ministers This indeed is true if there be both the calling thereby hath the more authoritie as it was in that which they call the primitiue Church for in it the personall succession was ioyned with the truth of doctrine But when the truth of doctrine is ouerthrown then personall succession is nothing else but a visard which Satan vseth to blindfold the eyes of men to the end hee may keepe them in errour Therefore when it commeth so to passe as it is now in the Church of Rome what madnesse is it to desire that the election and calling of Ministers to preach the doctrine of Christ and his Apostles should hang vppon their person and will that bewray themselues to bee his open enemies and whose calling if it were examined by the former rule expressed in the word of God should be found to bee voide and nothing worth Theoph. I desire thee in few words to declare vnto me those points wherein the trueth of Christian doctrine is ouerthrowen in the Papacy Matth. A short rehearsall of Popish impieties It standeth chiefly in two heads and principall things The first is in that the sincere and true worship of God is defiled with innumerable superstitions yea with Idolatrie The other in that which respecteth the benefite of Christ which indeede is ouerthrown with the doctrine 1 Of free will 2 Of iustification by workes 3 Of the merit of workes 4 Of the intercession of Saints 5 Of the Popes supremacy 6 Of the workes of supererogation 7 Of Pardons 8 Of Purgatorie fire Of which wicked opinions the Masse was at length framed of them Theoph. The first fiue of these haue already bene declared by thee but the sixt namely of workes of supererogation I scarse vnderstand what it meaneth I would therefore haue thee shew it me briefly Mat. Workes of supererogation To supererogat in Latine signifieth so much as in the businesse of another maÌ„ to lay out a greater sum then we receiued of him by means wherof he is made bebter vnto vs. But these meÌ„ dreame that men maie do more good works then God hath commanded and those according to this similitude they call workes of supererogation signifying that in respect of them they accompt God to be in their debt then which doctrine what is there more monster like for any to beleeue that a mortall man can binde his creator vnto him to whom notwithstanding whatsoeuer good thing hee is able at any time to performe that all he is indebted bouÌ„d to do according as hath bene shewed of vs in the chapter Workes But what a mischiefe is it that a great part of these works of supererogation is nothing els but idolatrie or superstitioÌ„ such as be religious pilgrimages monasticall life such other of that kind wherewith God is euen offended Wherfore seeing they haue set them selues against his will the Lord is not onely nothing in their debt but contrariwise they are so much the more holden guiltie before his iudgement seate Theoph. Popish pardons Verily till now I knew not that opinion as neither the other concerning pardons which I desire thee to declare vnto me Matth. It is no lesse absurd then that forasmuch as it hangeth vpon it Howbeit these doctrines do leane and stay them selues vpon two most impious and vngodly foundations 1 First because they thinke that Christ by his death hath satisfied not for the punishment but for the fault onely of those sinnes which are committed of vs after baptisme and therefore that we our selues must â—atisfie for it either in this life or in purgatorie fire till it be fully payd 2 Or else that one drop of Christs bloud was sufficient for our redemption And that whatsoeuer he suffered besides which is indeed an infinite merit is layd vp in the treasurie of the Church together with the innumerable workes of supererogation wrought by hee-Saints and she-Saints for the which God is indebted vnto them Of this treasure say they the Pope is the disposer and steward whereof he giueth to such as he seeth good that is to such as pay money That gift they call indulgences or pardons because they serue to remit or lessen somewhat of the punishment to be otherwise suffered in Purgatorie fire As often therefore as the Pope by his indulgences granteth ten twentie or an hundred yeares of pardon this he meaneth that so much is diminished of the time of that punishment which wee had deserued for full satisfaction to be suffered for our sins either in this life or in the life to come Yea they say further such is the height of their impiety that these pardons do profit the dead namely such as be in the fire of Purgatory in somuch as that if the Pope would seriously and in earnest draw foorth that his treasure of Pardons he could say they empty it and send the soules tormented in Purgatory the right way into the heauens Theoph. Why therefore doth he it not according to the patterne of that Pardon the Vicar wherof he saith that he is vpon the earth Mat. Least that Purgatorie fire should be altogether put out by the which the Church of Rome hath gotten so great riches as it now aboundeth with Theo. I do verily see that vpoÌ„ good cause it was sayd of thee that the truth of doctrine is vtterly ouerthroweÌ„ in the Church of Rome For these two points which thou hast eueÌ„ now spokeÌ„ of do almost altogether abolish and take away
the grace of God and benefite of Christ Let vs now go forward to the rest concerning the first part of this point namely the lawfull calling of Ministers I require no more Let vs speake of the other namely of the word of God which they are to preach How many principall parts be there of it Matth. Two the Law and the Gospel Theoph. What vnderstandest thou by the name of the Law Matth. The Law That doctrine by which is taught what is to be done to obey God which indeede is contained in the ten commandements lately expounded of vs. Theoph. But what is the Gospell Matth. The Gospel The word of it selfe signifieth good tidings but in this place it is taken for that doctrine which cōtaineth the promise of for giuenesse of sinnes euerlasting life made vnto vs of God in the word by his sonne And it is called good tidings because it is the most excellent message of all that can be brought Theoph. To what end must the law be preached Math. That men by the knowledge of their sinnes may bee brought to Christ and to repentance and amendment of life For therefore God gaue it as wee haue said in his place Theoph. Whereunto is the preaching of the Gospell to be referred Matth. That the penitent may be assured of the forgiuenesse of sinnes and the enioying of eternall life For this cause Christ saith Luc. 24. 46. that so hee ought to haue suffered and rise againe the third day and that in his name repentance and forgiuenesse of sinnes should be preached vnto all nations But he saith expresly in his name because as well repentance as the forgiuenesse of sinnes haue their ground and foundation in the force of his death and resurrection without the which we can neither repent nor obtaine forgiuenesse of sinnes as it hath also beene said in his place Theoph. What is the cause that Christ maketh mention of repenetance before the forgiuenesse of sinnes Mat. Not indeed to teach that repentance goeth before forgiuenesse of sins forasmuch as this rather goeth before that for no man can repent except his sins being pardoned the holy Ghost be giuen him by the helpe whereof he may repent but to teach the Ministers that the doctrine of remission of sins is not to be applied but to the penitent seeing that faith by the which wee are made partakers of Christ and his benefites maketh it selfe apparant and to bee seene by repentance which also was shewed in the proper place Theoph. The agreement and disagreemēt of the Law and Gospell Seeing repentance is to bee preached with remission of sinnes it followeth that the morall law is not contrarie to the Gospell of Grace Matth. Neither is it indeed contrarie but in respect of them which seeke their saluation either in the whole or in part by their good workes for the Apostle saith Gal. 5. 4. As many of you as bee iustified by the law are made voide of Christ and are fallen from grace But in respect of the faithfull who know that their saluation dependeth vpon the onely mercy of God in Christ there is a good agreement betweene the law the Gospell For the Law sheweth vs sinne the damnation that we haue puld vpon our selues by it and so it leadeth vs to the Gospell by the which sinne is put away and we be discharged of condemnation Secondly the law sheweth what is to be done but the Gospell by the spirite of regeneration ministreth vnto vs power both to will and to do Theoph. Seeing there is so good a consent betweene the Law and the Gospell wherefore doth Paule say You are not vnder the Law but vnder grace for it seemeth he would say thus much that the Law is abolished Rom. 6. 14. and taken away by the Gospell of grace Matth. And indeed he vnderstandeth it of the abolishing of the Law by the Gospel but only concerning How the law is takē away the condemnation and curse of it as he himselfe in another place expoundeth in these wordes Christ hath redeemed vs from the curse of the Law when hee was Gal. 3. 13. made a curse for vs. Howbeit concerning the vse of it it is no way abolished for Christ him selfe saith Mat. 5. 17. I came not to take away the Lawe but to fulfill it Which also the Apostle confirmeth in the Epistle to the Romanes for after that he had taught that wee are iustified not by the Law but by faith in Iesus Christ he presently addeth Do we therefore make the Law voyde through faith God forbid yea rather we establish the law And indeed why should that most excellent benefite which the Gospell yeeldeth vnto vs discharge vs from worshipping and seruing of God by the which we are rather to be stirred vp to giue it vnto him more more Theoph. Is the Lawe therefore neuer to be separated from the Gospell Mat. The law neuer to be separated frō the Gospell The one indeed is to be distinguished frō the other that we cōfound not the mercy of God with our workes which they do corruptly that will mingle the righteousnesse of faith with the righteousnesse of the Law that is to say heauen with the earth neuerthelesse they are not to be separated neither yet to bee preached a part Theoph. But Christ sending foorth his Apostles to preach the Gospell throughout the whole world maketh mētion only of the Gospel for he saith Mat. 16. 15 Go preach the Gospell to euery creature Mat. The word Gospell set by it selfe comprehēdeth also vnder it the doctrine of repentance and therefore the law no lesse then the doctrine of remission of sins Which indeede is plaine by the place of Luke alledged euen now who expoundeth these wordes of Marke his words be these Luc. 24. 46. Christ ought to suffer in his name repentance forgiuenesse of sinnes to be preached A right maner of preaching It is therfore the dutie of ministers in their sermons by the preaching of the law to bring men to the true knowledge and feeling of their sinnes to ioyne therewith the threatnings denounced against the breakers of the law and to exhort them to true repentance and amendement of life Then they ought to set before them the forgiuenesse of sinnes from the doctrine of the Gospell of grace But cōtrariwise they ought to propound wrath and the iust iudgement of God against the disobedient stubburne except they conuert repent The keyes of the Church And these indeede be the keyes of the Church which Christ had promised to Peter and in him to the other Apostles and to all Pastors which also after his resurrection he deliuered to his Apostles whē he sent them to preach the Gospell throughout the whole world Theoph. But why did he then promise those keyes to Peter alone which neuerthelesse as thou sayest he meant to giue to the other Apostles also Matth. Because
of that sinfull woman and of the theefe Theoph. But Christ saith Math. 12. 32. that the sinne against the holy Ghost shall neuer be forgiuen Mat. Of the sinne against the holy Ghost He saith so indeed But the Apostle to the Hebrewes sheweth Heb. 6. 4. that it is impossible that such as fal into it should be renewed by repentance for that is the gift of God granted to them onely of whom he hath determined in Christ to haue mercy Theoph. But what is that sin against the holy Ghost Mat. These words Against the holy Ghost do sufficiently declare what it is namely whē any after that he hath by the holy Ghost beene lightned with the knowledge of the truth of the Gospell standeth against that truth not for feare or through infirmitie but vpon wilfull malice For then wittingly willingly he resisteth the holy Ghost and maketh warre against him Theoph. How knowest thou that this is the sinne against the holy Ghost Matth. First it may be gathered of that which gaue our Sauiour Christ occasiō to speake of it namely that he might proue the Scribes and Pharisies to be guiltie of that horrible sin who sayd that the miracles which he did were wrought by the Deuill whereof notwithstanding they were not ignorant that God was the author and Christ himselfe by most certaine arguments did declare And his miracles they did maliciously disprayse in the hatred of his doctrine which they perceiued was manifestly confirmed by them From thence therefore it is plaine that they sinne against the holy Ghost that vpon set malice stand against the knowen truth Ad hereunto that by sundry places of the Scripture it appeareth that euery other sinne is forgiuē not excepting that which is against the doctrine of faith so as it be done of ignorance as it was with Paul when he persecuted the Church or through infirmitie and weakenesse as when Peter denied Christ Theoph. It is verily a wonder that so horrible wickednesse can enter into the minds of men vpon purposed malice to striue against the knowen truth Matth. It commeth to passe by the iust iudgement of God vnto those that haue long and much despised and set light by his most precious gifts namely his louing kindnesse and mercie in Christ the knowledge whereof notwithstanding he had vouchsafed them at length they be deliuered to the power of the Deuill that by steps degrees they may fall to that extreame and finall apostasie And because they are by it become like vnto Sathan namely when vpon knowledge and willfull malice they resist the truth they be no otherwise then himselfe depriued of all hope of saluation Theoph. Let vs now come to the other question Whē God forgiueth sinnes whether doth he it perfectly so as he remitteth the punishment and the fault Mat. Whether God remitteth the punishment the fault As God is perfect so doth he perfectly forgiue sins so as he neuer remembreth thē nor imputeth thē vnto vs. Fo so he saith euery where by his Prophets Isay 1. 18. Isay 44. 12. Mich. 7. 19. If your sinnes were as crimson they shall be made whiter then snow if they were as red as scarlet they shall be as woll I haue put away thy trāsgressions as thick clouds thy sinnes as a mist He will lay aside our iniquities and cast all our sinnes into the bottome of the sea Ps 103. 12. As farre as the East is distant from the West so far doth he remoue our sins from vs. Neither is this any maruell for seeing the forgiuenesse of our sins is grounded vpō Christ in whom they be fully punished God should be vniust if he required any thing further for them Theoph. But wee reade that Dauid suffered many punishments after that by the message of Nathan he was certified of the forgiuenesse of his adulterie An obiectiō against the doctrine of remitting the punishmēt fault For the child that was borne vnto him of Bethsheba died Moreouer also his sonne Absolom was raised vp against him which both made warre vpon him and defiled his wiues Which punishment was indeed denounced against him by the Prophet whereupon it seemeth to follow that God forgiueth the sinne but retaineth the punishment Matth. The answer to the obiection This is the doctrine of the Romanists from whence came the dreame of Pardōs Purgatory fire as hath before bene declared of vs. Neuerthelesse I am glad it is so come to passe that we may fitly speake of it in this place For I will shew that it is most absurd in as much as it separateth those things which of their own nature do wholly hang together For if thou take away the fault there is no place left for punishment otherwise God should be vniust if he should punish whom he accoūteth not faultie Moreouer seeing Christ himself in his owne body suffered the punishments due to our sins it is not to be doubted but that he hath discharged vs from the same euen as Esay expresly affirmeth in these wordes Verily he hath borne our griefs hath Isa 53. 4. caried our sorrowes we thought him strickē wounded of God and humbled but he was wounded for our iniquities broken for our sinnes The chastisemēt of our peace was vpon him and by his stripes we are healed All we as sheepe haue gone astray euery one hath turned to his owne way and the Lord hath layd vpon him the iniquities of vs all For this cause also Paule saith Rom. 8. 1. That there is no condemnation to them that are in Christ Iesus Wherby it plainly appeareth that God whē through Christ he forgiueth sins doth no lesse remit the punishment of them then the fault For otherwise our case were most miserable yea rather euē now we were vtterly vndone the forgiuenesse of our sins is vnprofitable to vs if the punishment be retained Theoph. Why so Mat. Because we be vnable to beare the burthen of it for as much as it is infinit no lesse then the fault for they be of the same nature Theo. What thinkest thou of the afflictiōs which God sendeth vnto vs euen after the forgiuenesse of sinnes Matth. I say they be not sent to be punishments of sinnes but to be vnto vs in stead of chastisements and corrections to humble vs and that we may be the wiser after for the Apostle saith 1. Cor. 11. 32. When we are chastised we are instructed of the Lord that wee should not be condemned with the world Theoph. Therefore the nature of afflictions be changed when as they be sent to the godly for they be not punishments of sins to satisfie the iudgements of God Matth. Thou sayest well he same is to be thought of the infirmities of the body which we know bee left vs not to be punishments of sinnes but an exercising of patience The same also is to be sayd of death which to vs is as a bridge
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
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
the likenesse it hath with earthly kingdomes Theoph. Of the kingdome of God Wherein standeth that likenesse Mat. In foure heads or principall pointes namelie because in the Church there be 1 One king 2 Subiects 3 Lawes 4 Gouernors who as in earthly kingdomes haue the charge to see to the keeping of those lawes For in the Church there is one king namelie Iesus Christ which of his father is appointed the Lord in it to rule and gouern it which is confirmed by the words of the Angell to Marie The Lord God will giue vnto him the Luc. 1. 32. seat of his father Dauid he shal reign ouer the house of Iacob for euer there shal be none end of his kingdome Therfore the kingdome of God the kingdome of Christ is one and the selfe same The faithfull be the people of this kingdome whom Christ hath redeemed with his death set free frō the tyranny of the deuill that hee might deliuer them vp to his own kingdome to become his subiects The lawes of it are the word of God wherein all things be commanded and declared that appertaine both to the humble seruice and obedience of that King and to the concord of the Citizens or subiects The officers which are specially occupied about this kingdome are the ministers of the word or pastors vpon whom this charge is laide that they preach the word and see to the keeping of those lawes Who also as the Apostle speaketh 2. Cor. 10. 6. haue in readinesse vengeance against all disobedience Theoph. I haue heard the agreement of the kingdom of God with the kingdome of men but I desire to vnderstand the difference betweene them Matth. 1 First all things in the kingdome of God are spirituall namely the King himselfe his glory power subiects lawes reward punishments of the rebels Hereupon Christ saide vnto Pilate My kingdome Ioh. 18. 36. is not of this world 2 Secondly Christ requireth no such thing of his subiects as earthlie Kings are wont to aske but contrariwise doth continually enrich them with his owne gifts and spirituall riches 3 Thirdly he maketh them all partakers of his kingly dignitie which earthly kings cannot do 4 Fourthly he doth not only command as other kings do but giueth vs his owne spirite which putteth power into vs whereby we are made able to yeeld our hūble dutiful obedience vnto his commandements Finally all other kingdomes be subiect vnto alteration and change but this kingdome is inuincible and shall endure vntill the last comming of Christ Such is the kingdome of God and of Christ which indeede as hath bene said is not to be referred but to the rule which he exercise ouer his beloued children and those that be receiued into the Church Theoph. Who therefore hath the rule ouer the vnbeleeuers and wicked Matth. The Deuill and for that cause he is called the Prince of this world The kingdome of Sathan yet notwithstanding the Lord hath the chief power both ouer the vnbeleuers and ouer their Captaine which by his just iudgement hath made them subiects to that vnbeleeuing tyrant to the end they may bee vexed and tormented of him according to their deserts for as much as they haue refused to obey Christ that is a most louing and mercifull king Moreouer that kingdome of Sathan hath immortall hatred against the kingdome of Christ the head I say of that kingdome namely Sathan and his souldiers whom he stirreth vp to make outward war against the kingdome of Christ while he in the meane time assaulteth it within For both of them labour and striue with all their might to spoile and sacke that kingdome of Christ But they do it in vaine for how much the more furiously they seeke to ouerthrow it so much the more do they helpe it forward at length pull vpon themselues extreme destruction Theoph. We haue beene long inough in the exposition of the kingdome of God let vs go forward to the other member What meaneth that word Let it come or let it approch Matt. How the kingdome of God cōmeth The office of a good king standeth in two speciall things 1 First to rule his subiects namely such as yeeld him fidelitie and obedience to keepe in peace defend handle mercifully and louingly and redeeme them if they be taken captiues 2 Secondly to punish the rebels and to destroy throw down the enemies of his kingdom When therfore wee desire of God that his kingdome may come we do as if we prayed that he would encrease the nūber of beleeuers enlarge his Church euerie day more and more heape vppon it his giftes and settle it with right order And contrariwise that he would cut off all the enemies of it ouerthrow their counsels destroy their purposes that the defēding of the Church may beeuery day encreased til at lēgth it come to the highest perfection Howbeit that shal not be before the day of iudgement at what time al his enemies being ouercome he shal make them his foote stoole And then as the Apostle saith hee shall deliuer vp the kingdome to God the father that is he shall reigne quietly without 1. Cor. 15. 24. any rebelliō and resistance we shal liue peaceably in him being deliuered frō al feare trouble of enemies The third petition Thy will be done in earth as it is in heauen Theoph. Let vs come to the third petition being the last of them that respect the glorie of God Matth. It is this Thy will bee done in earth as it is in heauen Wherein indeede wee do not simply desire of God that his will may be done the fulfilling whereof there is verely nothing that can let but that he will so guide vs with his spirite that we may be ready to do his will reuealed vnto vs in his word and that with no lesse desire then the heauenly Angels do But concerning his secret will we desire that if when it is done any aduersities befall vs namelie losse of goods hinderance afflictions whether they concerne the soule or the bodie we may beare them all patiently as sent frō his hand and so obey his will that ours may whollie and altogether giue place vnto it Theoph. Indeed he were happie that after this manner should conforme himselfe to the will of God Mat. Yea surely because he might worthily glorie in this that God did nothing but that which hee willed seeing that he willed no other thing but that which was acceptable and pleasing vnto God And assuredlie there be many things that call vs vnto that For if God our heauenly Father be wiser then we which all men do confesse it is not to bee doubted but hee knoweth what we haue neede of better then our selues and that therefore by good right wee ought to preferre his holy and good will before our owne which is wicked and corrupt yea rather often like vnto children wee know not what we would haue For many
times wee change our purposes and forthwith or a little after we disalow that which a little before was very greatly alowed of vs. For this cause the Lord without any respect of our will or intents as a good father sendeth those things which he knoweth to be necessarie for vs both for his owne glorie and for our profite and saluation which indeede are to be receiued with a quiet and thankfull Of Christian patience minde as from his hand vnlesse we meane to be miserable for euer which we shall neuer escape so long as we cleaue to our owne will Theoph. I haue long since laboured to performe this but as yet I haue not attained it but especially I finde by experience that the vse of this doctrine is most hard when any great trouble commeth whether it be of bodie or minde Matth. It is not only hard but verily cannot be generally brought to practise especially if respect be had of our owne flesh which maruelously pleaseth it selfe in the owne will and affections and seeketh for nothing else but delights and pleasures For this cause in this place Christ teacheth vs to desire it of his Father but Iames assureth Iam. 1. 5. that wee shall receiue it so as wee aske it in faith If any of you lacke wisedome let him aske it of God which giueth it liberally vnto all and casteth no man in the teeth and it shall be giuen vnto him But let him aske in faith not doubting Theoph. In that place Iames speaketh of wisedome but we speake of patience Mat. There is no doubt but by the word wisdome he vnderstandeth patience wherevnto he had exhorted the faithfull in the former verse in these wordes Let patience haue the perfect worke that you may be perfect and intire so as nothing be wanting But because we cannot doe it of our selues here he sheweth by what meanes wee may haue it from God when he saith if any man lacke wisdome let him aske it of God which giueth it to all men liberally Theoph. But what is the cause that hee calleth patience by the name of wisedome Matth. To the end wee might vnderstand that a mans chief wisedome standeth therein that in his aduersities troubles he patiently submit himselfe to the will of God but on the contrary side that it is the extreamest foolishnesse and madnes if any dare resist set himselfe against it For what good doth he by it Can he change the will of God No verily Nay rather hee maketh his own case worse as well with inward griefe that tormenteth him as also because hee pulleth the wrath of God vpon himselfe For by our stubburnnesse he is compelled to lay more grieuous punishments vpon vs. On the other side by our patience he is mooued vnto pitie so as he turneth our afflictiōs into kindnesse and doing vs good euen as good parents are wont when they perceiue that their children bee brought into good order by their corrections Theoph. I see it is a thing profitable and necessarie howbeit I thinke that the meditation of the things which thou declaredst when wee spake of afflictions do make not a little for this purpose Matth. Thou iudgest rightly For in that place many things were deliuered of vs which may worke comfort and that not common in the heartes of the faithfull Neuerthelesse I will adde vnto them two other besides as an ouerplus 1 First when we be ouerladen with troubles the euils which we suffer are not so much to be cōsidered as those which wee haue deserued and yet notwithstanding be not laide vpon vs. Furthermore wee must thinke vppon the good things wherewith the Lord ladeth vs on the other side and so indeed we shall find that God dealeth most mercifully euen in the middest of our troubles if they bee examined according to the greatnesse of our sinnes 2 Secondly that wee are not to looke vpon them onely which in outward shew be a little happier then wee and whom we see to be exempted from the troubles wherewith we are grieued but vpon infinite and innumerable others which are in farre greater miseries then are those that we suffer whose sins notwithstanding are not so great as ours Theoph. I do very much reioyce that I haue heard these two things for I will daily make vse of them as occasion shall serue Matth. Thou speakest wisely when thou addest the word daily For the Lord our master that we should not forget this doctrine so profitable is wont oftentimes to beat it into our heads by sending of troubles wherein we might practise it And verily we ought to be well acquainted with it seeing we are so often exercised in it Theoph. But I for my part do find it true by daily experience that I am very little exercised in it Neuerthelesse I hope that by the grace of God I shall profit better in it thē heretofore I haue done especially seeing now I know the way how I may doe it namely to craue it of God by daily prayers and continually to haue in mind the things which thou hast sayd But now for as much as I haue heard the meaning of this third petition which is the last of those that concerne the glorie of God let vs go forward to the rest But before I come to the three following which intreate of our own profit and saluation I would haue thee to declare the order of these petions and with it how fitly they be ioyned together Matth. The coherence sum of the three former peritions of the Lordes prayer These former agree together most excellently for as much as they be of the same kind For after that we are made partakers of the knowledge of God by the which wee are moued to enter into his kingdome that is into his Church it is meete and conuenient that this should be desired of vs that wee may bee informed and taught the obedience of his will whereunto the ministerie of the Church calleth vs daily Finally in these three petitions we desire of God to giue men such knowledge of his Maiestie as they may willingly submit themselues to his kingdome and rule and from their hearts obey his pleasure and so be glorified of them and in them The fourth petition Giue vs this day our daily bread Theoph. We are to come to the three last petitions of the Lordes prayer wherein we sayd those things were The summe of the last three petitions contained which concerne both our soule and body Mat. True For the first of them comprehendeth the things that be necessarie to the passing through or finishing of this life but the other two those that appertaine to our saluation Theoph. Recite therefore the first Matth. Giue vs this day our daily bread Theoph. What is the meaning of it Matth. To the end we may serue God according to our calling in this petition we desire of him to giue vs our daily bread that is that euery day he would
for if they had beene of vs they should haue continued with vs. But this is done that it might appeare that all were not of vs. Moreouer they be those of whom Christ speaketh when he saith They which receiued the seede that is the doctrine of the truth of the Gospel in stony groūd are they which Math. 13. 2 22. heare the word straightway receiue it with ioy but they haue no roote in themselues but are for a time when trouble or persecution ariseth for the words sake they are by and by offended But they which receiued the seede among thornes are such as he are the word but the cares of this world and the deceitfulnesse of riches choaketh the word and it is made vnfruitefull Theoph. This therefore is thy meaning that they which so fall from the profession of the Gospell that they neuer returne againe did neuer truly beleeue the Gospell notwithstanding for a time outwardly in shew they made profession of it Matth. Thou thinkest right For true faith hath the place in the heart there taketh roote by the effectuall working of the holy Ghost which he bestoweth not vpō any but those that be chosen of God in Iesus Christ vnto saluation And by this meanes he openeth vnto vs the counsell of God which we otherwise know not cōcerning sauing vs. Whosoeuer therefore by their true repentāce be assured of their faith ought not to make any doubt either of perseuerance or of eternall life Theoph. Of the eternall election of God Thou hast touched a doctrine which to some seemeth difficult hard Neuerthelesse I desire it may be briefly handled of vs for I account it among those things which the more they be searched into the more they be obscured and darkened First shew me what is the foundation of it Mat. First it may be gathered out of the whole Christian doctrine but especially out of the doctrine of iustification by faith of regeneration by which we are taught that our saluatiō is freely giuen vnto vs in Iesus Christ that it cannot spring from our selues Seeing therefore God bestoweth not so great a benefite vpon euery one it followeth necessarily that they which obtaine it were chosen of God himselfe according to the good pleasure of his will And therefore that the eternall electiō of God cannot be takē away but together with it bee ouerthrowen the principall foundations of Christian Religion and our saluation made voyde Theoph. Is there not some expresse testimonie of it in the Scripture Mat. There is and not onely one but more those most plaine amōg the which the words of Paul writing Ephes 1. 4. 13. 14. to the Ephesians be the chiefe God hath chosen vs in Christ before the foundations of the world vere layd making knowen vnto vs the misterie of his will according to his good pleasure which he had purposed in himselfe And we are sealed with that holy spirite of promise which is the earnest of our inheritance Theoph. A few words indeed but by the which the Apostle bringeth light vnto this doctrine for it is made the easier by the distinctiō which he vseth namely according to the persons of the Trinitie whiles he attributeth the beginning of it to the Father the matter to the Sonne and the manifesting of it to the holy Ghost Matth. Thou iudgest rightly And so indeede is that doctrine to be cōsidered to our edification comfort For they that looke to it as it were lying hid in the coūsell of God reape nothing by it but trouble of mind vexation of conscience For they do as if one to see the better should fixe his eyes vpō the globe of the Sunne by the beholding of which light it is not to be doubted but his eyes would waxe dim Who if he looked vpon that light in the Sunne beames might haue vse of it see all things offered to his sight how and what way to direct his steps Likewise also this doctrine while it is considered in Christ in whom we are chosen and we seeke for in our selues the testimonie that the holy Ghost yeeldeth vs by our effectuall calling then it affoordeth vs especiall comfort and assureth vs of our saluation otherwise doubtfull and vnknowen vnto vs. Theoph. Of the calling of the elect What meanest thou by that effectuall calling by the which thou saiest that we are by the holy Ghost assured of our election Matth. I called it so to put a difference betweene the true calling of the faithful the false which is alwayes weake and vnprofitable For they which are called by the later will not heare the voyce of God or if they heare it yet refuse to draw neare vnto him or if they draw neare it is with a double an hypocritical heart and not long after they fall from him But they that be called with the other are lightned by the holy Ghost so as the word of God entreth into their hearts they come vnto God follow him with obedience of faith And such kind of calling as this is alwayes ioyned with election for it is the iudge and declarer of it Theoph. Of regeneration But that effectuall calling seemeth to be nothing else but the regeneration which the holy Ghost worketh in vs whereof we haue spoken before Mat. Thou sayst true for by it he openeth our eares to heare the voyce of God that calleth vs. He lightneth the eyes of our mind to know him in Christ sesus He disposeth our hearts to beleeue his doctrine to embrace it confesse it and follow it by true faith He confirmeth our will to loue and feare him and so to keepe our selues in the reuerence worship of his Maiestie Theoph. Therefore whosoeuer is assured of his effectuall calling by the fruite of regeneration he ought not to doubt of his election and saluation Mat. Of the assurance of saluation He ought not yea contrariwise he ought to be sure of it which also we professe in the last article of the Creede when we say I beleeue the life euerlasting For by it we not onely vnderstand the we beleeue there is an euerlasting life but that we are assured that we our selues shall one day be partakers of it And that article is set at the end of the Creede as a necessary consequence of the things going before but especially of the article cōcerning the holy ghost for the which we haue that assurance That also doth the Lord confirme vnto vs both by the ministery of the word whereby he assureth the penitent of the forgiuenesse of their sins as also by the Sacraments which bee as seales and pledges of that loue wherewith the Father loueth vs in Christ Theoph. Doth not that assurance of our election and saluation which thou art about to perswade the faithfull make them slouthfull to good workes Mat. The assurance of saluation is cofirmed by sanctificatiō begun How can that be seeing it