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
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
be made fit to receiue Christ and apply him with all his gifts vnto our selues The fourth part of the Apostles Creede which is concerning the Church Theoph. We haue expounded three partes of the Creed it remaineth that we come to the fourth which is of the Church Now there come two things to my minde whereunto I would haue thee to answer First 1 What the Church is and 2 Why thou saidest that by the working of the holy Ghost we are ioyned with it Mat. What the Church is The word Church signifieth a companie in this place it is taken for the companie of the faithfull chosen of God But although the Church be onely one which is the spouse and the misticall body of Christ yet it is wont to be considered in two respectes 1 As it is inuisible And 2 As it is visible Theoph. Of the inuisible Church What doest thou vnderstand by the name of the inuisible Church Mat. All the elect which may be deuided into three sortes 1 The first of them which already be receiued into heauen who for that cause are called the Triumphant Church because they haue ouercome all temptations and troubles they do enioy the heauenly glorie 2 The secōd is of thē which do yet liue in the earth 3 The third of them that are yet vnborne Now these three parts in that last day shall be gathered together into one body and then shall be a Church all together triumphant and glorious Theoph. Which is the visible Church Mat. Of the visible Church The companie of the faithfull gathered together in the name of Christ to be instructed and confirmed in his faith by the sincere preaching of the word as also by the vse of the Sacraments which are two most certaine marks wherwith God would marke her out and as it were set her forth to be seene that she might be knowne of all her children and they might be gathered vnto her Now this is that which is called the militāt Church because continually it warreth with the deuill the flesh and the world Theoph. Why will God haue all his children ioyne themselues to the visible Church Matth. That he may be worshipped of vs which is when we do consent together in calling vpon him and that he as a good house-holder may feede vs with his word the spirituall foode wherewith we may be dayly strengthened vntill he bring vs to the celestiall inheritance Theoph. What is the vse of this article Mat. It shall most easily be perceiued of thee if thou do but marke the testimonies of prayse and commendation wherewith Paule decketh the Church which indeede are answerable to diuers places of the Prophets Now they be three and those most excellent For he termeth her 1 The house of God 2 The pillar of truth 3 The mother of all the faithfull Theoph. We are to examine the reason of these titles giuen vnto her And first of all why doest thou call it the house of God Mat. That we may vnderstand that God dwelleth in his Church doth defend it and guide it by his holy spirite Euen as Christ himselfe sayth Where two or there be met together in my name there am I in the Mat. 18. 19 middest of them Theoph. Why is it called the pillar of truth Mat. Because by the ministerie thereof God preserueth and keepeth his truth in the world Theoph. What is that truth Mat. Christ himselfe when as he is acknowledged to be not onely verie God and verie man in one person but also a Sauiour Redeemer which is the most certaine truth and most profitable to the beleeuers for by it they attaine eternall life Which Christ himselfe affirmeth in these words I am the way the truth Iohn 14. 6. and the life Theoph. Therefore it followeth that this Church which we beleeue forasmuch as it is the pillar of truth cannot erre Mat. Indeed in those points which appertaine to the person and office of Christ it cannot erre but in some other parts of doctrine it may erre which falleth out not seldome Theoph. Why may it not erre in the things which cōcerne Christ as well as in others Mat. Because by the testimonie of Paule Christ is the only foundation of the Church which being takē 1. Cor. 3. 11. away it can no more stand then an house without a foundation Theoph. What if the Church erred in those things Mat. It should then not be a Church but rather the synagogue of Sathan seeing that it had ouerthrowne or puld downe Christ it owne true foundation Theoph. Of the foundatiō of the Church But Christ seemeth to haue appointed an other foundation of the Church beside himself namely Peter the Apostle to whom he sayd thou art Peter and vpon this rocke will I build my Church Mat. The name of rocke no way can or ought to be referred vnto Peter himselfe although the words seeme to beare it For Paule affirmeth that no other 1. Cor. 3. 11. foundation can be laid by any besides that that is layd which is Iesus Christ Moreouer how absurd a thing should it be that the Church which is inuisible should haue her foundation in a mortall man and that which more is one very weake so as not long after he denied Christ Verely it hath neede of a stronger foundation that it may bee able to stand against so many assaults wherewith it hath beene and still is set vpon by the deuill and the world euen from the beginning Theoph. Deliuer therefore the true sence of those words of Christ to Peter Math. Because Peter had confessed Christ to bee the sonne of the liuing God Christ answereth But I say that thou art Peter Now he is called by that name which Christ had before giuen vnto Symon because Math. 4. 18 10. 2. hee was a liuing stone in the building of the Church who acknowledged Christ to bee the sonne of God and therefore the chiefe stone in the Church When therefore he addeth Vpon this rocke I will build my church that is referred to that rock which Peter himselfe had confessed Austen agreeth with this interpretation Vpon Idm. tract 124. for he saith The church is built vppon the rocke whereof euen Peter had his name Therefore truely the Lord saith Vpon this rocke will I build my Church because Peter had said Thou art Christ the sonne of the liuing God Vpon this rocke therefore saith he which thou hast confessed will I build my church For the rock was Christ vpon the which foundation Peter himselfe was builded For no other foundation can any man lay but that which is already laid which is Christ Iesus These be the words of that father wherewith also agreeth that which Peter saieth when he exhorteth the faithfull that as liuing stones 1. Pet. 2. 5. they would be built vpon Christ that chiefe stone But he proueth this out of the testimonie of Esay Behold I put in Sion a chiefe
that it was permitted to the Israelites for the hardnesse of their hearts that is to say as wel for their rudenesse as for their infirmitie Notwithstanding he sheweth That for the time to come it was not lawfull but for fornication Theoph. But it may be obiected that it is so farre of that the fathers of the Israelites church are excelled by vs in holinesse and sanctimonie of life that contrariwise there bee not a few of them found which did a great deale go beyond vs such as were Moses Elias Daniel c. Mat. When wee speake of the difference betweene the church of the Israelites and ours wee must not alledge some speciall gifts graunted to some speciall mē but it must be considered what was the whole body of that Church for therein standeth the difference Theoph. Declare the third difference Math. It is herein that euerlasting life was obscurely and darkely offered to the Israelites wrapped or folded vp in earthly promises For they were children as Paule speaketh whose age farre more esteemeth some smal things then those that be of the best value But now after we be come to age and are taught the Gospell by meanes whereof the benefite of eternall life is much more plainly made knowen vnto vs wee are in the verie right way ledde to the hope and meditation of it neither do wee stay in these earthly and fraile things And this was the cause why the Fathers vnder the Law esteemed this life more then we ought to esteeme it Theoph. Now remaineth the last difference Math. It is that whereof by the waie we made mention namely that the church vnder the law was as it were bounded with the borders of Iudea or shut vp within that countrey But now it is scattered throughout the whole world neither is it tied to any place Mat. 10. 5. For this cause Christ when he sent forth his disciples to preach the Gospell before his death in plaine wordes forbad them to go to the Gentiles but to the lost sheepe of the house of Israell But after his resurrection when hee had put an end to the ceremonies of the law hee biddeth his Apostles going into all the Mar. 16. 16 world to preach the Gospell to euerie creature Behold what the differences be between the old and our Church Now these haue beene the cause that the bookes of the Bible which respect the state of the Church before Christ was borne had the name of the old Testament and those which were written after his resurrection are called the new Testament or the new couenant yet not that there be two couenants or two Testaments betwixt God and his Church for there is onely one which is diuersely considered Theoph. Let vs goe forward to the rest What is the reason that wee say I beleeue the Church and not I see the Church Mat. Although particular Churches be seen of vs yet because here is intreated of the vniuersall church which we cannot behold with the eyes of the bodie therefore wee doe not saie I see but I beleeue the Church I adde moreouer that the Church properly is no other but that companie of the elect For the hypocrites and reprobats which are mingled with the particular Churches are not members of the vniuersall Church I do annex furthermore for a larger declaration of these two arguments First 1 That it falleth out not seldome that by the persecutions of the enemies the Church is so scattered that it seemeth almost to be cleane put out Howbeit it is not so but onely for a time it is remoued from our fight euen as the wheat lieth hidden vnder the chaffe Which indeed came to passe in the dayes of Elias for 1. Reg. 19. 10. the Prophet complained that he aloue was left For he thought that all the people were fallen away from true Religion Notwithstanding the Lord answered There be remaining vnto me seuen thousand which haue not bowed their knee before Baal Therefore when the Church is hidden either in the whole or in the partes yet ought we not thereupon to ceasse to beleeue that it is For the Lord said by the Prophet that Israels seed Ier. 31. 36. should not faile as long as Sunne and Moone should bee in the heauens The same thing doth Christ confirme Mat. 16. 18. whē he saith that it shall neuer be that the gates of hell shall ouercome the Church that is to say that neither the Deuill nor his Angels shall euer bee able to bring to passe the finall or vtter destruction of the Church howsoeuer God sometimes so giue them the bridle that is to say such libertie that they bring vpon it great calamitie The Church therefore may most fitly be compared to that bush which Moses heretofore saw in the wildernesse Exod. 3. 2. which burnt in the fire and yet was not consumed Theoph. Howe doth the speech of the gates of Hell whereof Christ maketh mention agree with the practises deceipts and counsels of the deuill Mat. It is a similitude or likenesse taken from common wealths in the which in former times iudgement was vsed at the gates of their Citties where also the store of Armour munition for warre was kept Hereupon Iudg. 5. 8. it grew that cōmonly in ancient times the gates were taken for strength and counsell Theoph. Bring forth the other argument by the which thou mayst proue that the Catholike Church is to be beleeued Mat. It is drawne from this that although in it there haue alwayes bin manie elect seeing the word of God is neuer preached in vaine yet neuer the lesse all they that ioyne them selues to particular churches do not straight way belong to the vniuersall church that is to say are not by and by of the number of the faithfull and chosen For as saith Austen Hom. 45. vpon Iohn there bee many sheepe without the sheepfold of Christ which God in his time will call so there be many wolues in the verie Church whose hypocrisie the Lord in their time will discouer Therefore God onely knoweth who be his to vse the wordes of the Apostle And this is the cause why making 2. Tim. 2. mention of the inuisible Church I comprehēded vnder it the elect of God still liuing in the earth Theoph. But are the elect them selues being called of God and ioyned to the particular churches vncertaine of their saluation Mat. No not so For each of them may know their owne faith by the feeling put into them by the holie Ghost and anothers faith they cannot The word of beleeuing containeth all these things For it is as if thou saydest I beleeue that there is a certaine companie of the faithfull and elect in the Church which God defendeth in this world of whose number I certainely know that I am In the meane time Christian charitie requireth this that we iudge well of all those that haue ioyned thēselues to particular churches so long as they shew themselues