Theoph. Of the office of Christ First therefore we must see how Christ performed the office of King Prophet and Priest And afterward how hee communicateth the same with the faithfull Mat. He did the office of a king when by his diuine power he deliuered vs from the tyranny of our enemies the deuill sinne and death whom hee ouercame that he might make vs his seruants and subiects to his kingdome which indeed he doth continually exercise in vs when he ruleth vs by the scepter of his word and by the power of his spirite He did the office of a Prophet in that hee declared all the will of God vnto vs by his word he gaue the holy Ghost by the helpe whereof it might be vnderstood of vs and we yeeld our consents vnto it This office also hee exerciseth euerie day when by the ministerie of the word and working of the Spirite he causeth vs daily to profite and to go forward in that knowledge Finallie he did the office of a Priest when vpon the Crosse he offred his body and bloud for vs to God the Father that he might bee a satisfaction for our sinnes The execution of which office is also at this day when he maketh intercession for vs. Now this priesthood of Christ is the truth and fulfilling of all the sacrifices of the old Testament Theoph. Let vs now speake of our kingdome priesthood and prophetship Mat. Apot. 1. 6. We are spiritually kings in Christ that we may ouercome the deuill and sinne 1. Pet. 2. 9. We are Priests through him to offer vp an acceptable sacrifice of praise to God Act. 2. 17. Wee are prophets that being taught the truth wee may teach others and open to them the misteries of the kingdome of Heauen Theoph. It hath bin sufficiently declared how Christ hath deliuered vs from condemnation as also by what means he hath made vs fit to attain to eternal life Now the third point remaineth namely why it is necessary that his gifts should be made ours Mat. Because otherwise they shall no way helpe vs to the satisfying of the perfect iustice of God euen as other mens riches profit not to deliuer vs out of debt except they become ours Theoph. How therefore may his gifts become ours Mat. If we be made one with him For by the benefite of that vnion we are made partakers of all his spirituall Of the vnion with Christ graces and riches which are no lesse imputed vnto vs before God thē as if they were ours by nature For this cause the Apostle saith Coloss 1. 22. that we are by Christ reconciled in that bodie of his flesh through death By which wordes of his he meaneth that the merite of Christs death pertaineth not to anie but vnto such as be grafted into his bodie and are made his members Theoph. Can therfore no man be partaker of Christs gifts except he be made one with him Mat. He cannot Euen as a woman cannot be partaker of the riches and honor of some great man except she be ioyned with him in mariage that they become one bodie and one flesh the mēbers also cannot draw life from the head if they be not ioyned with it There is therefore no true partaking of Christ except there be an vnion with him For this cause therefore Christ said to the Capernaits Vnlesse ye eate of the flesh of Ioh. 6. the Sonne of man and drinke his bloud ye shall haue no life in you In which words he plainly sheweth that we are not partakers of his gifts vnto saluation except we be as nearely coupled with his humanitie as meate and drinke are ioyned with our bodie which of all others is a most neare vnion For meat drinke when they are digested in our stomach are so turned into our substance that they cannot be distinguished much lesse separated from it Theoph. This doctrine also is aboue the capacitie of man Mat. Ephes 5. 32. It is indeed Wherefore Paule speaking of it saith that it is a great misterie Now if we can neuer so litle see the bodie of the Sunne but our eyes do dazell how can our mindes pierce to that inaccessible light of the diuine maiestie to conceiue his heauenly mysteries such as be the points which we haue hādled first 1. Concerning the Trinitie 2. Of the vnion of two natures in Christ 3. And of coupling the faithfull with the humane nature of Christ It is therfore our duty rather holily to beleeue these three fundamentall points or principles of Christian religion then curiously to examine them by the rule of our reason CHAP. IIII. Of Faith by the which we are made one with Christ and so be partakers of all his gifts Theophilus HItherto I haue hard First that God which is perfectly iust doth no way absolue the guiltie Secondly that men which are most miserable sinners are before the iustice of God guiltie of eternall death Thirdly that Iesus Christ by his death hath satisfied the exact righteousnesse of God which is imputed vnto vs to the end that being set free from condemnation we may be partakers of eternall life so as we be ioyned with him It remaineth therefore that I vnderstand how we are made one with Christ Mat. By faith euen as he him selfe testifieth in the prayer which he made to God for all the faithfull in these words Ioh. 17. 20. Father I pray thee for such as shal beleeue in me that they may be all one as thou O Father art in me and I in thee that they also may be one in vs. Whereunto also that saying of Paul is to be referred Ephes 3. 17. that Christ dwelleth in our hearts by faith And herevpon it is that these sentences be often repeated in the Scriptures 1 That euery one which beleeueth in him is absolued an◠discharged Act. 13. 39. 2 Is made the child of God Iohn 1. 12. 3 Doth not perish but hath euerlasting life Iohn 3. 16. In which places those things be attributed to faith which we receiue of Christ alone to the ende we may vnderstand that both he and his gifts are committed to vs by faith Theoph. Thou hast touched a little concerning the righteousnesse of faith which I desire to haue declared Of Iustification by thee somewhat more at large for I perceiue that Paule oftentimes speaketh of it Mat. To be iustified before God is to be accompted iust that is to say without blot vnreproueable Now Paule doth often handle this point because it is one of the speciall groundes of our faith For no man can please God but he that is iustified Theoph. How so Mat. Because as God is perfectly iust and holy so he loueth holinesse and iustice on the other side hee hateth vnrighteousnesse therefore we can haue no fellowshippe with him to be partakers of his heauenly glorie except we be perfectly righteous Therefore he saith that no vncleane thing shall
not so much euill as we would Which howsoeuer they speake not they haue it in their mind As it is to be seene in drūkards theeues fornicators ambitious couetous persons whose lust cā neuer be satisfied Moreouer the wicked waxe euery day worse and worse contrariwise the faithfull make proceedings in goodnesse by the which notwithstanding they be but small it is apparant that sinne is ouercome of them Theoph. But how cōmeth it to passe that a beleeuer being regenerated and lightened with the holy Ghost cannot perfectly obey God Matth. Because our regeneration is onely begun in vs but in this life is neuer perfected For by that meanes the Lord will keepe vs in humilitie as also together with it giue place to his owne infinite mercie Therefore so long as we liue here as well our faith as our repentance be very farre off from perfection For there is still behind in vs some part of our corruption which the Scripture calleth flesh and the old mā it resisteth or standeth against the part that is regenerate which is called the spirite and the new man And all these things Paule notably comprehendeth in these words The flesh lusteth against the spirite and the spirite Gal. 5. 17. against the flesh and these be contrary the one to the other so as you do not the things that you would Theoph. The battell of the flesh and spirit Wherein standeth this striuing of the flesh and the spirit Mat. 1 The flesh is puft vp with ignorance loue of the world but the spirit is endued with the knowledge loue and feare of God 2 The flesh striueth to follow it owne pleasures and wicked affections for it is giuen vnto all sinnes but the spirit giueth it selfe to this one thing that it may obey God and set forth his glorie 3 The flesh is full of distruct and impatience but the spirit humbleth it selfe vnder the mighty hand of God resteth in his mercy fashioneth it selfe vnto his will Finally the flesh holdeth vs in these earthly things but the spirit lifteth vs vp into heauen Moreouer this contrarietie breedeth in vs a continuall warfare for the flesh alwayes stirreth vs vp and setteth vpō vs with so many entisements crafts that except we take diligent heed we be easily deceiued ouercome of it For this cause Christ warneth vs that we should watch Watch and pray least ye enter into Mat. 26. 41 tentation that is least you be ouercome of tentation the spirit indeed is ready but the flesh is weake Theoph. Doth the spirit at length go alwayes away with the victorie Mat. It doth indeede but not without great labour for the flesh many wayes woundeth vs for it causeth vs many times to fall into most hainous sinnes Moreouer although we do oftē ouercome it ceaseth not to renew the battell For the deuill the enemie of our saluation ioyneth himselfe vnto it who vseth that domesticall or houshold enemie that he may the more easily enter into out hearts and at length ouercome vs. For this cause Paul most feruently desired to be deliuered from it for he saith Rom. 7. 24. O wretched man that I am who shal deliuer me frō this body of death He calleth it death because he thought that continuall battell more grieuous then death it selfe Theoph. Now I will returne to the order of our discourse For I see that the faithfull cannot fulfill the law of God And this also I grant that the faithful cānot be altogether iustified by their works but may not this be done in part so as Christ supply that which wanteth Matth. I am 2. 10. This indeed cannot be for Iames saith Whosoeuer keepeth the whole law and yet faileth in one point is guiltie of all Therefore Paul intreating of the way whereby we attaine iustification and saluation excludeth works not in part but wholy As for example In the Epistle to the Romains after long disputation of this matter at length he addeth We conclude therfore Rom. 3. 28. that a man is iustified by faith without the workes of the law and in the Chapter following To him that Rom. 4. 4. worketh the wages is not counted by fauour but by debt but to him that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnesse The same also he writeth in another place Ephes 2. 8. You are saued by grace through faith and that not of your selues it is the gift of God not of works lest anie should boast himselfe In which words he doth sufficiently Why we be iustified before God no otherwise then by faith declare that good works be of no account before God to iustifie and saue vs but that all is to be ascribed to the onely mercie and grace of God by faith in Christ Moreouer grace should not be truely grace in respect of God if it be not wholly and altogether free for workes it cannot stand together in the matter of saluation Theoph. Why so Matth. Because the one destroyeth the other as the Apostle testifieth to the Romanes in these words If we Rom. 11. 6. be saued by grace it is no more of workes or else were worke no more worke Where he sheweth that there is no place for the grace of God vntill we haue throwne away all trust and confidence in our owne works which thing the same Apostle testifieth that himselfe did For notwithstanding concerning the righteousnesse which Phil. 3. 6. is by the law he were without reproofe he esteemed all his good workes as dung that he might be found not hauing his owne righteousnesse which is of the law but that which is through the faith of Christ In another place also he warneth vs of the same thing Ye are made voide of Christ as many of you as Gal. 5. 4. be iustified by the law and are fallen from grace Now he speaketh to those that would ioyne the righteousnesse of the law with the righteousnesse of faith Theoph. But some do obiect that the Apostle when soeuer he saith we are not iustified by the workes of the law speaketh of the ceremoniall law that was then abolished by the comming of Christ but not of the morall law Matth. That is a vaine shift which also is most easie to cōfute by the order of the Apostles speech and first of all in the Epistle to the Romains before he draweth out this conclusion that is in the third Chapter By the workes of the law shall no flesh be iustified in the sight of God In the first Chapter indeed hee proueth that all the Heathen were full of all vnrighteousnesse fornication wickednesse couetousnesse other innumerable sins But in the second he sheweth that the Iewes notwithstanding they made a faire shew of outward holinesse yet were infected stained with the same sins they cōdemned in others Whereupon it is plaine that in that place there is only mention of moral works and
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
in part seclude the loue of our neighbour Mat. It doth indeede wholly seclude all false loue but the true loue it establisheth now that is it which Christ made the sum of the later table in these words Thou shalt loue thy neighbour as thy selfe Theoph. Declare vnto mee that true loue which is established by the loue of God then I wil demād of thee why Christ made it the summe of the later Table Mat. Then is our neighbour loued of vs when we loue him onely in God and for Gods cause For if he bee loued of vs either because he is our kinsman or friend whithout any respect to the loue God that loue is not Christian but naturall and agreeth vnto brute beastes For this cause Christ said If you loue Luk. 6. 32. them that loue you what thanke shall you haue for euen sinners loue those that loue them Therefore also hath hee commaunded the loue of our enemies for therein appeareth most manifestly that whereof wee now speak That our neighbour is to be loued for God for an enemie cannot bee loued for his owne sake yea rather he ought to be hated But when he is considered in God then he ceaseth to be an enemy is made a neighbour Euen as therefore all flouds do come out of the sea and do fall againe into the sea so our loue toward our neighbour ought to begin in God and to end in God otherwise it is vitious and euill Theoph. Wherefore saidest thou that this true loue of our neighbour which thou hast euen now expounded is stablished by the loue of God Mat. Because it is one loue but the difference standeth in the obiects for when God sawe that himselfe because he is inuisible should hardly bee loued of vs that doe so much cleaue to the loue of things that bee seene hee hath set our neighbour before vs as a visible obiect in whom he engraued his owne image that we should worship him with some part of that loue toward our neighbour that is wholly due vnto himselfe and bestow vppon our neighbour some of those duties and benefites which by good right doe altogether appertaine to his Maiestie Forasmuch as according to the saying of Dauid our well doing reacheth not to him Psal 16. 2. and indeede he hath no neede of it Wherefore as no man can rightly loue his neighbour but he first loueth God so can no man sincerely loue God but hee doeth also loue his neighbour whom he hath so earnestly cōmended vnto vs. Hence is that saying of Iohn If any say I loue God and hareth his brother hee is a lyer 1. Ioh. 4. 20. For he that loueth not his brother whō he seeth how can he loue God whom he hath not seene Theoph. Now I vnderstand what the true loue of our neighbour is and how it springeth from the loue of God It is therefore to bee seene why Christ setteth it downe for the summe of the later Table Matth. Because as the loue of God containeth the whole obseruation of the first table as hath beene said before so the loue of our neighbour the whole second Table so that hee be loued of vs as our selues Which Christ did not omit Theoph. Declare these things vnto me more at large Matth. If we loue our neighbours as our selues wee shall do to him all that which we would haue him doe vnto vs and we will not do those things which wee would not haue done to our selues And therefore we will honor parents and other superiors for if wee were in their place wee would be honored We will do no despite to our neighbour which we would not suffer to be done to our selues Wee will not by adultery defile the wife sister or daughter of our neighbour because wee would not haue so great an iniury done to our selues Wee will not steale his goods yea rather if the matter so require we will releeue his pouertie with our plenty for so would we haue it done with our selues We will not beare false witnesse against him neither backebite him neither will wee vexe or mooue him with scornes flouts mocks and taunts for we would take it grieuously if it were done to our selues To conclude we will couet nothing that is his forasmuch as if any coueted our goods wee would condemne him By which it appeareth that the fulfilling of the second Table is contained vnder the loue of our neighbour the breaking of it vnder the hatred of him Theoph. But who is our neighbour of whome there is mention in this place and otherwise in many places in the Scripture Matth. Vnder this name be comprehended not only friends kinsfolkes and alliance by mariage but also all Who is our neighbour others of whatsoeuer sexe countrey condition or religion they be that more is our enemies also which is plaine to gather by the example alledged by Christ Luc. 10. 33 But that letteth not a distinction of persons of whom we ought to helpe some before others according to the band wherewith we be bound to them and by name their faith For Paul saith Gal. 6. 10. Do good vnto all but especially to the houshold of faith In which words he teacheth that charitie or loue rightly ordered beginneth with the faithfull afterward is deriued vnto others For if our loue which we taught before ought to bee referred vnto God verily the nearer any commeth to God so much the more high degree of it doth hee deserue then the rest wee ought to reserue to our kindred and allies as euerie one shall bee ioyned vnto vs by the nearer band The other part of this Chapter For what ende good workes are to bee done and what is the vse of them Theoph. Wee haue made an end of the former part of this chapter wherin thou hast declared what works be worthie the name of good workes let vs therefore come to the other part which we appointed to the discourse of their end and vse The faithful cannot bee iustified by workes First therefore I demand whether the faithfull may be iustified by good workes for as much as by regeneration they be made fit to doe them Matth. Two things let that it cannot be so Theoph. What are they Matth. Because iustification and therefore saluation goeth before good workes For the way which the holy Ghost vseth to make vs able for them is this namely that by faith it ioyneth vs with Christ Whereof Christ himselfe is witnesse when he saieth As the branch can Ioh. 15. 4. beare no fruite of it selfe that is except it abide in the vine euen so you except you abide in mee I am the vine you are the branches he that abideth in me and he in whom I abide bringeth foorth much fruite For without me you can do nothing Imputation is to haue it accompted ours Therefore by faith being vnited or made one with Christ we are iustified and saued by the imputation of
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
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