Let vs come to the third part of this commandement which is the threatning against such as breake it Mat. The third part of the third commandemēt It is conteined in these words The Lord will not hold him guiltlesse which taketh his name in vaine Whereby it appeareth that the transgression of this commandement is accounted a most hainous sin before God notwithstanding it be thought light of men and that therefore he will with grieuous punishment be auenged vpon such as be guiltie of it Theoph. Is there any thing that doth so much aggrauate this sinne Matth. Yea verily For there is no commandement in the breaking whereof there is seene such insolent contempt of God Theoph. Why so Matth. Because we are brought to breake the other commandements either vpon a false opinion of worshipping God as when we giue ouer our selues to Idolatrie and superstition or for our owne estimation when we yeeld our selues to reuenge or for our pleasure when we commit fornication or for our profit when we steale or for some feare as when we tell a lye but for the breaking of this commandement we can pretend neither the worshipping of God nor our profit nor our pleasure neither any feare Therefore the transgression of this commandement but especially blasphemy hath no other beginning but a most manifest contempt of Gods maiestie Theoph. Some are wont to excuse the matter by custome to cleare themselues of the sinne of the contempt of God Math. But I would demaund whence that custome sprong Did it not come from the very impiety mad contempt of God wherewith our mindes were wholly taken vp and possessed before For it is certaine when at the first the mind of man is lightened with the least sun-beame of the feare of God that that bad custome is presently changed howsoeuer it might goe about to defend it selfe by prescription of verie long time The fourth commandement Remember the Sabbaoth day to keepe it holy six dayes shalt thou labour and do all thy worke but the seauenth day shall bee the Sabbaoth of the Lord thy God in it thou shalt do no manner of worke thou nor thy sonne nor thy daughter thy man seruant nor thy maide seruant nor thy cattell nor the stranger that is within thy gates for in six dayes the Lord made the heauen and the earth the sea and all that in them is and rested the seauenth day wherefore the Lord blessed the Sabbaoth day and hallowed it Theoph. The fourth commaundement of this first table is yet behinde to the exposition whereof that wee may make an easier way let vs see of how manie parts it standeth Matth. Of foure 1 The first containeth the summe of the whole commandement in these words Remember the Sabbaoth daie to keepe it holy 2 The second sheweth which that Sabbaoth day is when he saith Sixe dayes shalt thou labour and do all thy worke but vpon the seauenth day shall be the Sabbaoth to the Lord thy God 3 The third teacheth how that day is to be kept holy Thou shalt do no worke neither thou nor thy sonne nor thy daughter nor thy man seruant nor thy maide seruant nor thy cattell nor the stranger that is within thy gates 4 The fourth rendreth a reason why hee appointed the seauenth day rather then any other day vnto this rest For in sixe dayes God made heauen the earth the sea and all that in them is and rested the seauenth day therefore hee blessed the Sabbaoth day and hallowed it Theoph. These foure parts are to be followed of vs in order Declare therefore the meaning of the first Matth. When the Lord saith Remember the Sabbaoth daie he teacheth vs that this commandement is of verie great waight Which to be most true appeareth euen by this that the keeping of the rest of the commandements dependeth vppon the keeping of this In respect whereof the Lord euerie where by his Prophets obiecteth to the Israelites the transgression of this commandement when hee meaneth to signifie the breach of the whole Law He addeth after that thou sanctifie or hallow it that is cease and abstaine from bodily workes that thou maiest apply thy selfe earnestly to spirituall and heauenly Theoph. Which callest thou heauenly and spirituall workes Mat. Why the Lord vnder the Law commanded the sabaoth That we may vnderstand that point we must know that the Sabbaoth was commanded of God for two causes the first whereof was ceremoniall That ceremonie also is considered in two respects For by that bodily rest the Lord meant to warne the people of Israell to abstaine and rest from their owne workes being carnall and defiled that they might suffer the holy Ghost to worke in them This doth he himselfe witnesse in these wordes See that you keepe my Sabbaoth because it is a signe betweene mee and you in your generations that you may know that it is I the Lord which sanctifie you Out of which wordes it is plaine that that ceremonie was a type or shadowe of our regeneration Secondly that ceremony serued to signifie the euerlasting rest of the kingdome of heauen which was as it were a part of the former For that cause the Lord calleth the land of Canaan rest because it was a signe or token of eternall life according to the interpretation of the Apostle to the Hebrewes The other end of the bodily rest is this that we may wayte vpon the ministerie of the Church for that is established by God in this commandement Moreouer that we may meditate vpon his workes and dilgently applie our selues to the loue of our neighbour and the instructiō of our houshold familie These are the two endes of this bodily rest the first whereof together with the rest of the ceremonies is taken away by the comming of Christ which is the trueth of it But the other is perpetuall and to continue for euer Therefore that rest belongeth vnto vs and is euery weeke to be kept one day Theoph. Let vs come to the other part Mat. After that the Lord had commanded one day for rest now he sheweth which day he will haue kept and that is the seuenth namely the last of the weeke He doth also teach howe wee should spend the rest of the weeke namely in working that is in doing our earthly businesses to the ende we may be the fitter for the rest of the seuenth day and to the performance of such things as he him selfe hath commanded Theoph. Which was the seuenth day Mat. That which we do yet call Saterday For the Lords day properly is the first day of the weeke according to the distinction made by God himselfe But that seuenth day the Apostles changed to teach that the ceremonie was done away and the rest they put off to the Lords day vpon the which Christ by his resurrection had put an end vnto that ceremonie Theoph. How did Christ by his resurrection put an end vnto that ceremonie Math. Because by the vertue and
power thereof we are spiritually raysed vp that we may serue God mortifie our concupiscences all the dayes of our life so as for this purpose we do not now stand in need of the obseruations of anie day Theoph. Is not this to obserue dayes which thou cōdemnest as a superstitious thing in the exposition of the former commandement Matth. To obserue daies and times is nothing else but to thinke one daie or time holier then another which agreeth not to the hallowing of the Lords day For we do not attribute vnto it greater holinesse then to another But when the Apostles would take away the ceremony of the seauenth day they appointed this which came first in place to that vse And as another day had beene as fit so neither is this lesse fit or conuentient then any other Theo. Declare the third part of the cōmandement Mat. It teacheth that no worke concerning this life is to be done vnlesse it bee necessarie vpon that day But it is to bee marked that such workes were then iudged to be faulty and sinfull among the Iewes because they were contrary to the ceremony which they were bound to keepe But now that ceremonie being taken away they are not forbidden as euill in themselues but because they hinder vs and call vs away frō holy studies and meditations Theoph. But why is there mention of the rest of men seruants and of maide seruants of cattell and of strangers Matth. Concerning men seruants and maid seruants God commanded this as well that they might haue some ease from labour as also that they might attend vppon the ministery of the Church and so to care for and looke to their own saluation no lesse then their maisters The rest of beasts God doth therefore mention because they worke not but with the seruice and helpe of seruants He speaketh also of strangers because if they bee of the same profession with vs they also are bound to keepe the law of God if not yet at least heed must bee taken that they be not an euill example to the rest Theoph. The fourth part is remaining Mat. The Lord setteth before vs his own example the more earnestly to pricke vs forward to the keeping of that rest Hee doth also call to our remembrances the creation of the world that we might remember of whom wee haue our beginning and the innumerable benefites that we enioy The Sabbaoth day therefore should be vnto vs as it were an image of the creation of the world and vppon that day ought we to mediditate and thinke vppon that creation least we bee guilty of that fault which God in former times by Moyses vpbraided the Iewes with Thou hast forgotten that strong God which hath begotten thee the God which made thee thou hast not remembred Hereuppon it is that by name he reckeneth vp euery of his workes by it selfe for in sixe dayes the Lord made the heauen and the earth the sea and all that is in them But here is mention of the Lordes resting not because hee hath cast off the care of his workes fer he continually worketh to preserue his creatures and to guide them by his prouidence But this hee would teach vs that hee hath ceased from making of the kindes of thinges Finally the blessing and hallowing of the Sabbaoth day is after added not because that day is in it selfe holier then others but for that it is of God appointed for this purpose that wee should rest from our owne workes and diligently giue our selues to holy workes Theoph. The Sabbaoth day therefore is sanctified of God in that hee did appoint it to holy and religious workes It is also sanctified of vs when wee giue our selues carefully to performe those workes Matth. It is true Theoph. But are not the rest of the daies so hallowed of God namely that they bee appointed to holy and religious workes Matth. Altogether so farre forth indeede as may be for our businesses But vpon the Sabbaoth all other things are to be set aside that we may with earnestnes apply our selues to those workes And verily men bee without all excuse except they do this For whereas the Lord hath deuided the weeke into seauen daies he giueth one only to himselfe but the other sixe he hath left vnto vs to looke to our owne matters The second Table of the Law Theoph. The foure commandements of the first table being expounded order requireth that wee come to the sixe last But before wee go to the exposition of each by it selfe I desire that thou propound a generall declaration of them and that briefe which may shewe how they agree together as thou diddest when thou handledst the first table Mat. As in the first table the Lord doth teach true religion that is the way whereby he may be truly worshipped The summe of the last table of vs. So in the last he prescribeth a holy pollicy or gouernment vnto men that they may keep peace among them selues and serue God with vnited minds But for the vpholding of that pollicie it is necessarie that some be superiors and other some inferiors and that the superiors be armed with some authority wherwith they may keepe the subiects within the bounds of their dutie and prouide that the mightier do no wrong to men of meane qualitie Nowe all these things doth the Lord ordaine in the fift commandement For by litle and litle he doth in continuance of time bring vs to all lawful subiection beginning with that which is most easie to be borne Hauing setled and appointed Magistrates he doth presently ioyne laws by the which they ought to gouerne their subiectes peaceably and keepe them in equitie and iustice From whence also euerie one should seeke the rule of loue that they may liue with their neighbours according to the will of God And first because nothing is more necessarie for the safegard of humane societie thē that the life of man be preserued in the sixt commandement the Lord forbiddeth murther and also commandeth that euerie one preserue the life of his neighbours no otherwise then their own When he hath taken order for the safegard of mens liues because men are mortall in the seuenth commandement forbidding whoredome he enioineth mariage to all men that haue not the gift of continencie to the end mankind may be preserued and increased And because a familie or houshold followeth mariage to the sustaining whereof riches are required in the eight commandement he appointeth to euerie one proprietie of goods while he forbiddeth theft wherewith quiet possession is disturbed and troubled And doth also command that we labour to get riches both for our owne vse and by vs to be giuen to the poore Afterward because it cannot be such is the desire couetousnesse of men that goods can be enioyed of vs but that oftentimes there arise strifes controuersies which the Magistrates cannot appease except they do plainly know the truth of the matter in the ninth
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
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
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
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
righteous thing that the worship of God should be according to his owne prescription and not after the inuention of men Forasmuch as we also which are created of him do require this of our seruants that they serue vs according to our direction Matth. Right for otherwise we might thinke our selues not the masters but the seruants of our seruants Should it therefore be righteous and iust that God which is our Creator Lord should allow that in vs which is of vs condemned in our seruants as a thing vnrighteous and vniust Theoph. Seeing they onely be good works which God hath commanded in his law let vs see what that law of God is Mat. It is that which himselfe deliuered to his people by the hand of Moses which also with his owne finger he wrote in two tables of stone fifty dayes after the deliuerance of the people out of their bōdage in Egipt which also is commonly called the morall law The morall law Exod. 20. 2. Deut. 5. 6. beginning thus Heare Israell I am the Lord thy God Theoph. Why is it called Morall Mat. Because it entreateth of manners as it appeareth by the etimologie or true interpretation of the word For it sheweth vs the vertues to be followed to obey God as also the vices to be auoyded least we run into his displeasure The Morall law distinct from ceremoniall and Iudiciall But it is also called Morall for difference sake frō the ceremoniall which cōprehendeth the ceremonies prescribed of God in the old Church as also from the Iudiciall or Politicall law which conteineth iudgements and the penalties to be inflicted vpon the breakers of this morall law Theoph. Is not this morall law the same doctrine whereof the Philosophers wrote so many bookes and which they called Morall Philosophie Matth. The Morall law grauen in the minds of men as it were renued by Moses expounded in many places of the Scripture Altogether For it is nothing else but the law of nature which God hath in grauen in the hearts of men which also because by little and little it wore out for it was greatly darkened by sinne he did as it were renew by that proclaiming and writing of it Therefore concerning the Philosophers they onely attained vnto and taught the shadow of that the bodie whereof and the very truth it selfe is most briefly purtrayed or painted in this law and is after beautifully set out in the proper colours in the writings of the Prophets and Apostles For the Prophets and Apostles so often as they entreate of vertues and vices be the true interpreters of this law Theoph. Wherfore sayest thou that the Prophets and Apostles when they speake of vertues and vices be the true interpreters of this law Mat. Forasmuch as the Lord forbad that any thing should be added to the law or taken from it it followeth necessarily that it is most perfect and that therefore whatsoeuer the Scripture in any place doth command or forbid vs ought of necessitie to be referred vnto the law and be accounted an exposition of it And indeed by this meanes he would take away all excuse from the transgressors of the Law Theoph. How Mat. The morall law comprised in verie few words First that no man should pretend the largenesse of it as an excuse why hee had not learned it by heart the Lord would haue it brought into so manie precepts as we haue fingers vpon our hands Wherevpon more then once it is called of Moses ten words More largely declared Afterward least anie by the shortnesse should seeke to excuse himselfe that hee could not come to the vnderstanding of it the Lord would expound and declare his owne minde more at large by his Prophets and Apostles The exposition of the morall Law Theoph. Wee are therefore to examine this morall Law How manie parts be there of it Math. The Lord himselfe is the deuider of it and hath deuided it into two Tables In the former whereof Two Tables being comprised in foure commandements hee would establish true religion for it teacheth all the worship which he requireth of vs. But in the later in six commandements he hath taught the loue friendship and fellowship to bee kept among men for in it hee hath commanded all the things which serue to maintaine peace and agreement amongst vs. Brieflie the first Table commandeth all the dueties which man oweth to God And the later all that man oweth The summe of the moral Law to man according to the will of God For the commandements of the later Table are to be referred to the first that is to saie they ought to bee kept not indeed for our neighbours sake but for Gods sake of whom they be commanded The first Table of the Law Theo. Now we are come to the exposition of the former commandements of the first table I do therefore demand of thee what order thou thinkest good to bee kept that the whole matter may be made the plainer Mat. The order of the first Table 1 My counsellis that in the first place we expound the Preface set before the Law 2 Secondly I will deliuer some general rules of speciall good vse to giue light to euerie commandement 3 Which things being set downe these foure commandements of the first Table shall generally bee expounded and together it shall be obserued of vs how well they agree one with the other And at length wee will come to the exposition of each commandement by it selfe The preface of the law Heare O Israell I am the Lord thy God which brought thee out of the land of Egypt out of the house of bondage Theoph. I will follow the order which thou aduisest and will begin at the preface of the law What therefore is the meaning of it Matth. First the Lord would make vs attentiue to the hearing of the Law when hee saith Heare Israell 2 Hee doth also challenge to himselfe power and the right of authoritie in these words I am the Lord wherein he shewerh that wee owe him obedience as vnto our Lord. 3 But because he requireth of vs not a constrained but a voluntarie and willing obedience he allureth vs vnto it by a rehearsall of his loue toward vs and that is propounded in these wordes thy God that is to say which do embrace thee with good will and fauour Finally he bringeth forth a notable testimonie of that loue when he saith Which brought thee out of the land of Egypt out of the house of bondage In which words he declareth the selfe same thing as if he should say I haue deliuered you from the tyranny of the diuell and sinne that I might bring you to eternall life For that temporall benefite in times past bestowed vppon the people of Israell was a tipe or figure of the spirituall deliuerance of the Church Theoph. But the Lord seemeth not to speake to vs in these words Heare Israell but onely to the Israelites that
commaundement the Lord forbiddeth false witnesse bearing which is no small hinderance to the ending of cōtrouersies doth command that we speake the truth both before the Magistrate and elsewhere in all kinde of matters Finally because the Law-giuer is spirituall he would teach vs that his law also is spirituall that is that not onely outward obedience is required by it as the lawes made by men do but euen the inward affection of the heart Therfore vnder the name of concupiscence which he forbiddeth in the last commaundement he requireth also this that we obey him with all our heart so as there be not anie thing in vs be it neuer so litle that is contrarie to his will The fift commandement of the Law Honor thy father thy mother that thy dayes may belōg in the lād which the Lord thy God giueth thee Theop. Let vs go to the particular exposition of each commandement of the last Table And let vs begin at the fift which is the first These be the words of it Honor thy father and thy mother c. Of how many parts standeth it Math. Of two the first is a precept namely that we honor father and mother the other is a promise made to the keepers of this commaundement which is that they shall liue long wherein secretly is contayned a threatning against such as breake it Theoph. That we may clearly vnderstand the former part two questions are to be determined of vs. First whom God comprehēdeth vnder the name of parents Who be cōprehended vnder the name of parents And secondly what is to be vnderstood by the name of Honor. Answer therefore to the first question Matth. Vnder the name of parentes they all be comprehended who by any means in respect of their office are bound to do the dutie of parents toward vs namely they that ought to haue care for our instruction health life preseruation of our goods credit and peace For in these things is contained the dutie of parentes toward their children Therfore vnder the name of parents are to be vnderstood first 1 Gardiās tutors that be to vs in stead of parents 2 Magistrates who also bee called fathers of the countrey 3 Ministers of the Church and Schoole-maisters which be our spirituall parents 4 Husbands toward their wiues 5 Maisters toward their seruants Theoph. What is the cause that God hath comprehended all these aboue mentioned vnder the name of parents Mat. Because such is the naughtinesse and pride of mans nature for it is puft vp with the desire of highnesse and excellencie that it hardly suffereth it selfe to be subiect vnto anie For this cause that superioritie is spoken of for an example that is by nature most amiable and least enuied because it might more easily softē our minds and bow them to the custome of subiection Theoph. What the word Honor signifieth Let vs come to the other question What containeth the honour which we are commaunded to giue to our parents Matth. It standeth vpon three parts First 1 Vpon outward saluation proceeding from the inward reuerence which we ought to yeeld vnto them which shall be done if we acknowledge them to be the ministers of God for our good 2 The second is the obedience that wee performe to their commandements so as they be not contrarie to the will of God for then by the rule of Peter Act. 5. 29. wee ought to obey God rather then men 3 The third is that when they be poore wee do helpe them with our goods It is in the meane time to be obserued that God doth not onely prescribe a rule to inferiors whereby they may giue due honor to their superiours but doth also teach superiours their dutie which they ought to do to their inferiours Theop. What if the superiours faile in their dutie are not the inferiours discharged from the honor due to them Matth. No not so for our sinnes are not excused by the sinnes of others Moreouer the obedience we giue them is directly referred vnto God of whom it is commanded and not properly to them selues Theoph. We haue stayed long enough vpon the former part of this commandement let vs therfore come to the other It is the promise the wordes whereof be these That thou mayest liue long in the land which the Lord thy God giueth thee To the expositiō wherof there be fiue things whereof I will aske thee 1 First why the Lord ioyned a promise to this commandement rather then to the rest of the commandements of this later table 2 Why he promiseth long life rather then anie thing else 3 What good we haue by long life that is subiect to so manie troubles 4 What that land is whereof mention is made in this place 5 How this promise is fulfilled forasmuch as it is certaine that sometimes obedient children be taken away by vntimely death and the stubburne and disobedient liue long Now therefore answer to the first What is the cause that the Lord ioyned a promise to this commandement Matt. He teacheth superiors by his owne example how they ought to behaue them selues toward their inferiours namely to allure them to obedience rather by gentlenesse promises thē by seueritie punishmēts Theoph. Go forward and in like sort answer to the second Why is long life promised by God rather then anie thing else Matth. The promise is very fitly applied to the commandement it selfe for it teacheth modest and obedient children while they honor the instruments of this life graunted to them namely their parents that they shall long enioy it But on the contrarie side it threatneth death to the disobedient because they be altogether vnworthie to haue the vse of that benefite the instruments whereof they honor not Theoph. The third point followeth What profite haue we by a long life seeing it is subiect to so many afflictions Math. I grant indeed that this corporall life if it be separated from the fauour of God is most miserable vnhappie but it is a blessing to the faithfull For continuing in it we serue to his glorie and sometimes he granteth vs this that with great peace and quietnesse we enioy sundrie temporall benefites Moreouer this promise is applyed to the common opinion of men For they account long life for a great blessing Theoph. Let vs come to the fourth point What is that land whereof the Lord maketh mention in this place Matth. In respect of the Israelites it is to be vnderstood of the land of Canaan which they had receiued of the Lord to possesse it but in respect of vs it is extended further For wheresoeuer we be in the world wee haue right of dwelling there from the Lord whose the earth is Theoph. The last point is behind How this promise is fulfilled seeing it is certaine that in many places obedient and sober children dye being young and the disobedient liue long Matth. It is taught by the exāples of Absolom Core Dathan Abiron of
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
Let vs now see how enuie may be referred to this commandent Matth. Because by it wee are mooued to poure out manifold slanders and backbitings against our neighbour no lesse then by hatred that continually accompanieth it But this sinne is most lothsome vnto God as that which proceedeth of pride and is contrarie to Christian charitie whereof Paul saieth 1. Cor. 13. 4. charitie enuieth not The tenth commandement Thou shalt not couet thy neighbours house thou shalt not couet thy neighbours wife nor his seruant nor his maide nor his oxe nor his asse nor any thing that is his Theoph. The tenth commandement is behinde the meaning whereof I haue heard before wee are therefore to come to the exposition of the text it selfe Contayneth it anie other thing besides the desiring of our neighbours house and family in it expressed Mat. God would rehearse those things the obiects whereof for the most part are wont to affect and mooue vs vnder which hee comprehendeth all of the same kinde namely all lustes by the which wee are stirred vp to the transgressing of any commandement of the later Table Theoph. Is not that lust only forbidden in this commandement whereunto our will giueth consent Matth. That lust was contained in the former commaundements wherein not onely wicked deedes but also counsels and deliberat consent of the will bee forbidden Therefore in this commandement the Lord proceedeth further hee requireth somewhat more of vs namely that we be not tickled with any kind of lust although our will consent not yea also be against it Theoph. But how canst thou shewe that this is the minde of God Matth. Most easily for the Apostle saieth I had not knowen lust if the Law had not saide thou shalt Rom. 7. 7. not lust But it is more cleare then the light that all men without the Law could haue vnderstood that concupiscence ioyned with consent was sinne and therefore it is apparant that the Apostle meant that the concupiscence which the will resisteth is forbidden by the Law That may also bee gathered by the summe of the Law wherein the Lord commandeth Mat. 22. 37 that we loue him with all our heart with all our soule and with all our minde whereupon it followeth that we cannot be tickled euē with the least cōcupiscence but presently there is something in our minde voide of the loue of God and therefore that it is a sinne against this Law Theoph. So farre foorth as I see God in his Law requireth of vs most exact perfection Matth. Math. 5. 48 He requireth it indeede For he would haue vs to bee perfect euen as he himselfe is perfect And therefore hee hath set before vs his Law instead of a glasse and a most perfect pattern of righteousnes that the life of man might be conformable to the purity of his diuine Maiestie In so much as if there were any that did perfectly keepe it hee should in this life perfectly set foorth the image and likenesse of God The summe of the Law Mat. 22. 37. Thou shalt loue the Lord thy God with all thine heart with all thy soule and with all thy minde This is the first and the great commandement And the second is like vnto this Thou shalt loue thy neighbour as thy selfe On these two commandements hangeth the whole Law and the Prophets Theoph. I am throughly satisfied concerning the exposition of the Law Now I would haue the summe of it which thou repeatedst euen now to be declared by thee that I may vnderstand it And first why he comprehendeth all the keeping of the first Table vnder the loue of himselfe Matth. This was done that wee might vnderstand from what fountain that loue floweth and what effects it worketh in vs. Theoph. From whence floweth it Matth. From the knowledge of him and the assurance of the loue wherewith hee loueth vs. For it can not bee that wee should loue any except wee know him and doe certainely know that wee are loued againe of him Theoph. What effect worketh that loue of God in vs Matth. Willing obedience For we desire to obey him whom wee loue and the more loue increaseth the more obedience increaseth By these things therefore it is plaine that the obseruation of the whole first Table is contained vnder the loue of God For he cannot be loued of vs but we do in like manner 1 Reuerence him 2 Put our whole trust in him 3 Call vpon him when soeuer any necessity presseth vs. 4 And giue him thāks for his innumerable benefits Moreouer if he bee loued of vs wee will not giue the worship due vnto him alone to creatures or to dumbe Idols but according as he requireth wee will spiritually worship him If he be loued of vs it will be our chiefest delight to speake of him which shall be done of vs with due reuerence and religion diligently taking heede that we offend not him with a word If I say he be loued of vs his Sabbaoth shall be our delight because wee may speake with him more commodiouslie as well by the holy ministery of the word and reading by the which he speaketh vnto vs as by prayers by the which we speake vnto him Moreouer those delights will engraue such sweetenesse in our mindes that wee shall easily despise all sports and other worldly things wherein worldlie men are wont to spend those daies Hereuppon it is plaine that so many as loue God do keepe the whole first Table Theoph. But wherfore doth the Lord adde that God must be loued of vs with all our hart with all our soule and with all our vnderstanding Matth. To the end wee may know that our minde and soule ought to bee filled with his loue and that therefore it is required that he might be most entirely loued of vs aboue all others aboue parents brethren sisters wiues children friends goods yea and our selues also But if at anie time a man should bee set betweene two loues the one whereof is that that is due vnto God and the other that that is due vnto parents brethren sisters wiues children friends and these two loues cannot stand together so as while we apply our selues to the one we neglect the other then the Lord is to bee preferred before all the other and all other things are to bee neglected that wee may follow him For so Christ himselfe saieth Hee that loueth Mat. 10. 37 father or mother more then me is not worthie of me and he that loueth sonne or daughter more thē me is not worthie of me As if hee saide whosoeuer forsaketh not wife and children and all his goods rather then denieth me is not worthie of me And that more is in the same sense he saieth If anie commeth vnto me and hateth not his father and mother and wife and children and brethren and sisters and euen his owne life he cannot be my Disciple Theoph. But vnlesse I be deceiued the loue of God doeth not wholly but
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
minister The exposition of the fourth petition vnto vs those things that be necessarie for this life for al those be cōprehēded vnder the name of bread as of a thing most necessarie Howbeit this is to be noted that while we aske of God our daily bread we doe also desire all such things as be requisite and necessarie that we may eate it quietly Therefore this petition generally containeth whatsoeuer may be desired to liue quietly in this world Neuerthelesse we ought to depend and hang vpon the pleasure of our heauenly Father For he will giue vs such things as he shall know to be profitable as well for his owne glorie as for our saluation And hereupon it may be gathered why he would haue bread only asked by vs namely that we might know that bread ought to suffice vs if the Lord shall see it good to giue vs no other thing to nourish vs. Theoph. There doe fiue principall points come into my mind cōcerning this thy exposition of daily bread whereof I will aske thee 1 The first wherof is this why we pray to haue daily bread giuen vs seeing we are commanded to prouide vs by our honest labour such things as be necessarie for this life Mat. Because our labour shall be to no purpose except the blessing of God be added vnto it euen as the Psalmist expresly teacheth Theoph. point 2 Wherefore are we commāded to craue that bread which we call our Matth. The word our was added for two causes The first that we might vnderstand that that bread is promised of God and therefore is by good right called ours and so might certainly know that it cannot be denied vnto vs. The other to the end we might remember that that bread is to be prouided by lawfull meanes and wayes such as be allowed of God but not by theft or deceit For otherwise we eate not our own bread but another mans receiued not from God but from the deuill Theoph. point 3 The third point followeth why are these wordes added This day and daily Matth. That we might altogether and wholy depend vpon the prouidence of God so as we should not be carefull for things to come as if we did distrust but be content with those that be necessarie for our present neede with this hope that the Lord will prouide for the morrow Theoph. point 4 I come to the fourth point How well agreeth it that they which haue plentie of things and whose barnes and store houses be ful should aske their daily bread Matth. Because we must hold it for a certaintie and truth that bread of it selfe cannot nourish except the blessing of God be added For sometime rich men are seene worne and pined away with leannesse For this cause Moses saith Man liueth not by bread onely but by euery word that cōmeth out of the mouth of God In which wordes the Prophet doth also signifie this that the power of God doth not so cleaue vnto bread that hee cannot nourish vs without it as oft as shall please him Whereof he gaue the Israelites a singular proofe whom he fed in the wildernesse by the space of fortie yeares without bread Theoph. point 5 The last point is behind Why doth Christ command vs to pray for bread in common in these wordes Giue vs our bread rather then priuately after this manner Giue me my bread Matth. To the end we might know that we are to pray for it not for our selues alone but also for our neighbours of whose profit and commoditie Christian charitie requireth that we should be no lesse carefull then of our owne Moreouer by this manner of praying we are more more assured that we shall obtaine the bread which we pray for For as much as the whole Church doth not onely craue it with vs but also for vs euen as we also do craue the same both with it and for it For we are all the sonnes of one the same Father euen as we are taught in the beginning of this prayer while we say in cōmon Our father For the same cause also the two petitions following bee deliuered in the same forme of wordes Namely Forgiue vs our trespasses and leade vs not into tentation Howbeit they containe all the things that appertaine to the heauenly life euen as this containeth those which be necessarie for this present life Theoph. Wherefore are the things that concerne our saluation contained in two petitions Matth. Because our saluation standeth vpon two parts The first that we be reconciled vnto God and this we desire in the fift petition which intreateth of the forgiuenesse of our sinnes The other that being reconciled vnto him by the forgiuenesse of sinnes wee be kept in his loue and obedience so as we obey him being mindfull of that infinite benefite which he hath bestowed vpon vs. The fift petition Forgiue vs our trespasses as we forgiue them that trespasse against vs. Theoph. The two last petitions do remaine to be confidered of vs Let vs therefore first come to the fift What is the meaning of it Matth. Because we be all miserable sinners by reason whereof the Lord is iustly angry with vs yea rather is so long angry as our sinnes shall before him be layd vnto our charge in this petitiō we pray that for his infinite mercies sake he will forgiue them all to the end that for the time to come hee may fauour vs being at one with vs namely by the forgiuenesse of our sinnes Theoph. But why do we craue of God to forgiue vs our sinnes for the which Christ hath most fully satisfied seeing there is no place for forgiuenesse where satisfaction is made Mat. If the satisfaction were of our selues this were indeede true but seeing it is by Christ which is freely giuen vs of his father forgiuenesse agreeth necessarily with it And verily it is as if a man condemned in some summe of money were to be cast into prison vntill he had payd the whole summe and yet were not able to do it Whō if the Prince meant to pleasure without any hinderance of the law and should freely giue him that wherein he was to haue bin fined should he not haue done as much as if he had forgiuen the offence He should indeede But this similitude is most fit For as much as in this petition our sinnes be called debtes to the end we might vnderstand that by them we are no lesse debters vnto God then if a mā were in great debt vnto another yet had not wherof to pay any thing at all With this similitude agreeth also that that is writtē of Paul Putting out the hand-writing that was against Col. 2. 14. vs which was contrary vnto vs he euen tooke it away and fastned it vpon the Crosse In which words he teacheth that Christ hath most fully satisfied for our sins Theoph. The more diligentlie I consider the mysterie of our redemption so much the more commeth to my remembrance
things doe ouerthrow the prouidence of God being the ground work of cōfort to those that be assured of their saluation It cannot therfore be but the vnbeleeuers are striken with impatience as often as troubles draw neare for it falleth out to them as vnto dogges that bite the stone letting him goe that threw it But concerning things to come they bee alwayes distrustfull wherwith they are continually disquieted so as they neuer be at rest Theoph. Thou hast sufficiently satisfied me with this opposition betweene true religion and all other false religions But before we end this our speach I would haue a comparison made betweene the followers of them both Matth. What is the happinesse of the godly euen in this life It may be easily gathered of the former yea rather in most of the special points both of them were to be ioyned together of vs neuertheles seeing it seemeth so good vnto thee I will handle it by it selfe to the end it may appeare that the godly that follow the true religion are in a farre more happie estate then the vngodly foolishly giuen ouer to most fond superstitions And that not onely in the life to come but also in this present life although thou shouldest recken vp all the troubles which wee are compelled to suffer for the profession of the Gospell Theo. But how agreeth that with the saying of Paul If in this life onely we beleeue in Christ wee are of all 1. Cor. 15. 19 men the most miserable Mat. These words of Paule are not contraie to that which hath beene said of vs of the happinesse of the godly euen in this life for I do not meane a happinesse that standeth in pleasures riches no nor indeede in earthly commodities for in these for the most part they be far gone beyōd of the wicked but rather in spirituall goods which God giueth vnto vs namely when we be assured of his loue and good will and that more is of our saluation by Christ I doe therefore thinke with Paule that of all men wee are most miserable if there were not hope of a better life especially considering the afflictions which we are constrained to suffer for the professiō of the Gospell from the which in the meane time the wicked be free But on the other side we are of all men most happie when we haue before vs the assurance of the loue and good will of God the hope of our saluation For it skilleth little if the wicked excell vs in riches honour and other commodities of this life for they be things vaine and fleeting which also commonlie bring with them more disprofite then profite But we contrariwise haue spirituall riches that can neuer be taken from vs which also bring with thē sound and true ioy and that euerlasting Hereof it is that Paule affirmeth Godlinesse is profitable to all 1. Tim. 4. 8 things as that which hath the promises of this present life and of that that is to come By which words hee sheweth that the fatherly loue of God towardes his children is manifested both in this life and in the life to come Theoph. Shew me therefore wherein that happinesse of the godly in this life standeth Matth. I say that it leaueth vppon foure foundations especially Theoph. Declare the first Mat. That the faithfull being iustified by faith haue peace with God through Christ Iesus through whom saith the Apostle Rom. 5. 1. Wherin the happinesse of the godly in this life standeth wee haue by faith an entrance to that grace wherein we stand and do glory in the hope of the glorie of God whereby it commeth to passe that death it selfe is not fearefull to vs when as contrariwise it striketh horrors and terrors into the wicked by reason of the torment of conscience wherewith they be continually vexed Theoph. Go to the second Mat. That the faithfull by Christ being set free from the seruice of sinne do ouercome their affections and lusts whereunto the wicked bee bond-slaues Hereof it is that wheras the godly leade an vnreproueable quiet life the wicked contrariwise are tossed with sundry perturbations of the minde because they cannot satisfie their lusts and oftentimes they both vexe themselues to come by them and after they haue them they bee tormented both with pouerty and sicknesses sometimes also they become infamous and are punished of the magistrate Theoph. Declare the two last points Mat. The third is this that the godly haue alwaies an entrance to the mercy of God through Christ and that which more is by prayers obtaine of him whatsoeuer is necessarie but the wicked are neuer heard Finally the godly that be assured of the good will and fauor of God through Christ do wholly commit themselues to his prouidence and by the power of the holie Ghost dwelling in them do patiently beare all aduersities yea rather doe meekelie receiue them as at the hand of a most kinde Father The wicked contrariwise abide ouerwhelmed vnder the burthen of their afflictions because they can neuer be assured of the loue of God of whose prouidence they be altogether ignorant and therefore be depriued of the spirite of comfort and doe run headlong either into blockish sencelesnesse or else indeed into desperation Which things being so it is not to bee doubted but that the state of the faithfull euen in this life is farre more happy then the state of the wicked For this cause Dauid which had more then once tried all the things which haue beene said of the godlie speaking vnto God saith after this manner Behold ô God our shield and looke vpon Psalm 8. 4. the face of thine annointed For one daie in thy courts is better then a thousand elsewhere I had rather be a doorekeeper in the house of my God then to dwell in the tabernacles of wickednesse The reason whereof he presentlie rendreth in these wordes Because the Lord God is the sunne shield he giueth grace and glorie hee keepeth backe no good thing from them that walke vprightly O Lord God of hoastes blessed is the man that trusteth in thee Theoph. Now it remaineth that we consider of the difference that shall be betweene the faithfull and vnfaithfull after this life Matth. The difference betweene the beleeuers vnbeleeuers after this life It shall be verie great insomuch that it shall farre passe that which wee said euen now concerning this life for so long as we liue vpon this earth our happinesse lieth hidden vnder the shame of the Crosse and the wicked on the other side in this life commonly haue all things according to their desire for they be rich and be in honour and fauour But their case shall be farre otherwise when they come to the iudgement seate of the highest Iudge for then all the reproch of the godly shall be turned into euerlasting glorie and on the other side the glorie of the wicked shall be turned into euerlasting shame Theoph. Shew the