so wholly occupied in their superstitions ioyned most nearely with Idolatrie and do so swell with a vaine opinion of merite that they easily despise and set light by the lawfull keeping of Gods commandements which daily experience doth plentifully witnesse The third commandement Thou shalt not take the name of the Lord thy God in vaine for the Lord will not hold him guiltlesse that taketh his name in vaine Theoph. We haue beene long in the exposition of the second commandement because the matter it selfe required it Now we are to come to the third And first let vs see how many parts there be of it Mat. Three as of the former In the 1 First is forbidden the rash vse of Gods name 2 In the second is commanded the sanctifying of it and this is contained vnder the prohibition 3 The third is a threatning against the breakers of this commandement Theoph. That the exposition of this commandement may be the easier I will demand three things 1 First in what sence the name of God is taken in this place 2 Secondly what it is to take the name of God in vaine 3 Thirdly how many waies it may bee taken in vaine declare what the name of God signifieth Mat. The first part of the third command of Gods name It is first taken for God himselfe as it easie to gather out of the words of Moses Deu. 28. 58 If you shall not keep to do all the words of this Law which are written in this booke to fear that glorious and terrible name the Lord thy God the Lord will make thy plagues wonderfull Secondly it signifieth all those things which concerne his glorie as his word and workes Theoph. But now what is it to take the name of God in vaine Mat. How the name of God is takē in vaine To speake of God or his wordes or workes contemptuously lightly and rashly that is to misuse and to do wrong to his Maiestie For this cause he sayd rather the name of the Lord thy God then my name For this he meant that seeing the Lord is our God we ought to thinke so reuerētly of his Maiesty that to vs it should be most holy without all pollution or disdain Theoph. How manie waies it is taken in vaine Nowe we are to see how manie wayes the name of God is taken in vaine which is the third point of the first part of this commandement Mat. It may indeed be taken in vaine sundrie wayes which notwithstanding I will reduce vnto fiue 1 The first which is also the most grieuous is blasphemie that is rayling namely when a man doth not onely speake contemptuously of God but doth also vse reprochfull wordes and such as sauour of contempt against his Maiestie as they do that renounce God To whom also wee do ioyne all those that trample vnder their feete the most holy mysterie of our saluation that Christ hath wrought for vs and euery where do sweare by his death blood bodie and parts therof as his head and belly and that most commonly purposely not being stirred and moued by anger although indeed there be no anger which can excuse so horrible blasphemie before God Theoph. Such men verily be far off from giuing those thankes which we owe vnto him that he vouchsafed to take vpon him our humane nature and that in it to deliuer vs from euerlasting death he would be abased to the death of the crosse full of reproch Mat. Thou sayest true And therin they shew themselues worse then the very Iewes of whom he was crucified For if they had known him they would not haue 1. Cor. 2. 8. crucified the Lord of glorie saith Paule Therefore except they repent it will atogether come to passe that to their great euill they shall feele his most iust wrath iudgement for as much as they do purposely so profane the benefit of redēption procured vnto vs by him Theoph. Let vs examine another way by the which the name of God is taken in vaine Mat. The prophaning of gods word When we do abuse the holy Scripture which is done specially three wayes 1 First when it is prophaned by ridiculous scoffes and mockings as drunkards and vngodly persons are wont 2 Secondly when it is corrupted that is wrested otherwise then the true sense is as hereticks do 3 Thirdly when any abuseth it to enchantments or sorceries for the healing of men or beastes such like Theoph. But they which heale diseases especially of men by that meanes say that there is no sinne in it seeing they vse good works whereof there followeth a verie good effect namely good health for the most part restored to the sicke Theoph. The deuill vseth to assaile men disguised that is to say he changeth himselfe into an Angell of light to the end he may be the better receiued 2. Cor. 11. 14 For he knoweth that if he were knowne all would abhor him Therfore he can find no better colour then if he make shew of the word of God which neuerthelesse is both corrupted by him and wrested from the true meaning euen as he doth with hereticks or else it is turned from the right and lawfull vse namely doctrine reproof correction and instruction to the healing of bodies and such other delusions wherewith both it is prophaned and the name of God is taken in vaine Whereupon it is plaine that the healing which sometimes followeth those deceipts and iuglings be not of God against whō there is that way great sinne committed but from the Deuill Theoph. Canst thou proue that those kinde of healings be of the Deuill Mat. Yea indeed and that most easily For God vseth onely two wayes to the curing of diseases whereof one is naturall and ordinarie namely by the helpe of medicines whereinto he hath put that vertue force the other is besides the course of nature miraculous when God him selfe doth it by his owne power But that way of healing by rehearsing wordes of the holy Scriptures cannot be called ordinarie or naturall for as much as the word of God is not giuen to heale bodies but soules neither can it bee reckened among the miracles which proceed from the power of God For the power of God is not tyed to the vttering of certaine words notwithstanding they bee verie good or else there were not anie which might not doe miracles at his pleasure which in verie deede is most absurd For thereupon it should followe that God declareth his power not according to his owne will but according to our pleasure Therefore no man ought to doubt but that these kinds of healings be of the Deuill and not of God Theoph. They obiect that it is not like that the Deuill the enemie of mankind should regard and care for the good health of men Mat. That which traitors and poisoners are wont to do namely to flatter thee for a time to the ende they may afterward lay handes vpon thee the
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
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
thou haue ended it when thou hast read it ouer once let it not be tedious vnto thee to read it ouer again again for thou shalt finde the second reading more fruitfull thē the first the third more fruitfull then the second so the oftener the better This is a great vanitie an euill sicknesse among mē that if they haue once seene the title of a booke and the authors name read two or three leaues it is cast at their heeles for euer after as if they had attained all that could be learned by it when they can name the title author of it Wherefore for this point marke the course manner of mē in the keeping and encreasing of their bodily strēgth though they eate their fill of this kinde of meate to day yet they come with great desire and fresh appetite to the same againe within a day or two yea oftentimes the same day otherwise it argueth either an extreme weakenesse or an intollerable daintinesse of the stomacke Here perhaps thou wilt aske what bookes beside the holy Bible I would commend vnto thee Wherein though I see some difficultie because it cannot be done without cōparisons which are coūted odious yet for thy good I wil not spare to shew my poore opiniō No one book of the like volume more fruitefull then Virell which is that no one mā that I haue seen hath set down the summe grounds of Christiā Religion more holily happily for the capacitie and edifying of all sortes thē this present author For this cause I specially recōmend him to thee as one by whō thou mayst specially profit if thou call vpō the name of God through Iesus Christ bind thy selfe to diligēce constancie remembring that as one dish of meate well chewed digested will cōfort nature more then diuers delicates that lye raw vndigested in the stomack so one booke often throughly read wil do thy soule more good then the superficiall fight and tast of a thousand And so I commend thee to the Lord who vouchsafe to giue thee wisedome in all thinges for his mercies sake Blacke Friers the 23. of Iuly Thine in the Lord Iesus STEPH EGERTON The argument and order of the three bookes of Christian Religion The first Booke DEclareth the fundamentall pointes of our saluation it standeth vpon four heads 1 1 The first intreateth of the knowledge of God who being perfectly iust and perfectly mercifull doth not onely shew mercie but doth also declare his iustice ibidem 2 The second of the knowledge of man who being a most miserable sinner is guiltie of eternall death before the iudgement seate of God 9 3 The third of the knowledge of Christ who hauing satisfied the most perfect iustice of God for vs openeth a way vnto his most perfect mercie that we may obtaine forgiuenesse of our sinnes 15 4 The fourth of faith whereby we are made one with Christ and so partakers of all his benefites and euen of euerlasting life 22 The scond Booke COntaineth the testimonies of our saluation and that standeth vpon two speciall pointes whereof 1 The first intreateth of good workes by the which faith lying hid in our hearts is manifested 78 2 The second of prayer which hath the first and chiefe place among good works to testifie and confirme our faith 188 The third Booke SEtteth before vs the outward meanes whereby God bringeth vs vnto saluation and it consisteth vpon foure principall points 219 1 The first entreateth of the ministerie of the word by the which the holy Ghost begetteth faith in our hearts keepeth it there and increaseth it ibidem 2 The second of the Sacramentes ordained of God to be as seales of the word to the ende we might with greater assurāce embrace the promises reuealed vnto vs in the word of Christ 140 3 The third of Baptisme whereby God testifieth that we are receiued of him into couenant while by it he communicateth Christ vnto vs together with his benefites 248 4 The fourth of the Lordes Supper by the which God witnesseth that his couenant is confirmed in vs by it making vs more and more partakers of Christ and his gifts 259 A summe of all set downe in a triple or threefold method that we may the better know the order and coherence of euery point of Christian Religion as also the truth excellencie and profit of the same 259 THE FIRST BOOKE of Christian religion wherein the grounds of our saluation are handled Speakers Theophilus Mathew CHAP. I. Of the knowledge of God who being perfectly iust and perfectly mercifull doth neuer exercise his mercy but he doth also exercise his iustice Theophilus MOst dearely beloued brother I haue oftentimes desired to heare of you all the doctrine of Christian religion in exact order because once I heard you plainely and briefly discoursing of some points thereof wherein I was not a little satisfied Mathew As my good will hath not at anie time in anie thing ben wanting vnto you most louing Theophilus so I will with the more readie mind performe that which you desire when it shall be conuenient because the thing of it selfe is profitable and I trust it shal be to mine own edifying For this is proper to Christian doctrine that the oftner it is handled the more plentifully it setteth forward the force and working of it in the hearts of the faithfull Theoph. Go to then hast thou not now leysure to declare vnto me euery head of Christian religion in the order wherein I haue determined to aske thee I will cause them to be put in writing and so to be communicated with my brethren Mat. If I had not leysure there is not any businesse which I would not leaue to satisfie you in this behalfe for what is there wherein time can be better spent Theoph. Seeing therefore our disputation shall be of Christian religion I desire to be taught what is meant by the word Religion Mat. Before I answer I pray God our heauenly Father to be present with vs by his holy Spirite that we may neither thinke nor speake any thing which may not tend to the honor of his own name and to the edification of his whole Church The word Religion is deriued of a word that signifieth to binde And it is a spirituall bond by the which men in a certaine holy reconciliation are made one with God and are kept in his loue and feare that at length they may be partakers of his heauenly glory of the blessed life Which no Religion can do but that which is Christian that is to saie that which hath the foundation in Christ Theoph. Why so Mat. Because by Christ alone through faith we are reconciled vnto God and that freely and so are made one with God by a most neare bond that he may bee glorified of vs in this life and eternally in the heauēs Theoph. From whence haue we proofe of that Mat Out of the
word of God which is most certaine and vpon the truth whereof resteth all Christian doctrine The. What vnderstandest thou by the word of God Mat. The Canonicall books of the Bible whereunto for this cause is giuen the name of holy Scripture Theoph. How came it to passe that those Bookes were called the Bible Mat The Christians of the primitiue Church after they had gathered into one volume the bookes of the Prophets and Apostles by an excellency called that volume in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because those bookes farre passe others For truly the word of God in worthinesse and excellency goeth beyond all the words of men Theoph. But how maie it certainely be proued that the doctrine which is contained in those bookes is the word of God seeing that the Prophets and Apostles who it is certainely knowne were men were the authors and writers of them Mat. First of all indeed it is necessarie that the holy Ghost which spake by them nay whose instruments onely they were do engraue that faith in our hearts Then that assurance maie be confirmed by obseruing the speciall excellency which it is easie to perceiue in those writings as also the most holy effects which they worke in vs. Theoph. What excellency do you meane Mat. effect 1 First of all the maiesty of the Spirit of God which shineth in thē most euidently For euery where there appeare diuine and heauenlie things nothing earthlie and mortall or that agreeth with the corrupt affections of the flesh effect 2 Secondly the consent of all the parts among them selues for although they were written by diuerse writers in sundry places and at sundrie times yet there is no lesse agreement betweene them then if they had agreed together of the matter before effect 3 Finally the fulfilling of all the prophesies deliuered long before yet precisely accomplished each of them in their proper time Ier. 26. 12. Dan 9. 24. Hence it is that Dauid giueth thē most excellent commendation saying Psal 12. 6. The words of the Lord are pure words as the siluer is tried in a fornace of earth fined seauen fold I say nothing of their antiquitie and that not without a miracle they were preserued among so manie enemies which wold haue destroied them and among such cruell persecutions Theoph. But what holy effects do they worke in vs Mat. This generall we maie marke that the Church hath alwaies as it is at this day beene gathered together by the authoritie of the holy Scripture that is to saie a companie of men of diuers ages sexes and conditions which worshippeth God according to the instructions and doctrine of that Scripture a good part whereof in all ages hath sealed the same with their bloud But the speciall or particular effects are that they rauish the reader enforce him to the reuerēce of God no otherwise then as if God himself did speak Moreouer that by the reading of them our hearts are touched with an earnest feeling of our sinnes Last of all that they lift vp our minds aboue all heauens kindle within vs a desire of a better life cause vs that in comparison thereof we do easily despise all other things All which are not done by the writings of men notwithstanding they be artificiallie handled Therefore the Apostle to the Hebrues saith that the word of God is liuing mightie in operation and piercing more then anie two edged sword and that it doth reach euen Heb. 4. 12. to the diuiding asunder of the soule and the spirite of the ioynts and marrow Theoph. Verily these are most strong arguments to prooue the truth of Gods word But there bee some which say that all the authority of it dependeth vpon the Church Mat. They do as if one should say that the light of the sunne hangeth vpon the testimony of men For as the Sunne shall not cease to shine although all men be blind euen so the word of God shall neuer receiue losse whether it be allowed or dissalowed of men Moreouer how can it be that the authority of the word of God should depend vpon the allowance or consent of the Church seeing that the Church it selfe borroweth all her authoritie of the word as it were of her foundation for it is built vpon the foundation of Ephes 2. 20. the Apostles and Prophets Theoph. But they say that in this place it is not meant of the truth of the word in it selfe but of the meane whereby it is vnderstood and receiued of men Which they affirme to hang vppon the testimony and allowance of the Church To which purpose they alleadge this saying of a certaine Father I should not haue beleeued the Gospell if the authoritie of the Aug. contra epist fund Manich. Church did not moue me Mat. This sentence maketh not for them For this was the mind of that holy man that being a stranger from the faith he was moued by the authoritie of the Church to embrace the Gospell and that after by the working of the holy Ghost he was confirmed it that faith Which hee doth a little before declare in these words The Church first calleth vs to beleeue that which yet we are not able to see that being made strōger in faith we may come to vnderstand that which we beleeue not now men but God himselfe inwardly strengthening and lightning our mind Which thing I doubt not but it is true namely that the witnesse which the Church giueth to the word of God doth not a little moue vs to embrace it But then onely this is when our faith is beginning for when it is come to any age and we our selues by reading hearing of the word haue tasted of that truth then we beleeue not by the testimony of the Church but by that which the holie Ghost sealeth in our hearts In so much as if the Church should then teach vs a doctrin diuerse from that we would not giue our consents vnto it This shall be made plaine by the example of the Samaritanes Those hearing the report of the woman with whō the Lord had spokē that he was the Christ beleeued But after that themselues had heard him they said vnto the woman now wee beleeue not any Ioh. 4. 39. 42. more for thy saying for we haue heard him our selues and do know that this is indeede the Christ the Sauiour of the world Theoph. This example bringeth no small light to this doubt But hitherto sufficientlie of the truth and authoritie of the word of God now let vs in a few words consider what it doth containe Mat. It hath in it at large whatsoeuer concerneth the glorie of God for our good and saluation Theoph. By what meanes doth it teach vs to attaine saluation Mat. By the true knowledge of God and of Iesus Christ which it doth teach Teoph Let vs therefore first intreate of the knowledge of God and after we will speake of Christ in the proper place What do the
holy Scriptures teach vs concerning God Mat. Three heads or principall things whereby he is distinguished from all fayned Gods besides those which we do know by the naturall instinct giuen vs of God and by consideration of the creatures Namely that God is a spirituall essence eternall of infinit wisedome goodnesse and power Theoph. Rehearse the first of those there Mat. Of the Trinitie That in one diuine essence there be three distinct persons the Father the Sonne the holy Ghost The Father indeede is the beginning of the Godhead but yet in respect of the order of the persons For in the Godhead we may not seeke for any first or last The Sonne is the wisedome of the Father begotten of himselfe before the worlds The holy Ghost is the infinit power proceeding frō the Father and the Sonne Now these three persons are distinct one from the other not onely by those incommunicable properties which each of them hath by himselfe that none of the other can haue but also by the difference of their actions For the Scripture ascribeth to the Father the beginning of working to the Sonne wisedome counsell and to the holy Ghost vertue and power Notwithstanding they be alike in all things in respect of eternitie dignitie and power because there is one most vndiuided diuine essence common to them and so they are one God Howbeit so often as at one time there is mention of the Father and the Sonne together or of the holy Ghost the name of God is then peculiarly giuen to the Father as vnto the first person of the Deitie yet nothing is diminished of the Godhead of the Sonne or of the holy Ghost but the vnitie of the essence is kept and respect is had of the order of the persons Hence it is Ioh. 3. 16. that the Sonne is called the Sonne of God Gen. 1. 2. and the spirit is called the spirite of God But whensoeuer the name of God is put indefinitely the Sonne and the Spirite are no lesse noted by it then the Father as when the Scripture saith Mat. 4. 10. Thou shalt worship the Lord thy God and him onely shalt thou serue 1. Tim. 1. 17 To the king eternall immortall inuisible to God onely wise be honor glorie for euer and euer Theoph. Verily this doctrine is beyond all the reach and vnderstanding of man Mat. It is indeed and yet to be beleeued as that which God in his word hath reuealed for our saluatiō which cannot stand without it Theoph. In what place of Scripture is this doctrine taught Mat. It may be gathered out of diuerse places but most easily it is declared by this of Iohn there be three 1. Ioh. 5. 7. which beare witnesse in heauen the Father the Word and the holy Spirit and these three are one When he saith three he noteth the distinction of the persons when he saith one he sheweth the vnity of the essence Theoph. What is the reason that the Sonne of God is called Word and the third person Spirit Mat. To the Sonne that name is attributed by a similitude For as speech is the declarer of the mind in men so by his Word doth God make himselfe knowne vnto vs Concerning the third person that also is called the Spirit by a likenesse taken from men to the ende we may vnderstand it to be as it were a breath comming out of the mouth of God not vanishing away but that which is his power spread ouer all things which notwithstanding alwayes abideth in him self The Prophet doth not darkly expresse either of the similitudes in these words By the word of the Lord were the heauens Psal 31. 6. made and by the breath of his mouth all the host of them Wherein he doth plainly teach that the Father by his eternall wisedome which is the Sonne and by his infinit power which is the holy Ghost did make all things Theoph. Hitherto enough of the Trinitie for the more deepely the sharpnesse of mans witstriueth to looke into it the more is it blunted with the greatnesse of that mysteric Now therefore declare the other head of the knowledge of God Mat. It teacheth that God did not only in six daies by his immeasurable power make all things but also that they are still preserued and gouerned by his wisedome and prouidence and that his hand is alwaies at worke insomuch as nothing of all that is done in heauen or earth commeth to passe by chance or by fortune For the Scripture witnesseth That the Lord sendeth thunders windes tēpests Psal 29. That he thundreth with his voice and saith to the snow be thou vpon the earth Iob. 37. 5. 6. That hee couereth the heauens with clouds and prepareth the raine for the earth Psal 147. 8. That he deuideth the sea when the waues thereof do roare Isa 51. 15. That he giueth meate vnto all flesh Psa 136. 25 That he maketh peace and createth euill Isa 45. 7. That he killeth and maketh aliue that he bringeth downe to the graue and bringeth vp againe 1 Sam. 2. 6. That he maketh the wound and bindeth it vp smiteth and maketh whole Iob. 5. 18. That he changeth times and seasons taketh away kings and setteth vp kings Dan. 2. 21. That he ordereth wars and appointeth the victory Psal 33. 16 That he throweth down and lifteth vp Psal 75. 8. That he directeth the steps of men Pro. 16. 9. That he guideth the answer of the tongue Pro. 16. 1. That he turneth the hearts of men at his pleasure Pro. 21. 1. Finally the prouidence of God leaueth no place for fortune For Salomon affirmeth Pro. 16. 33. that euen the whole disposition of the lot is of the Lord. It is plaine therefore that God ordereth all things but is not troubled with any thing Theoph. Now remaineth the third point of the knowledge of God Mat. That God is perfectly iust and perfectly mercifull For seeing he is of an infinit essence all his proprieties and vertues be also infinite for they be essentiall in him with whō saith Iames there is no change Iam. 1. 17. or shadow of turning That is to say that in God there is nothing subiect to increase change or lessening He doth therefore not only shew mercy but doth also declare his iustice punishing the offenders guiltie persons with deserued punishment For this cause when Moses had largely in these words commēded the mercy Exo. 34. 67. of God the Lord God mercifull and gratious slow to anger and abounding in goodnesse straight way after he addeth not making the wicked innocent CHAP. II. Of the knowledge of man who being a most miserable sinner is before God guiltie of eternall death Theophilus SEing God acquiteth not the guilty it is so far off that by the knowledge of him man is lifted vp into the hope of saluation that cleane contrariwise he perceiueth his
is made more pleasant and delectable Mat. Thou passest ouer the chief point that is to say the fatherly loue that God sheweth euen then whē he doth chastise vs for he alwayes dealeth mercifully and gently with vs in the very afflictions Which thing Dauid witnesseth in these words The Lord is mercifull gentle slow in wrath and great in goodnesse He is not Psal 103. 8. 9. c. wont to chide alwayes neither will he keepe his wrath for euermore He hath not dealt with vs according to our sinnes neither hath he rewarded vs according to our iniquities Because according to the height of the heauens aboue the earth so great is his goodnesse vpō them that feare him As far as the East is frō the West so far hath he remoued our sinnes from vs. As a father hath compassion on his children so hath the Lord cōpassion on them that feare him For he knoweth wherof we be made he remembreth that we are but dust Theoph. Why callest thou this the chiefe point Mat. Because vnlesse that loue of God be before our eyes in our afflictions there can nothing else be to any purpose On the other side if this go before and the other which thou euen now reckenedst vp do follow either I am greatly deceiued or else there is no afflictiō so hard which a faithfull man may not be able to ouercome especially if it be to be suffered for the testimony of the truth of the Gospell Theoph. Why so Mat. Afflictions for righteousnesse There may fiue causes be alledged besides those which thou hast heard already Theoph. My heart desireth to heare them Mat. The first is this that by afflictions for righteousnesse sake the Lord vouchsafeth vs the honor to be Martyrs that is to say witnesses of his truth And so he turneth the punishment ioyned with shame which we haue deserued into most glorious sufferings Whereupon Peter speaking of them saith that it is better if so the will of God be that doing well we should be punished then doing euill 2 Another is that by them we are made like not onely to the holy Patriarchs Prophets Apostles other Martyrs which liued before our times but also to Christ himselfe which hath set himselfe before vs as a patterne of thē with whom saith the Apostle Rom. 8. 17. 2. Tim. 2. 12. we shall no otherwise be glorified except we suffer with him 3 The third is because the glorie of God which ought to be farre dearer vnto vs then our owne life is thus not a little aduanced for it commeth to passe that the very enemies of the Christian truth are called to the knowledge of Christ and the weake be confirmed in it by our constancie and open confession of God his name Therfore it was well sayd of one of the auncient fathers Tertul. in apol adu gent. that the bloud of the Martyrs is the seede of the Church 4 The fourth is that while we be made partakers of Christes sufferings the spirit of God resteth vpon vs wherewith we are maruellously comforted 1. Pet. 4. 14 2. Cor. 1. 5. For as the sufferings of Christ abound in vs euen so through Christ aboundeth our comfort 5 The fift is because our reward is great in heauen euen as Christ himselfe witnesseth Mat. 5. 12. Yea he willeth vs to reioyce and to leape for ioy in the middest of afflictions Paule also saith the same in these wordes Luc. 6. 23. The momentanie lightnesse of our affliction 2. Cor. 4. 17. causeth vnto vs a farre most excellent eternall weight of glory while we looke not on things which are seene but on things which are not seene For the things which are seene are temporall but the things which are not seene are eternall Therefore we haue no occasion of heauinesse offered vnto vs by suffering in this sort yea rather we ought to receiue great matter of comfort and ioy as of the greatest good which is wont to be giuen of God and as of a speciall gift which he giueth not but to his elect and most dearely beloued children For Paule teecheth Phil. 1. 29. that it is giuen vs not onely to beleeue in Christ but also to suffer for him In another place also the same Apostle saith of himself Gal. 6. 14. 4 God forbid that I should boast in anything saue in the Crosse of our Lord Iesus Christ by the which the world is crucified vnto me and I vnto the world The second part of the Apostles Creede which is of faith in Christ Theoph. We haue spoken largely inough of the first part of the Creede the matter therfore requireth that we come to the second which is cōcerning the sonne of whom thou saydest we were redeemed and that he did continually make intercession for vs. I do therfore demand of thee in which articles that redemption and intercession is contained Mat. The foundation of our redemption Indeede redemption hath chiefly the foundation in the article of the death passion of Christ which is as it were the price of our redemption For by it ioyning thereto the resurrection we were deliuered from the tyrannie of the deuill and brought into the libertie of Gods children which Christ him selfe witnesseth in these wordes The sonne of man is come into this world to giue his life a price of redemption Mat. 20. 28 for many Concerning his intercession it is ioyned by Paule with the article of sitting at the right hand of God as a part thereof These be his wordes What is he that Rom. 8. 34. shall condemne It is Christ which is dead yea rather which is raised vp from the dead who also is at the right hand of God and maketh intercession for vs. For because the sitting at the right hand of the father is referred to the dignitie whereunto he is aduanced with the father by a similitude taken from kings which are wont to place those at their right hand that be most welcome and acceptable to them whom they desire to haue most honored therefore doth he ioyne his intercession with it to the end we might know that Christ bestoweth the great authoritie he hath with his Father in this that by the benefite of his death he might become mercifull vnto vs. Theoph. Forasmuch as in these three articles of the death resurrection the sitting of Christ at the right Why there be in the Creed more articles of Christ then these three hand of the Father the chiefe points of our saluation be conteined why were the other articles put into the Creede especially seeing it is a summe as it were an epitome or abridgement of the things which are to be beleeued to our comfort and saluation Mat. It was that our faith might be the better defenced against the temptations of the deuill and the flesh Theoph. I do desire to haue these things declared by thee more at large and to be
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
kinde of good things vntill they be giuen vs of God and that if there be any good thing in vs it is of God That humilitie also bringeth forth modesty which causeth that wee desire not a higher place but bee content with the condition whereunto God hath called vs. Theoph. For asmuch as wee haue reckned vp the vertues contained in this commandement now wee must oppose or set against them the vices whereunto they be contrarie Matth. These are 1 Rebellion against God 2 Doubting of his promises 3 Desperation 4 Impatience in aduersitie 5 Inconstancie in the worship of God and in our owne vocation 6 Falling away from the truth of the Gospell 7 Pride 8 Disdaine 9 Ambition 10 Faint heartednesse in good things and finally rashnesse which aduentureth vpon vnnecessarie daungers vnder a colour of Gods prouidence Theoph. The later part of the first commādement Let vs come to the other part of this commandement Now in it is forbidden that we acknowledge anie other but the true God How do we fall into this sinne Math. When wee giue vnto creatures those foure points or any of thē For then they be made our Gods when we ascribe the things vnto thē which appertaine to one God Therfore in this commandement the Lord sayth not Thou shalt acknowledge mee for thy God but thou shalt haue no other Gods before me but in these words he compriseth three things First that we ought to haue one God Secondly that him selfe is hee whom we are to acknowledge for our God euen as it is plainly expressed by him in the Preface in these wordes I am the Lord thy God Thirdly that it is not sufficient if hee be taken of vs for our God except we take him alone so as we ioyne no other Gods as it were fellowes vnto him which they do especially that pray vnto Saincts and put their trust in them what so euer they may pretend or howsoeuer they may seeke to shift the matter Theoph. Is it not also forbidden that we should in any case put our trust in the liuing as for example in our kinsfolkes and friends to craue their helpe if need be or to giue them thanks for benefites receiued Mat. No not so so as they bee acknowledged of vs onely as instruments by which God will helpe vs and that they haue their will abilitie to do vs good from God For then wee put not our trust in the creature but in the Creator himselfe in whom onely we confesse is the power to helpe vs without whom men can haue no helpe at all for vs. Notwithstanding it is meet that we do giue them thanks so often as we receiue any benefite from them so long as wee remember that the chiefe thankes is to be reserued vnto God the true giuer of all giftes Theoph. What if wee put our trust in creatures more then in the creator Mat. Then be they our Gods therefore Paul speaking of couetousnesse Coloss 3. 5. calleth it Idolatrie by which words he meaneth that couetous men take their riches for their Gods seeing they trust in them more then in God himselfe Which indeed is not onely true in that but also as oft as we preferre any other creature before the creator whether we feare loue or obey it more for then it is made our God Therefore Paule speaking of such who that they may liue daintily and quietly cast off the seruice of God saith their god is their belly Theoph. Phil. 3. 19. I thinke that to be the meaning of Christ when he saith Call no man your father on the earth for one is your father which is in heauen Mat. It is indeed for in those words he doth not only warne vs to acknowledge God for the chiefe father Math. 23. 9. but especially that we loue feare and worship him far aboue our earthly parents and all others that bee set ouer vs. Theoph. Now do I vnderstand in what manner wee should seeke for helpe at the hands of men and trust in them without diminishing the honor of God But what letteth that we may not do the same toward the Saints alreadie receiued into heauen that is to say call vpon them and in some sort put our trust in them vpon this condition that we take them as instruments appointed of God for our helpe Mat. God verily giueth this abilitie to those that be aliue yea he hath commanded that one should helpe another but this cannot be in the dead for Salomon saith Also their loue their hatred and their error Eccles 9. 6. is now perished and they haue no more portion for euer in all that is done vnder the sunne Theoph. How knowest thou that God hath not giuen this power to the dead to be able to helpe vs and that therefore they are not to be prayed vnto when any necessitie presseth vs Mat. There is no one example of this in all the scripture which notwithstanding is the most certaine rule of truth Ier. 17. 10. Psal 7. 10. Moreouer it teacheth vs that God only knoweth the things that be absent and vnderstandeth the heart of man so as he heareth and fauourably heareth our prayers and complaints and helpeth vs. Wherefore no man can call vpon the dead or can any way trust in them but he taketh away the honour due vnto God which he giueth vnto them and therefore maketh them his Gods Theoph. If it will be none otherwise the things which haue bene spoken of the dead seeme not to appertaine vnto the Angels specially seeing that it is manifest by the testimonie of the Scripture Psal 91. 11 Heb. 1. 14. that God oftentimes vseth their seruice to helpe vs and that they be conuersant among vs so as they may heare our prayers Therfore it shall be no hurt if we call vpon them to helpe vs as we do vpon the liuing yet with this condition that they bee taken onely for God his instruments appointed by himselfe Mat. Thou gatherest ill for they can not helpe vs saue in those things which be expressely commaunded them of God which indeed be vnknowne vnto vs. But forasmuch as they do most readily performe the things they be commanded it is not necessarie to call vpon them although wee our selues knewe those thinges Howbeit it is altogether necessarie to speake to the liuing here vpō the earth because for the most part they scarce yeeld any helpe except they be so called vpon that it trouble them But whereas thou saydest that the Angels be amongst vs do vnderstād what we need and heare our prayers it is indeed true Neuerthelesse they cannot be euerie where nor knowe all things for that is proper to God onely which is a cause that they ought not to be prayed vnto of vs. But although all the things which we haue alleaged were of no force there is no commandement of it in all the Scripture nor anie example whereby we may be enformed that worshipping of Angels
to be sacrifices to the honor of Saintes yea at their Altars 2 They offered them gifts and so also do ours 3 They saluted them they fell downe vpon their knees before them and finally made their praiers vnto them Which thing also is diligently obserued and done by the Idolaters of our time 4 They called vppon some for the plague vppon other some for the safe deliueraunce of women other some for tempestes vppon the Sea other some to obtaine raine and other some for faire weather so also do our Idolaters 5 They apparelled them they set vp lights to them they burnt incense the same also do our Idolaters 6 They carried them about in their solemne supplications they followed them most deuoutly being carried vppon mens shoulders and with this minde that they might obtaine their requests The same also is vsed among ours 7 They appointed vnto them formes of praiers and worship they built them Churches and ordayned Priestes of whome their seruice might bee done so also is ours 8 They sought high places and places out of the company of men planted with trees wherin they built the chappels of their Idols by means wherof wretched men made drunke with blind deuotion were so out of their wits that there was verie great resort of people vnto them no otherwise then as if God himselfe had bin present there The Idolaters of our time haue carefully done all these things to the very selfe same end 9 In each cittie and towne one was chosen to be the patrone of the place and the protecting God The same also do ours 10 They swore by their names and had them continually in their mouth alwaies carried about with thē their Images to worship The same also is done of our idolaters To cōclude at length the names of the Idols were changed but the same Idolatry is still retained But we must diligently marke the craft of Sathan in this behalfe For to the end he might restore or bring in againe the old Idolatrie hee hath borrowed the names of the holy Apostles and Martyrs by whom in former times it was ouerthrown and driuen away and by this meanes it hath put on another person that it might not be knowen Theoph. I haue taken no small pleasure by that which thou hast spoken vppon these foure points Now that our speech may end there where it begun I doe acknowledge that the Deuill which in our age hath set in againe the auncient Idolatrie vpholdeth it by no other arguments then those wherewith in former times it was defended by him Math. It is altogether so For whereas the Idolaters of our age deuising a worship of God and Images of Saints pretend and say that the remembrance of God is the better engrauen in their mindes the selfe same thing was pretended by those old Idolaters Theoph. It is verie like that men euen from the beginning were by these two reasons mooued to Idolatrie namely that both they might worship God better and deepely fasten the remembrance of him in their mindes Mat. But there is nothing which is more to the dishonor of God and more putteth him out of the minds of men then Idolatrie Theoph. Why so Mat. Because there can be no greater despite done to God then contrarie to his expresse forbidding to giue the worship due to him vnto dead Images which also we may liken to stocks snares or gins wherewith men be held fast vpon the ground being lets and hinderances to their minds that they look not vp to heauen neither come vnto God with true knowledge and remembrance of him Theoph. I desire if it shall not be troublesome to thee to alleadge three obiections wherewith Idolaters labor to defend themselues not that I make any doubt of things so plaine but to the end I may be able fitly to answer the aduersaries if at any time I haue occasion Math. Thou shalt not trouble me though thou enlarge this speech for I am much delighted when anie occasion is giuen me to lay open the craft of the deuil who vnder a colour of religion of worshipping God bringeth it to passe that hee himselfe is worshipped of Idolaters Therefore propound those obiections The ph The first obiection of the Idolaters of our time The first of them is this that they giue not to the Images the adoration or worship due vnto God For they say they giue to Images onely that worship which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that they do reserue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnto God Math. The answer to it This distinction is nothing else but a matter fayned of the Greekes as it may appeare by the words them selues being Greeke wherwith they might couer the vngodlines of the idolatry brought into the church by them Howbeit by this distinction they menat that they worshipped God and serued the Images But their deeds declare that the matter is farre otherwise For if it were their purpose to worship the images with the worship which they say is to bee kept vnto God what would they do more seeing they fal downe vpon their knees and most deuoutly salute them whensoeuer they come in their sight But let vs graunt that the Idols as they say be not worshipped but serued of them are they not in expresse words condemned of God by the prohibition of this commandement when after these words Thou shalt not bow downe to them the Lord straight way addeth Neither shalt thou serue them Which things being so it is plaine that this distinction is most friuolous and that it is onely in wordes by the which they would blind the eyes of the simple especially seeing it is certaine that the Scripture vseth those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the selfe same thing and attributeth both of them vnto God Rom. 1. 9. 7. 6. 12. 11. Theoph. The second obiection Exod. 25. 18 Num. 21. 8. Now I come to their other obiection which is of the Cherubins and the Brasen serpent that was made by God his owne commaundement The Cherubins to couer the Arke of the couenant but the brasen serpent was set vp in the wildernesse that such as were stong by the byting of the serpents by the sight thereof might be healed and deliuered from present death whereupon they will haue it proued that it is lawfull to haue Images in churches Matth. The answer These examples do not any thing at all serue their turne For God him selfe had commaunded the Cherubins as also the brasen Serpent not indeed to be adored or worshipped but to represent or signifie some things fit for that time when the ceremoniall law was in vse For the Cherubins were bestowed in that holy inner place which is called the holiest of all out of the sight of all saue onely of the high Priest who went into Exod. 30. 10. it onely once euerie yeare so as all occasion of abusing them was taken away
thy neighbour The other kind of offence is called offence giuen the fault and condemnation whereof lighteth vpon him of whom it is giuen as when one giueth offence to his neighbour by doing something forbidden of God or else offendeth the vnskilfull and weake by vsing indifferent things ill Theoph. What vnderstandest thou by the name of indifferent things Mat. Those which of themselues be neither good nor euill such as it is knowne these be to eate flesh or fish Now I sayd that the weake were not to be offended for the vse of them For the Apostle saith Rom. 14. 15 Destroy not thou him with thy meate for whom Christ died 1. Cor. 8. 13. And againe in another place If meate offend my brother I will eate no flesh while the whole standeth that I may not offend my brother The. But why doest thou mētiō the weake only whē thou speakest of an offence giuē in different things Matth. Because we must abstaine from them onely for the weakes sake vntill they haue bene taught and confirmed in the knowledge of Christian libertie but not for the malitious men and mockers of Christian libertie among whom also sometime it is profitable that we claime and take our libertie that it may be knowne what doctrine or Religion we professe Theoph. The third part of this commandement is behind I would haue that declared in few words Mat. It beginneth at these words I am the Lord thy God strong iealous c. He calleth himselfe our God both to oppose himselfe vnto Idols as especially to shew that it is he alone to whom we ought to cleaue seeing that he is our God that is mercifull and good He calleth himselfe strong and iealous to teach vs that he both can and will reuenge so great an iniurie and indeede with so grieuous vengeance that it shall stretch it selfe to their children euen to the third and fourth generation of such as follow the vngodlinesse of their fathers Euen as also he sheweth his perpetuall mercie and goodnesse to many generations vnto them which loue him and keepe his law Theoph. There be three things in this thy expositiō of which I thinke it fit to aske thee Why God is called iealous First in what sence God is sayd to be iealous forasmuch as the affection of iealousie doth not any way agree to his maiestie Mat. The Lord giueth himselfe this title hauing respect to the couenant made with vs Now this he often cōpareth vnto mariage aswell for the vnion which we haue with him as for the mutuall fidelitie which we also haue promised vnto him Hereof it commeth that by the Prophet he saith Hos 2. 20. I will marrie thee vnto my selfe in faithfulnesse As if he did say that as he performed to vs all the duties of a faithfull and true husband euen so he required againe by couenant of vs loue and chastitie required in mariage And for this cause he complaineth and not seldome by his Prophets Ierem. 3. Hos 2. that Israell committed fornication with Idols and was polluted or defiled with adulterie When therefore he calleth himselfe iealous he doth it that with one word he may cut of all the vaine excuses wherewith Idolaters seeke to hide themselues For this he meaneth that he cannot by any meanes beare it that vnder any colour we should giue the loue and reuerence due to him vnto Idols as an husband that religiouslie and holilie loueth his wife cannot endure it whatsoeuer she pretendeth that his wife should bestow the signes of her friendship and loue vpon another Moreouer by this title he warneth vs that at last he will execute no lesse punishment vpon Idolaters then a iealous husband vpon his wife often taken by him in adulterie Theoph The other thing commeth to my remembrance whereof I sayd I would aske how it agreeth with the iustice of God to require the punishment of the fathers offence of his posteritie Matth. The Lord meaneth not that the children should bee punished for the sinnes of the parents for as much as he saith by his Prophet That he will not Eze. 18. 20. that the sonne should beare the iniquitie of his father or the father beare the iniquitie of the sonne But this visitation is fulfilled when the Lord taketh from the house of the vngodly his grace the light of his trueth and the other helpes of saluation Now then nothing else can bee looked for but that the children being forsaken of God should liue most wickedly and moue God to take vengeance vpon them From hence is that preposterous and disordered desire of the children to follow the Idolatrous waie of their parents whereuppon it commeth that they excuse their Idolatrie by this one pretence namely the example of their fathers But if the Lord do threaten so great punishment Against the Nicodemits to Idolaters so much blinded that they think God is rightly worshipped of them how much more fearefull iudgement ought they to looke for that be illuminated with the light of his truth and notwithstanding defile themselues with Idolatrie and superstitions against their consciences Theop. Those men are wont to answer which also my selfe haue heard of them more then once that they acknowledge no sinne in that seeing they lift vp their mindes vnto God in the middest of those vngodly superstitions which also they hate with all their hearts Mat. It is a most vaine excuse which the Deuill hath prompted them to lull their consciences a sleep and so to hold them in his nets Theoph. But how can they be conuinced of Idolatry for as much as we ought to iudge of the outward actions of men by the inward affection of the heart Mat. That indeed is true in such things as of themselues bee good or indifferent and which bee made ill by an ill intent as if one praied to God to be praised well thought of But concerning actions of their owne nature euill and expresly forbidden of God as is outward idolatry there is no inward affection of the mind which can make them good acquite them from sin Theop. In what place is outward idolatry forbidden Matth. In the second commaundement where by name the Lord forbiddeth that no man bow himselfe to Idols or worship them Which thing is euery where often repeated in sundrie places of the Scripture Moreouer it may be gathered of that which the Lord answered Elias when he noted and as it were by outward signes marked the Israelites which had not fallen away from his religion For he saith Rom. 11. 4. I haue reserued to my selfe seaven thousand men which haue not bowed the knee to the Image Baal In which words he declareth that all such as worshipped Baal with the outward gesture were Idolaters notwithstanding they pretended the inward affection of their minde to be otherwise Is it not also iust and right that God should bee worshipped of vs in our bodies as well as in our minds for as
for otherwise the very name of God is contemptuously vsed But as an oath respecteth things to come there be fiue things to be obserued 1 First that the thing be of some importance 2 That it be iust and lawfull 3 That it be in our power 4 That we be prepared to do it 5 Finally that in time we performe it indeede although it should be to our losse as we be taught of the Prophet Psal 15. 4. Theoph. What if all these circumstances be not obserued is not the name of God taken in vaine Mat. It is and very great reproch is done vnto him especially if that whereof we sweare be not true for then he that doth that accuseth God of lying and falshood therfore so much as in him lyeth taketh from him his Godhead and maketh him like the deuill that is the father of lyes Iohn 8. 44. Theoph. But if we haue taken our oath to do some ill thing as for exāple to kil are we boūd to perform that Mat. No not so for in our Baptisme we vowed vnto God that we would serue him and obey his will And that oath cutteth off all other contrary vnto it Sin therefore is cōmitted in that an vnlawfull oath was takē vainly rashly contrary to the will of God howbeit the sin should be farre greater if it were kept But if we be not bound to do ill things although we haue expresly promised them much lesse if they be required of vs vnder the colour of some general promise For secretly they be excepted which are not lawful no lesse thē those which cannot be done or be impossible And therfore Herod was not bound to cut off the head Mat. 14. 7 of Iohn Baptist by his oath taken to Herodias Theoph. The second part of the third commandement of sanctifying Gods name We haue spoken sufficiently of the first part of this cōmandement let vs come to the other Now that pertaineth to the sanctifying of Gods name By what wayes therefore may the name of God be sanctified or hallowed of vs Mat. By fiue euen in a like nūber with those whereby it is taken in vaine Theoph. Declare seuerally euery of these wayes Mat. The first is that we sing his prayses reade his word and speake reuerently of him 2 The other is that in aduersitie he be praysed of vs both in heart and mouth as we reade Iob did in these words Iob. 1. 2. Let the name of God be blessed 3 The third is that so often as need shall require we do make a most franke confession of his truth and leade a life agreeable to that confession 4 The fourth is that we pray vnto him and from our heart giue him thankes 5 The fift that when it shall be necessary we sweare by his name Theoph. How is the name of God sanctified when we sweare by it Matth. Because by an oath lawfully taken he is acknowledged of vs for the true God forasmuch as we confesse him to be the searcher of the hearts secret thoughts whē we cal him to be a witnesse of the things that be hidden from men Secondly because we flie to him as a most earnest defender of truth and therefore a most seuere reuenger of lyers and such as forsweare themselues And these indeed be the proper offices of God alone Finally by an oath his name is sanctified seeing that by it controuersies which hurt Christian charitie be ended as the Apostle speaketh Heb. 6. 16. Against Anabaptistes that wholy condemne swearing From whence we may gather how wonderfull the kindnesse of God is toward vs who doth so farre abase himselfe that he will be present at our controuersies and make an end of them Therefore there is no cause why we should doubt to sweare by his name in the place of iudgement or elsewhere so as all the conditions be kept For whosoeuer refuseth to sweare refuseth to giue glorie vnto God Theoph. But Christ commandeth that we sweare not at all neither by the heauen nor by the earth Mat. 5. 34. and that our communication be yea yea nay nay affirming further that whatsoeuer is more is of euill which also is confirmed by Saint Iames. Iam. 5. 12. Mat. That indeede is true But Christ in the same Chapter plainly saith That he came not destroy the law or the Prophets but to fulfill them Therefore his purpose is not to cōdemne the right vse of an oath expresly commanded of God in these wordes of Moses Deut. 6. 13. Thou shalt feare the Lord thy God and shalt serue him onely and sweare by his name Theoph. In what sence therefore did Christ forbid swearing altogether Mat. That he might bring againe this commandement to the true vnderstanding of it which had beene much corrupted by the false gloses of the Scribes and Pharisies For they taught it was no sinne when any swore in vaine by the creatures as by heauen and earth seeing that the name of God was not expressed But Christ meaneth to shew that although the name of God was suppressed or not mentioned yet secretly it was sufficiently expressed in such oathes and that therefore therein sinne was committed against this commandement Therefore his purpose is not to forbid the lawful vse of an oath but the abuse as when a man sweareth vainly by what name or in what manner soeuer it be done Theoph. It followeth therefore that it is lawfull to sweare by creatures so as it be not vainly forasmuch as the name of God is secretly vnderstood in them Matth. Yea verily yet with this condition that those creatures be auoyded in swearing which haue beene commonly abused to Idolatrie Thus this learned man and some other haue thought of this matter For then the name of God is not vnderstood vnder them but it is euen suppressed that they may haue his roome the honour being giuen vnto them which belongeth to the Maiestie of God alone But this do they which sweare by the names of Saints departed In which respect the Lord is bitterly angrie with them that sweare by other Gods and taketh that kind of swearing to be an argument of manifest falling away from him Whereupon he complaineth of the Israelites in Ieremie in these words Ierem. 5. 7. Thy children haue forsaken me sworne by those which are not Gods And that indeed very iustly for the breaking of the second third commandement is a signe of breaking the first Theoph. How so Mat. Euen as he worshippeth God with spirituall worship and sweareth by his name so oft as the Lord shall require which spiritually hath conceiued comprehended him in his mind so whosoeuer hath imagined to himselfe a false God or many Gods doth forthwith declare it by worshipping of Idols whose names he hath in his mouth when he sweareth It is therefore truly sayd that Idols be first in the heart before they be brought forth either with the hand or mouth Theoph.
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
be auoided but the other not onely to be lawfull but also profitable and necessarie Theoph. Declare those causes Mat. I will marke foure chiefe 1 Because loue that is so much commēded vnto vs is both cherished and increased by praying one for another But this can haue no place in the dead of whom Salomō speaking saith Eccles 9. 6. Both their loue their hatred and their enuie is now perished they haue no more portion for euer in all that is done vnder the sunne 2 Because praying one for another we thinke not to be heard for his sake that prayeth for vs which they do that pray to the Saints departed by that meanes giue vnto them the office of Christ Theoph. But it may be that the same thing may befall them which desire to be holpen with the prayers of the godly that be aliue for why may not some thinke that they shall be heard for their holinesse and good workes sake Matth. I grant it is not impossible that some should after that manner abuse the prayers of the godly but there is the least danger in this behalfe if it be compared with the other For it cānot be in any but the ignorant and vnskilfull for whose ignorance we ought not to refuse that so holy an ordinance of God But the intercession of departed Saints doth bring with it most manifest danger for no man can pray vnto them but he thinketh for their sakes to obtaine the things which he desireth of God◠The proofe whereof are all the formes of prayers written by such as worshipped them Theoph. Go forward alledge the third cause Matth. cause 3 The faithfull that be aliue may one of them know the necessities of another and pray vnto God for them which the faithfull departed cannot I am not ignorant what they be wont to obiect that the Saints dead do in God as it were in a glasse see all the things that be done in this world but that is altogether to diuine or gesse without any testimonie of Scripture Theoph. Declare the fourth cause Mat. cause 4 That is the chiefe namely because the prayers of the godly being aliue one for another are groūded vpon the testimonie of the word of God also vpon examples and promises by the which it is confirmed that they shall not be in vaine but the prayers of the dead are neither grounded vpon any testimonie of Gods word neither vpon promises nor examples Theoph. Sayest thou so Matth. I say it and therefore it is done of faith for the word of God is the onely foundation of it Wherefore Paule affirmeth Rom. 14. 23 that whatsoeuer is not of faith is sinne And this reason is sufficient to ouerthrow the intercession of the departed Saints For who can beare this that man should lift vp himselfe aboue God Theoph. I do now confesse that all prayers which are made to dead Saints for this end that they should be our intercessors and mediatours to God are to be driuen out and hissed at and that Christ alone whose office this is is sufficient Matth. Why Christ onely sufficeth the faithfull to do the office of the mediatour with the Father Yea truely it is extreame madnesse for any to seeke to himselfe another mediatour For as much as he can do it most perfectly because he lacketh none of the things that suffice to pacifie God and to cause him to be mercifull vnto vs. Moreouer he loueth vs most dearely and therefore is touched with pitie vpon our infirmities He knoweth our prayers presently when they be conceiued He commandeth that wee should come vnto him as often as we will craue any thing at the hands of God Finally he telleth vs for a suretie that we shall obtaine all the things which wee shall aske in his name when he saith Iohn 16. 23 Verily verily I say vnto you whatsoeuer you shall aske of the Father he will giue it you Hitherto haue you asked nothing in my name aske and you shall receiue And in another place he saith Iohn 14. 13 whatsoeuer you shall aske in my name I will do it Theoph. What meane these words to aske any thing in the name of Christ Mat. It is to pray God to heare our prayers not indeede hauing respect to our vnworthinesse but to the merit that is continually offered to him of Christ Iesus for vs. Therfore to aske any thing of God in the name of Christ is answerable to his intercession with the father for vs and that more is an approbation or allowance of it and the way to be partaker of it Theoph. But ought the promise of Christ wherein he assureth vs that we shall receiue whatsoeuer we aske in his name to be extended to all things that shall come into our minds without putting any exception Matth. Not so For our desires for the most part be euill which if they were fulfilled would be to our destruction rather then to our profit Therefore Christ vnderstandeth onely those things which concerne the glory of God and our commoditie and saluation all which things indeede he hath in few wordes comprehended in that forme of prayer which he hath giuē to vs namely Our father which art in heauen c. The. Must we therfore vse no other forme of prayer Mat. If thou respect the matter or substance we may vse no other but it is in our libertie to enlarge it whereof the holy Scripture yeeldeth vs many exāples in those formes of prayer which it setteth before vs namely the Psalmes which all verily be referred to this forme appointed by Christ The exposition of the Lords prayer Theoph. Let vs examine the forme of prayer that Christ hath deliuered how many parts be there of it Matth. The summe and parts of the Lordes prayer In the beginning it containeth a preface and afterward six petitions The first three whereof do immediatly respect the glory of God But the later three containe those things that appertaine to our selues both for the helpe of this life and for euerlasting saluation And they be therefore placed after those that concerne the glorie of God to the end we might vnderstand that the later three be not rightly conceiued and made vnlesse they be referred to the glory of God as it were vnto their proper end and that therefore they shall not be heard according to the saying of the Apostle You aske and receiue not because you aske amisse Iames. 4. 3. that you might consume it vpon your lustes The Preface of the Lords prayer Our Father which art in heauen Theoph. Let vs consider of the Preface of the Lordes prayer Matth. It is contained in these wordes Our Father which art in heauen Theoph. Who is that Father vnto whom Christ biddeth vs to flie Mat. It is the first person of the holy Trinitie namely the Father of our Lord Iesus Christ Theoph. Is therefore one only person of the Trinitie to be prayed vnto Matth. We must
know that in true prayer we are onely the instruments of God who alone in that as in other good workes worketh the things that concerne our saluation But that is to be vnderstood of all the persons according to the distinct proprietie of euery of them For the holy Ghost prayeth in vs as appeareth by the saying of the Apostle The spitit maketh request Rom. 8. 27. for the Saints according to the will of God The Sonne offereth our prayer to the Father This prayer the father receiueth and louingly heareth Therefore lawfull and true prayer is that which is made from the heart the holy Ghost stirring vs vp which also is directed to the Father in the name of Iesus Christ his Sonne Indeede we haue an example in the holie Scriptures of a certaine prayer made to the Sonne in the which this distinction of the persons is not obserued namely in that which Steuen made while hee was stoned Lord Iesus receiue my spirite Howbeit Actes 7. 59 this example and if there be any such other is not contrarie to the rule of right praying But because we haue begun the exposition of the Lordes prayer wee are to returne to the issue of the speech wee haue in hand and it is this that in this place we be taught that our prayers must be directed to the father which Paule testifieth that himselfe did in these wordes I bow Ephes 3. 14. my knees to the father of our Lord Iesus Christ We may also pray vnto Christ not onely as he is God but also as he is the Mediator that is as he is one person consisting of two natures yet so as the deity be the obiect or the thing which we set before our eyes in praying Likewise also we may pray to the holy Ghost distinguished frō the other persons who with the Father the Sonne is very God And indeede the godly that exercise thēselues in such prayers do a thing profitable worthy to be done so as they be not distracted with the deepe meditation of the distinction of the three persons but alwayes haue their minds fixed setled vpon the vnitie of the essence This also is to be obserued that the name of God is not seldome in the Scripture referred to the whole Godhead And let these things bee spoken by the way For it is not my purpose at this time to declare all things particularly that appertaine vnto this place Theoph. But why doeth Christ commaund vs that comming to his Father we should cal him by the name of our owne Father Matth. Not onely that we should gather seeing hee is the father of Christ that he is also our father but especially for three causes 1 First that we may call vpon him with true faith that is that we may beleeue that he which is our father will not deny vnto vs the thinges which we shall aske of him according to that saying of Christ What Mat. 79. 10. 11. man is there of you who if his sonne shall aske bread of him will giue him a stone and if he shall aske fish will he giue him a serpent 2 Another cause is that wee might vnderstand which hath beene alreadie saide of vs that we ought not to draw near vnto God but in the name of his naturall sonne Iesus Christ For in him alone wee are adopted and made his children 3 The third when we are commanded to call him our father in common rather then particularly properly my father wee be taught that true charitie and brotherly loue towardes our neighbours is required of vs in praier for as much as wee be all the children of the same father heires of one and the selfe same inheritance Whosoeuer therefore make not their prayers to God in the name of Iesus Christ or doe carry priuy hatred or enmitie against their brethren cannot pray to God with this forme of praier Theoph. Why hath Christ added these words which art in heauen Mat. Not to signifie that his Maiesty is shut vp within heauen which indeede as it is infinite the whole world containeth not But 1 That he may bee distinguished from our earthly fathers and that together wee might vnderstand how much better he is then they and more able to help vs. Therefore Christ said to his Disciples If you therefore Mat. 7. 11. which are euill can giue good giftes to your children how much more wil your father that is in heauen giue good things to them that aske them of him 2 Secondly those wordes were added that comming to God wee should lift vp our mindes aboue all earthly and fraile things how beautifull or goodly soeuer 3 Finally that we might earnestly and indeed acknowledge the incomprehensible greatnesse the maruailous wisedome and infinite power of him whom we pray vnto which verily doe farre more clearly shine in the heauens then in the earth to the end we might worship him with the more reuerence and rest vppon him with greater trust and assurance The first petition Hallowed be thy name Theoph. Let vs come to the three petitions that respect the glory of God Which is the first of them Matth. It is contained in these wordes Hallowed be thy name Theoph. What is the meaning of it Mat. The exposition of the first petition We desire of God that the knowledge of him may bee spread abroad throughout the whole world that his name may be sanctified that is that all men may giue him his due honor Theoph. Wherefore makest thou mention of the knowledge of God which Christ mentioneth not in this petition Mat. Because God cannot be truely hallowed and worshipped except his knowledge go before For we cannot worship nor praise him of whom we be ignorant and whose excellency and power is vnknowen to vs. Hence is that saying of the Prophet According to Psal 48. 10 thy name O God so is thy praise vnto the worlds end Theoph. Is not this hallowing of the name of God the same with that whereof thou spakest in the exposition of the third commandement Matth. The very same and therefore the exposition of that commandement may be in stead of an exposition to this petition and shew how the name of God is to be hallowed The second petition Thy kingdome come Theoph. Let vs passe ouer to the second petition Matth. The exposition of the 2. petition It is this Thy kingdome come Now in it wee desire of God that the knowledge of his Maiestie being giuen vnto men he will cause all to be gathered in the Church For in it hee raigneth by the scepter of his word and by the power of his spirite Theoph. That I may the more easily come to the true meaning of this petition I doe first demaund of thee wherefore that rule and dominion which God exerciseth ouer his Church is called his kingdome after I will aske thee concerning the word Come Mat. That rule is called by the name of kingdome for
the likenesse it hath with earthly kingdomes Theoph. Of the kingdome of God Wherein standeth that likenesse Mat. In foure heads or principall pointes namelie because in the Church there be 1 One king 2 Subiects 3 Lawes 4 Gouernors who as in earthly kingdomes haue the charge to see to the keeping of those lawes For in the Church there is one king namelie Iesus Christ which of his father is appointed the Lord in it to rule and gouern it which is confirmed by the words of the Angell to Marie The Lord God will giue vnto him the Luc. 1. 32. seat of his father Dauid he shal reign ouer the house of Iacob for euer there shal be none end of his kingdome Therfore the kingdome of God the kingdome of Christ is one and the selfe same The faithfull be the people of this kingdome whom Christ hath redeemed with his death set free frō the tyranny of the deuill that hee might deliuer them vp to his own kingdome to become his subiects The lawes of it are the word of God wherein all things be commanded and declared that appertaine both to the humble seruice and obedience of that King and to the concord of the Citizens or subiects The officers which are specially occupied about this kingdome are the ministers of the word or pastors vpon whom this charge is laide that they preach the word and see to the keeping of those lawes Who also as the Apostle speaketh 2. Cor. 10. 6. haue in readinesse vengeance against all disobedience Theoph. I haue heard the agreement of the kingdom of God with the kingdome of men but I desire to vnderstand the difference betweene them Matth. 1 First all things in the kingdome of God are spirituall namely the King himselfe his glory power subiects lawes reward punishments of the rebels Hereupon Christ saide vnto Pilate My kingdome Ioh. 18. 36. is not of this world 2 Secondly Christ requireth no such thing of his subiects as earthlie Kings are wont to aske but contrariwise doth continually enrich them with his owne gifts and spirituall riches 3 Thirdly he maketh them all partakers of his kingly dignitie which earthly kings cannot do 4 Fourthly he doth not only command as other kings do but giueth vs his owne spirite which putteth power into vs whereby we are made able to yeeld our hūble dutiful obedience vnto his commandements Finally all other kingdomes be subiect vnto alteration and change but this kingdome is inuincible and shall endure vntill the last comming of Christ Such is the kingdome of God and of Christ which indeede as hath bene said is not to be referred but to the rule which he exercise ouer his beloued children and those that be receiued into the Church Theoph. Who therefore hath the rule ouer the vnbeleeuers and wicked Matth. The Deuill and for that cause he is called the Prince of this world The kingdome of Sathan yet notwithstanding the Lord hath the chief power both ouer the vnbeleuers and ouer their Captaine which by his just iudgement hath made them subiects to that vnbeleeuing tyrant to the end they may bee vexed and tormented of him according to their deserts for as much as they haue refused to obey Christ that is a most louing and mercifull king Moreouer that kingdome of Sathan hath immortall hatred against the kingdome of Christ the head I say of that kingdome namely Sathan and his souldiers whom he stirreth vp to make outward war against the kingdome of Christ while he in the meane time assaulteth it within For both of them labour and striue with all their might to spoile and sacke that kingdome of Christ But they do it in vaine for how much the more furiously they seeke to ouerthrow it so much the more do they helpe it forward at length pull vpon themselues extreme destruction Theoph. We haue beene long inough in the exposition of the kingdome of God let vs go forward to the other member What meaneth that word Let it come or let it approch Matt. How the kingdome of God cōmeth The office of a good king standeth in two speciall things 1 First to rule his subiects namely such as yeeld him fidelitie and obedience to keepe in peace defend handle mercifully and louingly and redeeme them if they be taken captiues 2 Secondly to punish the rebels and to destroy throw down the enemies of his kingdom When therfore wee desire of God that his kingdome may come we do as if we prayed that he would encrease the nūber of beleeuers enlarge his Church euerie day more and more heape vppon it his giftes and settle it with right order And contrariwise that he would cut off all the enemies of it ouerthrow their counsels destroy their purposes that the defēding of the Church may beeuery day encreased til at lēgth it come to the highest perfection Howbeit that shal not be before the day of iudgement at what time al his enemies being ouercome he shal make them his foote stoole And then as the Apostle saith hee shall deliuer vp the kingdome to God the father that is he shall reigne quietly without 1. Cor. 15. 24. any rebelliō and resistance we shal liue peaceably in him being deliuered frō al feare trouble of enemies The third petition Thy will be done in earth as it is in heauen Theoph. Let vs come to the third petition being the last of them that respect the glorie of God Matth. It is this Thy will bee done in earth as it is in heauen Wherein indeede wee do not simply desire of God that his will may be done the fulfilling whereof there is verely nothing that can let but that he will so guide vs with his spirite that we may be ready to do his will reuealed vnto vs in his word and that with no lesse desire then the heauenly Angels do But concerning his secret will we desire that if when it is done any aduersities befall vs namelie losse of goods hinderance afflictions whether they concerne the soule or the bodie we may beare them all patiently as sent frō his hand and so obey his will that ours may whollie and altogether giue place vnto it Theoph. Indeed he were happie that after this manner should conforme himselfe to the will of God Mat. Yea surely because he might worthily glorie in this that God did nothing but that which hee willed seeing that he willed no other thing but that which was acceptable and pleasing vnto God And assuredlie there be many things that call vs vnto that For if God our heauenly Father be wiser then we which all men do confesse it is not to bee doubted but hee knoweth what we haue neede of better then our selues and that therefore by good right wee ought to preferre his holy and good will before our owne which is wicked and corrupt yea rather often like vnto children wee know not what we would haue For many
times wee change our purposes and forthwith or a little after we disalow that which a little before was very greatly alowed of vs. For this cause the Lord without any respect of our will or intents as a good father sendeth those things which he knoweth to be necessarie for vs both for his owne glorie and for our profite and saluation which indeede are to be receiued with a quiet and thankfull Of Christian patience minde as from his hand vnlesse we meane to be miserable for euer which we shall neuer escape so long as we cleaue to our owne will Theoph. I haue long since laboured to performe this but as yet I haue not attained it but especially I finde by experience that the vse of this doctrine is most hard when any great trouble commeth whether it be of bodie or minde Matth. It is not only hard but verily cannot be generally brought to practise especially if respect be had of our owne flesh which maruelously pleaseth it selfe in the owne will and affections and seeketh for nothing else but delights and pleasures For this cause in this place Christ teacheth vs to desire it of his Father but Iames assureth Iam. 1. 5. that wee shall receiue it so as wee aske it in faith If any of you lacke wisedome let him aske it of God which giueth it liberally vnto all and casteth no man in the teeth and it shall be giuen vnto him But let him aske in faith not doubting Theoph. In that place Iames speaketh of wisedome but we speake of patience Mat. There is no doubt but by the word wisdome he vnderstandeth patience wherevnto he had exhorted the faithfull in the former verse in these wordes Let patience haue the perfect worke that you may be perfect and intire so as nothing be wanting But because we cannot doe it of our selues here he sheweth by what meanes wee may haue it from God when he saith if any man lacke wisdome let him aske it of God which giueth it to all men liberally Theoph. But what is the cause that hee calleth patience by the name of wisedome Matth. To the end wee might vnderstand that a mans chief wisedome standeth therein that in his aduersities troubles he patiently submit himselfe to the will of God but on the contrary side that it is the extreamest foolishnesse and madnes if any dare resist set himselfe against it For what good doth he by it Can he change the will of God No verily Nay rather hee maketh his own case worse as well with inward griefe that tormenteth him as also because hee pulleth the wrath of God vpon himselfe For by our stubburnnesse he is compelled to lay more grieuous punishments vpon vs. On the other side by our patience he is mooued vnto pitie so as he turneth our afflictiōs into kindnesse and doing vs good euen as good parents are wont when they perceiue that their children bee brought into good order by their corrections Theoph. I see it is a thing profitable and necessarie howbeit I thinke that the meditation of the things which thou declaredst when wee spake of afflictions do make not a little for this purpose Matth. Thou iudgest rightly For in that place many things were deliuered of vs which may worke comfort and that not common in the heartes of the faithfull Neuerthelesse I will adde vnto them two other besides as an ouerplus 1 First when we be ouerladen with troubles the euils which we suffer are not so much to be cōsidered as those which wee haue deserued and yet notwithstanding be not laide vpon vs. Furthermore wee must thinke vppon the good things wherewith the Lord ladeth vs on the other side and so indeed we shall find that God dealeth most mercifully euen in the middest of our troubles if they bee examined according to the greatnesse of our sinnes 2 Secondly that wee are not to looke vpon them onely which in outward shew be a little happier then wee and whom we see to be exempted from the troubles wherewith we are grieued but vpon infinite and innumerable others which are in farre greater miseries then are those that we suffer whose sins notwithstanding are not so great as ours Theoph. I do very much reioyce that I haue heard these two things for I will daily make vse of them as occasion shall serue Matth. Thou speakest wisely when thou addest the word daily For the Lord our master that we should not forget this doctrine so profitable is wont oftentimes to beat it into our heads by sending of troubles wherein we might practise it And verily we ought to be well acquainted with it seeing we are so often exercised in it Theoph. But I for my part do find it true by daily experience that I am very little exercised in it Neuerthelesse I hope that by the grace of God I shall profit better in it thē heretofore I haue done especially seeing now I know the way how I may doe it namely to craue it of God by daily prayers and continually to haue in mind the things which thou hast sayd But now for as much as I haue heard the meaning of this third petition which is the last of those that concerne the glorie of God let vs go forward to the rest But before I come to the three following which intreate of our own profit and saluation I would haue thee to declare the order of these petions and with it how fitly they be ioyned together Matth. The coherence sum of the three former peritions of the Lordes prayer These former agree together most excellently for as much as they be of the same kind For after that we are made partakers of the knowledge of God by the which wee are moued to enter into his kingdome that is into his Church it is meete and conuenient that this should be desired of vs that wee may bee informed and taught the obedience of his will whereunto the ministerie of the Church calleth vs daily Finally in these three petitions we desire of God to giue men such knowledge of his Maiestie as they may willingly submit themselues to his kingdome and rule and from their hearts obey his pleasure and so be glorified of them and in them The fourth petition Giue vs this day our daily bread Theoph. We are to come to the three last petitions of the Lordes prayer wherein we sayd those things were The summe of the last three petitions contained which concerne both our soule and body Mat. True For the first of them comprehendeth the things that be necessarie to the passing through or finishing of this life but the other two those that appertaine to our saluation Theoph. Recite therefore the first Matth. Giue vs this day our daily bread Theoph. What is the meaning of it Matth. To the end we may serue God according to our calling in this petition we desire of him to giue vs our daily bread that is that euery day he would
then he spake to Peter onely But as a little before Peter not onely in his own name but also in the name of all the rest of the Apostles which had that one faith had confessed that Iesus was the Christ and the sonne of the liuing God in like manner when Christ promised the keyes to Peter hee meant that they were also promised to the rest of the Apostles which hee doth sufficiently declare in the deliuerie of theÌ„ for he saith to all at once Receiue the holy Ghost Whose sins you remit they be remitted to theÌ„ whose sinnes you retaine they be retained I same also did the other Apostles and all Pastors confirme when exercising their ministerie they vsed those keyes Theoph. Wherefore doth Christ call the ministerie of Pastors by the name of keyes Matth. To the end we might vnderstand that the kingdome of heaueÌ„ as we haue declared before is by the ministery of the Church set open to the beleeuers and penitent and that it is shut against the vnbeleeuers and stubburne namely when as by it the former haue their sinnes forgiuen that so they may come to eternall life but to the other they be retained that so they may be shut from it For God doth ratifie that in heaueÌ„ which the Ministers vpon earth pronounce out of his word eueÌ„ as it appeareth by the words of Christ himselfe vnto Peter for after promise of the keyes presently hee addeth Whatsoeuer thou shalt bind in Mat. 16. 19 earth shal be bound in heauen and whatsoeuer thou shalt loose on earth shal be loosed in heauen And the selfe same thing he repeated after to all the Apostles to shew that they had like authoritie of binding loosing giuen to them with Peter Theoph. Therfore to bind loose is nothing else but to declare the remission of sinnes or to retaine them Matth. What it is to bind and loose Indeede nothing as it is plaine by the interpretation of Christ himselfe for he sayd to his Apostles in the place which euen now we recited Receiue the holy Ghost whose sinnes yee remit they be remitted vnto them whose sinnes you shall retaine they shall be retained For there is no harder bond then sinne forasmuch as being bound with it we be held and indeed willingly vnder the power and tyrannie of the deuill death and it cannot be loosed by any strength of man but by the onely might of Christ Theoph. Why then doth Christ commit the office of binding and loosing to the ministers seeing he himself alone hath the power of binding and loosing Mat. It is that we may vnderstaÌ„d that the Ministers be as it were Ambassadors proclaimers of the will of God which Paule teacheth in these words 1. Cor. 5. 19 God was in Christ reconciling the world to himselfe not imputing to them their sinnes and hath put in vs this word of reconciliatioÌ„ Therefore we are ambassadors in the name of Christ as God by vs did exhort you we entreat you in Christes stead to be reconciled to God Theoph. I see not therefore that the Ministers haue more power of binding and loosing granted them then any other priuate man For there is none that may not assure the beleeuer and penitent of the forgiuenesse of his sinnes contrariwise which may not set the iudgement of God before the vnbeleeuer and obstinate except he repeÌ„t And that verily shal be confirmed in heauen as it was pronounced by that priuate person for that is the will of God reuealed in his word Mat. Of the authoritie of the Ministers of the Church That is right indeed but there is some speciall thing to be considered in the promise of Christ made to the Ministers namely that by his spirite he will giue more efficacie force to their words theÌ„ to the words of any priuate man so as they shall by faith be receiued of the beleeuer but shall terrifie the conscience of the vnbeleeuer set before his eyes the wrath iudgement of God For otherwise the name of the keyes of the kingdome of heauen should falsely be giuen vnto the ministery of the Church seeing that we may enter into it it is not inough that the doctrine of forgiuenesse of sins beat our eares but especially that it enter into our hearts and be receiued of vs by faith obedience Whereunto is referred that saying of Paul Neither my 1. Cor. 2. 4. speech nor my preaching stood in the entising wordes of mans wisedome but in the demonstration or euidence of spirituall power For this cause also Isaiah calleth the preaching of the word the arme of the Lord Isay 53. that is the instrument by the which he declareth his might and power that he may bring vs to saluation Theoph. I do see indeede that the force and fruite of preaching the word of God is very great For those three steps by the which wee obtaine spirituall health wherof thou diddest entreate in the Chapter of Faith are by it daily called to vse and practise Matth. Thou iudgest right For first the law is preached that wee may acknowledge our deadly disease namely sinne Secondly the Gospell is preached wherin the sauing remedie is offered vnto vs in Christ Last of all faith which is wrought in vs and increased by the preaching of the word applieth that medicine vnto vs so as we obtaine saluation euen the full forgiuenesse of all our sinnes Theoph. The article of remissioÌ„ of sins in the Creede vnlesse I be deceiued is therefore set after the article of the Church to the end we might know that it is offered vnto vs by the ministerie of it Mat. It is indeede and therefore there is no forgiuenesse of sins neither saluation without the Church as in the floud there was no safetie out of the Arke of Noah wherein also at that time the Church of God was then shut vp â—hat being as it were a type of it Theoph. Thou hast hitherto largely inough taught that by the ministery of the word we do truely obtaine forgiuenesse of our sinnes Notwithstanding there be two things behind whereof I will aske thee before we come to the other treatise 1 First whether God do wholy as they say forgiue to the repentant all their sinnes 2 Secondly whether hee forgiue them perfectly namely remitteth the punishment and the fault so as they be not any more imputed vnto vs. Mat. Let vs speake of the former in the first place Iohn saith 1. Iohn 1. 7. All sinnes be forgiuen to the penitent that the bloud of Christ doth wash vs from all sinne He that saith all excepteth nothing Now repentance yeeldeth vnto vs a more certaine testimonie of our faith by the which as hath beene sayd wee be made partakers of Christ and of his gifts Whereupon it followeth that whosoeuer repenteth may most certainly determine that all his sinnes notwithstanding they be grieuous are forgiuen and done away Which also is taught by the examples
the edification and saluation of the child Theoph. Why so Mat. First of all God is glorified for that he sheweth himselfe true in his promises by the which it is that he hath mercy vpon the faithfull euē to the thousand generation Moreouer the parent himselfe is wonderfully comforted confirmed in the loue of God whē he seeth that not onely he himselfe is beloued of God but also that the loue grace of God is deriued vnto his children which God assureth him of by that visible signe Finally cōcerning the child it hath a maruellous benefit bestowed vpō it that he doth so soone obtaine the partaking of Christ and his benefits by the which he hath the inheritance of eternall life By the remembrance whereof when he commeth to age he is wonderfully cōfirmed in the loue and feare of God namely whē he calleth to mind that he is so much esteemed of God that euen from his comming into the world he obtained fellowship in his couenant Theo. How the children of beleeuers lacking faith be partakers of Christ But how can a yong child by Baptisme be partaker of Christ and his benefites seeing it is certaine that he lacketh faith without which thou affirmedst before that no man can haue that felowship Mat. That indeed is true in those that be of yeares and in such as for their age may beleeue But God worketh in the childrē of the faithfull belonging to his couenant another way vnknowen vnto vs whō also the Apostle doubteth not to call holy 1. Cor. 7. 14. in so much as they cannot perish seeing they haue in them the seede of faith which verily in the due time worketh the effects in some sooner but in other later as it seemeth good to the Lord to call them Theoph. How the children of the godly be borne in originall sin I do now see that the children of the godly are to bee Baptized Notwithstanding I will yet propound one questiō before I go from the speech which I haue begun How can it be that those children of the faithfull should be borne defiled with originall sinne whose parents be cleansed from it Mat. Austen by an excellent similitude Austen de penit merit remis li. 3. cap. 18. answereth this question in these words Euen as the chaffe which by the helpe of man is seuered with great diligence frō the wheate that is threshed notwithstanding remaineth in the fruite which groweth of the sayd cleansed wheate being sowen so sinne that by Baptisme is cleansed in the parents remaineth in those whom they haue begotten Therfore our children except they be borne againe by a spirituall birth cannot bee accounted the children of God nor heires of eternall life CHAP. IIII. Of the Supper of the Lord. By the which God witnesseth that his couenāt is most certain toward vs for asmuch as by it he maketh vs more and more partakers of Christ and his benefites Theophilus HItherto hath bin spoken of Baptisme let vs now come to the Supper of the Lord and let vs begin at the institution of it Mat. Of the word Supper and the institution of it The Euangelistes shew that it was instituted of Christ the same night hee was betrayed after hee had supped and had eaten the Easter I am be according to the Law Theoph. I thinke it was thereupon called Supper Mat. It is called Supper of the Apostle not so much for this cause as to shew that it is indeede a spirituall Supper giuen of God vnto the faithful wherein he feedeth them with the body and bloud of Iesus Christ into the hope of eternall life Theoph. The three heads of the institution are to be examined of vs namely 1 The signes and Sacramentall rites 2 Their signification 3 And finally the likenesse or agreement between both Matth. The signes of the supper The signes are bread and wine which indeed do signifie the body and bloud of Christ Because the body and bloud of Christ haue that force and efficacie of feeding in our soules which bread and wine haue in our body And for this cause Christ often calleth himselfe the bread of life Iohn 6. Theoph. What difference makest thou betweene the bread and wine of the Supper and the bread and wine which we vse for our ordinarie meate and drinke Mat. In substance indeede none but in the vse and ministring of the Supper cōcerning which this I hold that the one are set before vs for the nourishmēt of the body but the other be ordained of God to be signes of the body and bloud of Christ The same also is to be thought of the water of Baptisme Theoph. Why there is a double signe in the Supper Why be there two signes in the Supper Matth. To the end we might know that in Christ we haue whole and perfect spirituall food that is whatsoeuer is requisite to our saluation It was also done for a fuller remembrance of his death For the wine that is the signe of his bloud doth as it were represent it before our eyes Theoph. Let vs come to the Sacramentall rite and signification of it Mat. It is double or two-fold 1 For the one respecteth the Minister 2 The other him which is is partaker of the Supper The Sacramentall rite of the Supper What is the duety of ministers in ministring the Supper The first is this to take the bread and to breake it whereby is signified that Christ with sufferings was broken for our redēption which himselfe declared in these words This is my body that is broken for you After to giue it being broken and to deliuer the wine in the cup by which rites is meant that God doth offer giue Christ vnto vs together with all his benefites The duetie of them that come to the Lords Table The later rite is that he which commeth to the Supper should receiue eate and drinke the bread and wine giuen vnto him which indeede doth signifie that in the Supper we do truely receiue Christ eate his body and drinke his bloud by the which we are nourished into the hope of eternall life if we do not cast him from vs through vnbeliefe Theoph. What is it to eate the body of Christ Mat. To be so nearely ioyned with his body as is the meate which we eate with our owne body Theoph. What is it to drinke the bloud of the Lord Mat. To be as truly partakers of his death passiō as if we our selues had suffered the same And this doth our Sauiour of Christ meane whē he saith Verily verily I say vnto you except you eate the flesh of the sonne of man and drinke his bloud you haue no life in you He that eateth my flesh and drinketh my bloud hath eternall life But this is to be remembred which wee spake before in the Chapter of Faith namely that by the merit of Christes death represented in the holie Supper by wine that signifieth his bloud
by faith Seeing therefore this spirituall eating is aboundantly sufficient to our saluation and is grounded vpō the word of God it ouerthoweth that carnall eating which men by the example of the Capetnaits haue deuised to themselues frō the which also if it could be there is no other profite to be looked for but that which we do receiue by spirituall eating Therefore notwithstanding Christ in that place speaketh not of the sacramentall eating but of that which is by the word receiued by faith neuertheles it may ought to be referred vnto that because it is one and the same eating and therefore whatsoeuer is said of the one must necessarily agree to the other And indeed seeing the question is of the foode of our soules which is spirituall the meat is spirituall it followeth of necessity that the eating is spirituall euen as we can not nourish our bodies except earthly foode be visibly and sensibly eaten for the preseruation of this life Theoph. What doest thou properly vnderstand by spirituall eating Matth. How wee that be in the earth be partakers of Christ his body which is in heauen That Christ although concerning his humane nature he go not out of the heauens yet by the power of the holy Ghost doth communicate vnto vs his body and bloud and that by faith which is in stead of a spirituall hand and mouth by which wee receiue him and apply him vnto vs as hath bin more at large declared of vs in the chapter of Faith And this is the spiritual eating of christ by faith cōtrary to the carnal which som haue dreamed was with the bodily mouth insomuch as the very substance of the body and bloud of Christ was eaten with it Which is a most absurd deuise and yet it is no maruell that some are fallen vnto it For as the spirituall man when he heareth that the body of Christ is to be eaten and his bloud to be drunken vnderstandeth it spiritually for his spirituall hunger and thirst and therefore prepareth his heart by faith so contrariwise the carnall man thinketh nothing but carnally in all this matter and therefore prepareth the mouth of his body to deuour Christ But the saying of Austen is notable Why doest thou make ready thy teeth and belly beleeue and thou hast eaten Theoph But how can it be that Christ which is in heauen should truly communicate his body vnto vs that be conuersant vpon the earth Matth. That ought not to seeme maruelous vnto vs for if the sunne being a creature without life do by his beames communicate the effect and power of it vnto vs that liue vppon the earth by a much more strong reason may Christ which is the sunne of righteousnes by the immeasurable power of the holy Ghost truely make vs partakers of his body in the Supper to whom it is not harder to ioyne thinges together farre distant the one from the other then those that be most nigh Which indeed appeareth euen by that that it ioyneth together all the faithfull notwithstāding they be scattered here and there to become one body whereof Christ is the head That also is shadowed in the Supper for the Apostle saith 1. Cor. 10. 17 We which are many are one body for all of vs are partakers of one bread Theoph. An obiectiō against spirituall eating But some obiect that if in the supper of the Lord we do only spiritually and by faith communicate with the body of Christ there is no great profite of it seeing that is daily fulfilled in vs by the ministery of the word receiued by faith Matth. It followeth not For there be diuerse helps ordained of God to the same end namely to further our saluation in Christ by the holy Ghost Euen as a good Phisition helpeth the health of the patient committed to his trust by sundry meanes Wherefore notwithstanding Christ receiued in the word by faith be alreadie spiritually eaten of vs yet neuerthelesse it is more and more fulfilled in the Supper by the which the Lord so worketh according to his promise that our hearts be more aboundantly inflamed with his loue confirmed in the hope of euerlasting life Theoph. Seeing then it is certaine that we are not otherwise partakers of Christ in the supper but spiritually and by faith it followeth that all they which come to it without faith haue no fruit or benefite by it Mat. That indeede is most true for by their vnbeliefe they refuse Christ whom God oftereth to them in the Supper Wherefore they be onely partakers of the signes and that to their condemnation seeing that so much as in them is they prophane and vnhallow that most holy spirituall banket prouided of God for his children whiles they come vnto it not furnished with that most precious garment namely faith wherby we are iustified before God made the sons of God and bee accompted worthie to sit downe at his table For this cause the Apostle commandeth that euerie 1. Cor. 11. 28 one should prooue himselfe and so eate of that bread and drinke of that cup. Theoph. What is the way whereby each ought to prooue himselfe Matth. Let him try himselfe and see whether hee haue faith which shall bee easie to perceiue by repentance as it hath beene said of vs in the proper place Whosoeuer therefore is not any way touched with repentance is altogether vnworthie to bee admitted to the Supper of the Lord. Theop. But what thinkest thou of him that hath some feeling of repentance notwithstanding it be little Matth. If it be so little that it shew not it selfe by turning vnto God and amendment of life it ought to be suspected for true repētāce notwithstāding it be weak doth alwaies shew it selfe by the outward workes In the meane time it is not to bee doubted but that as our faith is alwaies verie weake so the same is true concerning our repentance And this indeed is so in the most regenerate although diuersly for in some it is more in others it is lesse Notwithstanding it is so farre off that that weaknesse should driue vs from the holy Supper that it ought rather to spurre vs forward to come vnto it that by it wee might be strengthened in faith and repentance Euen as the sick man the weaker he knoweth himselfe to be should so much the more earnestly desire meate both to receiue nourishment and to refresh his strength Therefore they onely bee vnworthie to come to the Lords Supper that be ignorant and delight in their sinnes and continue in them for that spirituall foode doeth not as yet belong to them Theoph. But if such men come to the Supper what thinkest thou is to be done Matth. Ecclesiasticall discipline If their vnworthinesse be secret and hidden they ought to be left to the iudgement of God which will one day take vengeance vppon them but if it bee knowen by the order of Ecclesiasticall or Church discipline they ought to be
the glorie of God And this also shal be done most easily For they ouerthrow the glory of God set vp the glory of mā in that they giue vnto men the glory of their owne saluation Yea rather their owne saluation is also by this meanes ouerthrowen seeing that it leaneth vpon so weake a foundation as their own good works and merites Whereof their owne conscience is a witnesse For notwithstanding they deceiue themselues with hypocrisie it is continually in doubt and troubled with distrust but especially when they perceiue death to draw neare vnto them For then they are so disquieted that they cannot tell where to turne them Theoph. Yea but the faithfull themselues sometimes be striken with the feare of death Gods iudgement no lesse then the wicked Matth. I would not deny but they be oftentimes striken with it namely when they set before their eyes the infinite number of their sinnes and the greeuousnesse of them together with the depth of Gods most perfect iustice neuerthelesse when they cast their eyes vppon Christ crucified for them they be presently deliuered from that feare by the which indeed the wicked be swallowed vp so as they are not holpē with the benefit of Christ The godly therefore in that combat may be compared with a man vpon the top of a tower whose foundation and wals are most strong For he if he looke downward is striken with some sodaine fear from the which he is presently deliuered when he perceiueth the strēgth of the building But the wicked are like vnto one on the top of a tower but such a tower as threatneth falling yea rather is shakē with the winds which indeede presently falleth Theoph. Thou hast also sufficiently satisfied mee concerning this difference Let vs come to the third Matth. True religiō containeth the doctrine practise of good works It standeth herein that good Works be ioyned with our saluation by a most neare band although it do no way hang vppon them as it hath beene declared of vs before in the Chapter of Works For it cannot by any other meanes be that we should be partakers of Christ to the obtaining of saluation but by the power of the holy Ghost dwelling in vs by the which we are not only made fit to do well but also kept in the feare of God so as we runne not headlong into sinnes Notwithstanding although the godlie do good workes Phil. 2. 19. yet cā they haue no cause from them to boast for it is God that worketh in vs both to will and to performe according to his good pleasure Wherefore they be altogether referred to the glorie of God as also our saluation it selfe whereof they be most certaine markes False religions be against those that be indeede good works False religions establish superstitious workes which indeede bee refused of vs but good workes they put away for they so busie their followers and schollers in the obseruation of mens precepts that they set light by and despise Gods commaundements euen as experience doeth aboundantly witnesse Whereof this seemeth to bee the speciall cause that the wicked to performe their owne workes trust to their owne free-will that is to their naturall strength which in very deede is none at all and so they goe away from Christ who neuerthelesse saith Euen as the branch cannot beare fruite of it selfe that it except it abide in the Vine euen so you except you abide in me For without me you can do nothing Theoph. True religiō calleth vpon the true God purely through the onely mediator but the false do farre otherwise Declare the fourth difference Matth. It may bee taken from those thinges which were said before of vs in the Chapter of prayer namely that Christ being made ours by faith doth continually make intercession for vs with his father whervpon it is that he is mercifull vnto vs and heareth our praiers The wicked contrariwise while they come to God in their own name or any other name beside Christes they doe nothing with their prayers as well because they be vnworthy to be heard as also because their intercessors are not sufficient for that office for they haue not wherwith to appease the wrath of God most iustly kindled against him that prayeth Therefore the vngodly can neuer obtaine anie thing at the hands of God vnlesse it be in his anger and that which falleth out vnto their owne condemnation Theoph. Declare the last difference and together shewe how Christian religion ministreth to the godly matter of patience in aduersitie and for thinges to come putteth them in good assurance Matth. That is by the doctrine of Gods prouidence wherewith when the godlie vnderstand that all things bee gouerned although they seeme to be compassed about with all aduersities yet they doe from thence take comfort because they know they bee loued of God and therefore that aduersities be not sent but to their saluation as is was at large declared by vs in the Chapter of Faith For this cause Dauid did beare the railings and euill speaches of Semei most patiently he commanded the souldiers to forbeare to kill him for saith he Hee 2. Sam. 16. 10. curseth because God hath commanded him to curse Dauid In another place also being most greeuouslie oppressed of his enemies hee saith thus I was dumbe Psal 39. 10 neither opened I my mouth for thou ô Lord diddest this Iob also hauing lost his goods being destroyed Iob. 1. 30 partly by thunder and partly taken away by the Chaldeans tooke comfort of this that the Lord had giuen and the Lord had taken away By the same means also we are comfortable concerning things to come for the Apostle saith Rom. 8. 30. If God be with vs who can be against vs He that spared not his owne Sonne but gaue him for vs all how shall he not also with him freely giue vs all things As if he said Seeing God is our most mercifull Father and also omnipotent we ought to beleeue that he will deliuer vs from all dangers so far forth as he shall know it to tend to his glory and to our saluation and will also helpe our necessities which verily is confirmed by the Prophet in these words Behold the Psa 33. 16. eyes of the Lord are vpon them that feare him which trust in his mercy to deliuer their soules from death and to quicken them in the time of famine The same Prophet also in another place warneth vs saying Cast thy waies vppon the Lord and trust in him and hee will bring it to passe But other religions Psal 73. 5. False religions driue mē to impatience and desperation take from men all matter of patience and confidence whiles they make the wisedome or foolishnesse of men the causes of all the things that befall vs. Or else doe imagine a certaine bare permission or sufferance of God separated from his will or else doe admit fortune All which
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