The signe of this Sacrament is water which signifieth the bloud of Christ that is the force of his death because it hath that effectuall working in cleansing our soules from the filthinesse of sinne which materiall water hath in clensing our bodies Thereupon this Sacrament hath the name of Baptisme for it signifieth washing Now thou hast the signe The sacramentall rite But the sacramentall rite is that he which is to bee baptized be sprinckled with water or dipped in it which was vsed in formet times and by it two thinges were signified vnto vs. 1 First that our soules are sprinkled with the bloud of Christ that is bee indeed partakers of the merite of his death by the which we obtaine full forgiuenesse of all our sinnes 2 Secondly that we be regenerated into a new life Therefore Baptisme of Paule is called the lauer of regeneration by the which wordes those two giftes of God that we haue by Baptisme are excellently noted Theoph. How can the sprinkling of water be a signe or token of our regeneration Matth. The scripture is wont to set downe two parts of it namely the mortification or death of the old mā and the rising againe of the new man as it hath beene saide of vs in his place But this mortification which hath the force and working from the death and buriall of Christ is most fitly represented by the sprinkling of water for it is all one as if our old man had the death wound giuen it or being swallowed vp of death it selfe were buried with Christ Then followeth the resurrection of the new man which hangeth vppon the resurrection of Christ and is represented by the waters making cleane For by it is signified that together with him wee doe rise from the graue of death to become new creatures Theoph. There be yet behinde the promise commandement of this Sacrament Mat. The promise and commandement The words of Christ set down by Matthew doe containe both Mat. 28. 19 Go teach all nations baptizing them in the name of the Father the Sonne and the holy Ghost Theoph. The commaundement I see but not the promise Matth. It is contained vnder the commandement For when any is baptised in the name of the Father Sonne and holy Ghost it is as if it were said vnto him By this visible signe I do assure thee that all thy sinnes be washed away and that thou art regenerated not by any power or by the force of this water wherewith thou art forinckled but by the mercy of the heauenly father who for this purpose doth be the power of the holy Ghost communicate vnto thee Christ Iesus his sonne with all his benefites and doth vnite thee vnto him so as thou art made partaker of him Seeing therfore Christ commandeth that these things should bee preached it is not to be doubted but that he promiseth the thing it selfe Baptisme therefore is giuen vs of God as it were writings sealed by the which hee assureth vs of the full forgiuenesse of all our sinnes Theoph. What sinnes thinkest thou bee done away by Baptisme onely originall sinne Matth. What sinnes be put away in Baptisme That indeede is first done away not that it doth not remaine in vs but because it is not imputed The same also we may affirme of other sinnes that bee effects of it for they bee put away by this Sacrament they be put away I say both those that be past those that are to come The words therefore deliuered of the Minister in Baptisme by the commandement of God namely I Baptise thee in the name of the Father Son holy Ghost should alwayes be in our eares euen vntill the last gaspe by them ought we to be assured of the full forgiuesse of our sinnes For the bloud of Christ in the which we are once Baptized is neuer drawne dry but is alwayes fresh as the Apostle speaketh that is full of officacie and strength to the continuall washing away of all our filthinesses and iniquities Theoph. Of our vnion with Christ Thou saydest in the expositiō of this promise that in this Sacrament the Father did communicate Christ his benefites vnto vs. But both the signe of it the Sacramētall rites do onely represent vnto vs the participation or fellowship which wee haue with his death but not the community we haue with his body Matth. We haue taught in the first booke that no man can be partaker of Christs benefites which is not made one with him the one therefore followeth vpon the other By these things therefore it is proued that by Baptisme wee bee truely made partakers both of Christs body and of his benefits which also Paul confirmeth in these wordes So many of you as be Baptized Gal. 3. 27. into Christ haue put on Christ Theoph. I come againe to the institutiō of Baptisme wherein Christ saith to his Apostles Go teach all nations Mat. 28. 19 Baptizing thē in the name of the Father Sonne and holy Ghost What is the cause that Christ cōmandeth his Apostles to teach first before they Baptize Matth. The reason is most euident for seeing the Sacraments be as seales of the word it is sit that euery Why Christ would haue the word preached before Baptisine he ministred one should be first instructed in the doctrine before he be Baptized or confirmed in the same doctrine excepting onely the childrē of the saithfull of whom there is another reason which causeth that they be to be Baptized presently after they be borne Theoph. What is that reason Matth. Because God hath promised in the person of Abraham that he will be the God of the faithfull and of their seede which selfe same thing God confirmeth in the law when he saith Evod. 20. That he is such a one as sheweth mercy to a thousand generatiōs of those that loue him and keepe his commandements Seeing therefore the children of beleeuers appertaine to the couenant of God it is not to be doubted but that the Sacrament of it namely Baptisme is to be ministred to them Which is againe confirmed by the example of the Israelites who by the commandemēt of God Circumcised their children the eight day Theoph. Is there the same reason of Baptisme and of Circumcision Matth. The agreement betweene Circumcision Baptisme Yea altogether and in very deed it is one the selfe same Sacrament as concerning the substance For Baptisme came in stead of Circumcision after the comming of Christ by the which the gifts of God were not diminished but increased vnto vs. For euen as the Sacramēts of the new Testament are far more easie more significāt then the Sacraments of the old Testament so the force working of them is farre greater Theoph. But what profit can there come by Baptisme to a child without vnderstanding and knowledge Mat. Much if thou consider both the glory of God the comfort of the parents and finally
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
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 pleasing to God albeit Paule affirmeth Rom. 14. 23. that whatsoeuer is done without faith is sinne Theoph. Now the exposition of this commandement wanteth this one thing that thou shewe why these words be added In my sight or before me Mat. That he might more and more keepe vs from the transgressing of it while he teacheth how great iniurie is done to his Maiestie when wee dare commit so hainous an offence euen in his presence For although that impietie and vngodlinesse be hidden in the heart yet it is manifest to the eyes of the Lord whereunto all things are naked and open saith the Apostle It is therfore as if an vnhonest woman should prouoke set on Heb. 4. 13. fire the mind of her husbaÌ„d by bringing before his face the partie with whom she playeth the harlot by committing of the very act of vncleannesse in his presence The second commandement Thou shalt not make to thy selfe any grauen Image nor any likenesse of the things that be in heaueÌ„ aboue nor of the things that be in the earth beneath nor of the things that be in the waters vnder the earth Thou shalt not bow downe to them nor serue them For I the Lord thy God am a iealous God visiting the sinnes of the fathers vpon the children to the third and fourth generation of them that hate me and shewing mercie vnto thousands of them that loue me keepe my commandements Theoph. Thou hast satisfied me concerning the first commâ—ndement let vs go forward to the second How many parts hath it Mat. Three 1 The first of the forbidding of the things wherein a man may sin in the outward worship due vnto God 2 The second is of the things commanded which are to be performed in the profession of that worship which is done by the outward behauiour of the bodie now this precept is comprehended vnder the prohibition by the first generall rule 3 The third containeth threatnings against the breakers of the law and setteth before vs a promise to such as keepe it Theoph. Let vs in the first place consider of that prohibition Mat. It is contained in these words Thou shalt not make to thy selfe any grauen image neither any likenesse of the things that be in heauen aboue nor of the things that be in the earth beneath nor of the things that be in the waters vnder the earth Thou shalt not bow downe to them neither serue them Theo. Why after the words Thou shalt make thee no grauen image it is presently added nor any likenesse Mat. It is that we may know that pictures painted or any other kind of images be forbidden of God no lesse theÌ„ grauen images which are by name meÌ„tioned Theoph. What vnderstandest thou by the things that are in heauen Mat. The Sunne Moone starres birds vnder the things that be vpon the earth are comprehended meÌ„ brute beasts plants trees and finally by those that be in the waters fishes Moreouer the waters that is the sea is sayd to be vnder the earth in respect of men that do inhabit it for otherwise the sea together with the earth make a globe whereof nothing is highest or lowest The. Why would God thus reckeÌ„ vp all his creatures Mat. Because there was no kind of them which the heathen did not at that time abuse to idolatrie which custome the Iewes themselues followed notwithstanding Ezech. 8. this prohibition giuen them Theoph. But in this place there is no mention of spirituall and heauenly things whereof neuerthelesse there is very often abuse among the heathen to idolatrie Matth. True But here is no mention of them because they cannot be represented but by borrwing the forme or shape of the visible things which in this place are reckened vp Therefore vnder the visible the inuisible also are comprehended Theoph. But is euery kind of picture and images forbidden of God Mat. It is truly condeÌ„ned Deut. 4. 15. Act. 17. 28. if they be made to represent his Maiestie for that is directly forbidden by him Theoph. Why so Mat. Because it cannot be done but to the contempt of his diuine Maiestie forasmuch as he which is eternall infinite without bodie and inuisible is represented in the likenesse of a fraile creature finite hauing a body and being visible For this cause Esay going about to reproue the madnesse of the idolaters of his time that did set forth God in a visible shape describeth his wonderfull greatnesse howbeit in termes agreeable to our capacitie when he saith Who hath measured the waters in his first and counted heauen Isay 40. 12 with the span and comprehended the dust of the earth in a measure and weighed the mountains in a waight and the hils in a ballance And a little after he addeth To whom then will ye make God like or what similitude Isay 40. 18 will ye set vp vnto him Theoph. I graunt that God is not to be set out in any visible shape but why may it not be lawfull so to represent things created Mat. It is lawfull so long as it is not done to adore or worship them which the Lord straightway addeth after the forbidding of making images in these wordes Thou shalt not bow downe to them nor serue them Theoph. Thinkest thou that it is all one for a man to bow himselfe to idols and to adore or worship them Mat. Altogether For adoration signifieth all religious worship but no man boweth himselfe to idols but with religious worship Theoph. What vnderstandest thou by the name of worship Mat. That they be not apparelled and decked that incense be not burnt to them temples built altars set vp holy dayes kept and such like Theoph. Therefore it is lawfull to haue any images so as it be not to adoration and worship except those that be made to represent God Mat. All religious images be also to be excepted by the precept of our third rule least men abuse them to idolatrie being of their owne nature aboue measure prone to that wickednesse Which thing gaue Iohn occasion that in the end of his Epistle he ioyned this admonition 1. Iohn 5. 2. Babes keepe your selues from idols that is from images made for religious vse Theoph. But they may teach the ignorant people according to the common speach Images are vnlearned mens bookes Mat. They be indeed the bookes of the vnlearned For they can teach nothing but vanitie and lying as the Scripture testifieth and therefore they hold men in ignorance and make them idiots and vnlearned which experience it selfe proueth But the most sure way whereby all the faithfull of what degree soeuer may be taught and that with fruit is that which the Lord himselfe hath appointed that is the preaching of his word by the which Paule saith that Christ is painted before our eyes Theoph. Let vs go forward Is there no other euill forbidden in this commandement besides the adoration and worshipping of images Matth. Two other besides
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
the infinite maruellous wisedome of God which by a way altogether wonderfull hath knit or ioyned together his perfect iustice with his perfect mercy and that as well to his owne glory as to our saluation and benefite Mat. True indeed But if thou do with a litle more diligence marke that way thou shalt find three things which the reason of man could neuer haue deuised and which out of Christ are found no where else for the auoyding of the punishment due for our sinnes and they be these That we should our selues pay our debts vnto God or else seeke another which is both able to pay them and also doth acquite vs of them or that God himselfe should forgiue vs whatsoeuer we be indebted vnto him Theoph. I would haue these things declared by thee a little more largely Matth. First therefore I will shew that these three cannot any where be found sauing in Christ And verily whatsoeuer men can imagine they shall neuer find in themselues wherewith to satisfie God Who also as the Apostle saith Rom. 11. 32 hath shut all vnder sinne that he might haue mercy vpon all Neither shall they find any creature in heauen or in earth sufficient to doe this office But if they flie vnto God his mercy to obtaine forgiuenesse of their sinnes his perfect iustice will be a let which requireth to be fully satisfied Theoph. Let vs now see how God hath ioyned these three things together in Christ to reconcile his exceeding great mercy with his most perfect righteousnesse vnto our saluation Matth. Being made one with Christ by faith and therefore also partakers of his goods wee our selues pay all our debtes vnto God and that of the riches of Christ which are truely made ours And by this meanes the perfect iustice of God is fully satisfied which indeed requireth this that he which oweth the debt should pay it Neuerthelesse another hath payd it for vs namely Christ who alone hath drunke vp the cup of God his wrath and as the Apostle saith hath 1. Pet. 2. 24 borne our sinnes in his body vpon the tree And therein most manifestly appeareth the great mercy of God that gaue his most dearely beloued Sonne for vs his enemies vnto a most shamefull death Finnally because he that hath satisfied the heauenly Father for vs is his dearely beloued Sonne euerlasting God with the Father freely giuen vnto vs the continuall forgiuenesse of sinnes as hath bin sayd is ioyned with his satisfaction and that doth especially make stedfast and sure his immeasurable mercy Theoph. Verily a notable discourse and very full of comfort Let vs now returne to the exposition of our petition Why is this clause added in the end as we forgiue them that trespasse against vs Matth. That is according to the promise made vs of the forgiuenesse of our sins vpō this condition that we forgiue them that hurt vs. And Christ would haue it expresly mentioned because he knew how hardly we forgiue others their trespasses Therefore in this clause he calleth vs to remember that wee shall not obtaine forgiuenesse of our sinnes at the hands of God except we also forgiue our neighbours their offences Hereupon is that threatning of God by the Prophet against the Israelites When you shall stretch out your hands Isay 1. 15. I will hide mine eyes from you although you make many prayers I will not heare you for your hands are full of bloud Theoph. Therefore this manner of speech doth not appoint an equalitie as if God forgaue vs so much as we shall forgiue Mat. No not so For our forgiuenesse euen as we our selues be imperfect is alwayes imperfect and sauoureth of the vncleannesse of our flesh whereupon it commeth to passe that euen in them that are most regenerated notwithstanding they doe vnfainedly forgiue as God requireth and desire no reuenge yea rather be ready to do good vnto such as haue hurt them and do daily pray for them yet there remaineth some bitternesse so as we do not embrace them with that affection of heart which we would haue embraced them with if we had alwayes beene well pleased with them which if God should do we were in very ill case Therefore this is the meaning of this petition ô Lord according to thy promise forgiue vs our sinnes fully and perfectly as the most perfect God For as much as we as most imperfect men according to thy commandement haue bene fauorable vnto them that haue hurt vs. Theoph. In what place are this commandement and promise Matth. They be presently added by Christ after this prayer in these wordes If you forgiue men their offences Mat. 6. 14. your heauenly Father will also forgiue you But if you shall not forgiue men their offences neither will your Father forgiue you your offences Theoph. I grant it is very right that we should doe those things to our neighbours which we desire to be done to ourselues And so that God doth most worthily denie them forgiuenesse that will not forgiue their neighbours Matth. True especially seeing our sinnes against God whereof we craue pardon are farre more grieuous and farre more in number then are they which our neighbours can euer commit against vs. And this doth Christ plainly teach in an excellent parable whē he saith Mat. 18. 23 The kingdome of heauen is like vnto a king which would demand an account of his seruants And when he began to recken there was one brought vnto him which ought ten thousand Talents And when he was not able to pay it his Lord commanded him to be sold and his wife and children and all he had and the debt to be payd The seruant therefore fell downe and besought him saying Master appease thine anger towardes me and I will pay thee all Then that seruants master had compassion vpon him and loosed him and forgaue him the debt but when the seruant was departed hee found one of his followes that ought him an hundreth pence and he layd hands vpon him tooke him by the throat saying pay me that thou owest Thē his fellow fell downe at his feete and besought him saying appease thine anger towards me and I will pay thee all yet he would not but went cast him into prison till he should paie the debt And when his other fellowes saw what was done they were verie sory and came and declared vnto their maister all that was done Then his maister called him and said vnto him O euill seruant I forgaue thee all that debt because thou prayedst me oughtest not thou also to haue had pitie vppon thy fellow euen as I had pitie on thee So his maister was wroth and deliuered him vnto the Iaylers till hee should pay all that was due vnto him So likewise saieth Christ shall mine heauenly Father do vnto you except ye forgiue from your hearts each one to their brother their trespasses The sixt petition And leade vs not into temptation but deliuer vs
kept from it Theoph. What callest thou Ecclesiasticall discipline Matth. The order in the church instituted of God specially for two ends 1. Cor. 14 40 The first that the ministerie may be preserued that as Paule saith all things may bee done in the church decently and in order Also that sermons may be made and the sacraments administred vpon certaine daies at certaine houres and with due reuerence frequented and resorted vnto of such as haue ioyned themselues to the Christian church The other end is that the conuersation and doctrine of euerie one may bee looked into that such as haue giuen offences may be amended according to the degrees prescribed by Christ Yea if they be stubburne Matth. 18. to be at length excommunicated that is cut from the body of the Church that God himselfe bee not reproached and the flocke infected by their euill example Moreouer that if it be possible as Paule teacheth they may by that shame be called to repentaÌ„ce Theoph. Of whome ought that ecclesiasticall discipline to be ministred Mat. Of the Pastors of the Church whereunto are to be adioyned certaine Seniors or auncients for this end as necessitie shall require chosen of the Church Tâ—e summe of all Christian religion declared by a three-fold method or order Theoph. Thanks be to God from whom we haue receiued this benefit that we haue happily in my iudgement handled all the parts of Christian religion Now I would that thou shouldest draw the chiefe heades of it into a short summe before wee make an end of this our disputation Matth. That abridgement or breuiarie may be done in a triple or threefold method so as the first may bee profitable to the instruction of the godly the other to their comfort and the third to consist of both by making an opposition or contrariety of true religion with all other religions Theoph. Go to therefore declare the first Mat. The first epitome It shall declare the order of the whole booke which indeed may be brought to fiue heads or principall points the coniunction or ioyning together wherof sheweth what is the certainty and truth of euerie one of them and so of all Christian religion as it hath beene declared of vs. Theoph. Rehearse those chiefe points Matth. 1 The first entreateth of God 2 The second of man 3 The third of Christ 4 The fourth of Faith 5 The fift of the holy Ghost Theoph. It shal be so much the more easie to remember them because each of them may be applied to ech finger of the hand Declare them therefore to mee in order and shew mee the coherence and agreement which thou diddest attribute vnto them Mat. God First we must hold this principle that God seeing he is perfectly iust and perfectly merciful doth not onely shew his mercy but doth also declare his iustice Man This foundation being layd it followeth that man who oâ— his owne nature is a wretched sinner can not be saued from eternall death which he hath deserued except he haue some fit meane by the which the perfect iustice of God is satisfied But there cannot bee Christ found any other meane besides the merite of Christes death For by it the wrath of God being appeased there is a way made for vs vnto his mercy and therefore vnto eternall life But Christ shall profite vs nothing Faith except we be members of his body and so bee partakers of his benefites And both of these we obtaine by faith which indeede sheweth it selfe by good workes but namely by prayer Finally the holy Ghost The holy Ghost worketh this faith in the hearts of the godly by the preaching of the word confirmeth and keepeth it as well by that preaching as by the vse of the SacrameÌ„ts till at length he bring vs to euerlasting life Theoph. This is an excellent breuiary for in most few wordes and fit order it containeth the summe of ChristiaÌ„ doctrine to the instruction of the godly Now The second Epitome therefore let vs come to the other which thou saydest was profitable for the comfort of the faithfull Matth. That shal be set out in an order diuerse from the former but it may also be brought vnto fiue heads 1 The first is of repentance 2 The second of faith 3 The third of Christ 4 The fourth of God 5 The fift of eternall life And these also be ioyned together betweene themselues by a most neare baÌ„d for the confirmation of the saluation of the godly Matth. Shew me that band Mat. RepeÌ„tance First whosoeuer doth truly repent and that is easily perceiued when we serue God from the hart he hath faith But whosoeuer hath Faith is partaker of Faith Christ and his benefites And againe whosoeuer is partaker Christ of Christ and his benefites is iustified and made the child of God But whosoeuer is iustified and made God the child of God shall be deliuered from condeÌ„nation be partaker of eternall life Whereupon it followeth Eternal life that he which by good workes is assured of his repentance shall neuer perish but haue life euerlasting And those fiue staires or steps may be in stead of a ladder by the which we may clime eueÌ„ vp into the heauens to vnderstand certainely whether our names be written in the booke of life or not but the first onely is hard Theoph. Why so Mat. Because there is no little labour to be bestowed in the deniall of sinne that we may serue God from the heart but wheÌ„ a maÌ„ by the grace of God hath profited so farre there is very little labour behind From hence it is that sometimes the Scripture attributeth our saluation vnto workes namely to note vnto vs this order as wheÌ„ he saith Rom. 2. 6. Iohn 5. 29. God will giue to euery one according to his workes They shall come forth that haue done well to the resurrection of life Whereunto also that ought to bee referred which is sayd in another place Psa 119. 1 Blessed are they that walke in the Law of the Lord. Theoph. There is one doubt behind within me which seemeth to let that the godly caÌ„not be sure of their saluatioÌ„ namely because thereunto is required that they be sure of perseuerance continuing to the end without which Christ affirmeth that none caÌ„ be saued Neuerthelesse there be many found which in shew begin happily yea also haue long continued in the knowledge and confession of the truth who notwithstaÌ„ding do so fall from it that they neuer returne Matth. It is true indeed that perseuerance is necessary to saluation howbeit the Apostle affirmeth that Phil. 1. 6. he which hath begun the good worke in vs will perfect the same eueÌ„ vnto the day of Christ that is to the end of the battell And concerning them that fall away the words of the Apostle be manifest They went out from 1. Ioh. 1. 19. vs but they were not of vs