with puritie of cōscience Cōcerning the rest so as we auoyd all superstitious humane ceremonies we must vse the libertie which Christ by his death hath purchased for vs. Theoph. What is that Christian libertie Matth. Of Christian libertie It is in euery part of it a spirituall thing the whole force whereof standeth in the appeasing and quieting of fearefull consciences that God may be so much the more earnestly glorified in vs Howbeit it cōsisteth of foure parts the first two whereof notwithstāding they be the chiefe do not make much for that we haue in hand they were also handled by vs in the former booke yea rather they be the argument of it Theoph. Neuerthelesse I would haue them declared by thee in a few words that my memory might be rubbed againe with the things that haue bin already spoken before Matth. part 1 The first is an effect of our redemption namely that Christ hauing by his death redeemed vs frō the slauerie and tyranny of the deuill hath brought vs into the most happy libertie of his kingdome For by it we be taken for the sonnes of God therfore heires of his kingdome For this cause Christ sayd to the Iewes Iohn 8. 35. The seruant abideth not for euer in the house but the sonne abideth for euer Therefore if the sonne haue freed you you shall be free indeed part 2 The other part hangeth vpon the former and it is a fruit of our regeneration by the which when Christ hath set vs free from the seruice of sin we are brought into libertie by his spirit so as both we haue a will and be also able from the heart to serue God Therefore the Apostle saith 2. Cor. 3. 17. Where the spirit of the Lord is there is libertie Theoph. Declare the other parts of Christian libertie appertaining to the speach we haue in hand Mat. Either of them hangeth vpon our redemptiō Now the first is this part 3 that Christ by his death hauing put an end to all the ceremonies which were nothing else but shadowes figures he hath deliuered vs from the bondage of them to the end we might offer vnto him a worship meerely or altogether spirituall But if we be deliuered from all those ceremonies which were commanded of God Col. 2. 6. Heb. 10. 1. by much more strōg reason are we set free from those which were inuented by men which also haue in them plaine superstition part 4 The last part standeth herein that by the death of Christ the lawfull vse of the creatures which we had Of the vse of meates other things lost in Adam through sinne is againe restored and renued vnto vs. Theoph. By what meanes Matth. Men by sinne became the enemies of God and therefore vnworthy to vse his goods but being made at one with him by the death of his Sonne and adopted or taken to be his sonnes we may now with libertie of conscience vse all the blessings of the earth other creatures which he giueth vs to sustaine our life to the end he may be with the more vehemēcie serued of vs vntill he trāslate vs frō this life into that eternall inheritance Hence is that of Paul To the pure indeed Tit. 1. 15. all things are pure but to the defiled and vnbeleeuers nothing is pure By which things it appeareth that Christian libertie doth by no meanes loose the bridle to our carnal desires but stādeth onely in this to bring peace to troubled consciences whether they be out of quiet and full of care about the forgiuenesse of their sins or else be troubled about the vse of the creatures of other indifferent things so as they may vse them most freely without any doubt or scruple of cōsciēces Theoph. But that vse of indifferent things seemeth not to auaile much to the quieting of our conscience much lesse to the spirituall worship of God whereunto notwithstanding it was ascribed by thee Matth. It profiteth much vnto both and indeede first of all except we do certainly know that we may freely vse the creatures of God our cōsciēces shall neuer haue rest yea rather they shall be tossed to and fro with doubting and superstition Therefore Paule saith Blessed is he that condēneth not himself in that which Rom. 14. 22 he alloweth that is to say which is certainly perswaded with himself what is allowed or disalowed of God Concerning the spirituall worship due vnto God as it is defiled by a superstitious abstaining from the creatures so it is much enlarged by a lawfull vse ioyned with his feare and without offence yea rather in this part there is a certaine testimony of the spirituall worship which we desire to giue vnto him when as we will not submit our selues to the superstitious commandements of men Therefore Paule speaking of his Christian libertie saith Gal. 5. 1. In the libertie wherewith Christ hath made vs free continue or stand you and be not againe entangled with the yoke of bondage Theoph. What meantest thou when thou saydest we were to vse the creatures of God in his feare Mat. That it is to say soberly and reuerently as it were before him Theoph. Why madest thou mention of offence Mat. Because it must specially be taken heed vnto that by our libertie we giue no offence to the weake For the doctrine of Christian libertie is not against the rule charitie Theoph. What is an offence Mat. Of offences The word properly signifieth something layd in the way vpon the which he that walketh may stumble and fall In this place by translation or a borrowed kind of sence it is taken for that by the which we are hindered from receiuing the doctrine of the truth or else be turned from it after we haue receiued it In which sence he is sayd to offend one which either saith or doth any thing whereby the saluation of his neighbour is hindered Now that is a most grieuous sinne For Christ saith Whosoeuer shall offend one of these little ones that beleeue me it were better for him that Mat. 18. 6. a mill stone were hanged about his neck and he drowned in the depth of the sea Theoph. May there not be some certaine rule set downe whereby it may be vndoudtedly knowne in what things and how we are to beware that we giue not offence to our neighbour Matth. There is But that we may rightly vnderstand it we must know that there be two kinds of offences The one is called an offence taken which falleth vpon the head of the taker forasmuch as none occasion was giuen As for example if any take offence because his neighbour doth somewhat that is cōmanded of God or refuseth to do some euill thing forbidden of God For euen as our libertie must be subiect vnto charitie so charitie ought to be subiect to the puritie of faith and righteousnesse of the law Therefore thou mayest not offend God to auoyd the offence of
Concerning the brasen serpent 2. Kin. 18 4. Ezechias is in that behalfe specially commended of the holy Ghost for that he brake it because after a sort it was worshipped of the people Now therefore with what face dare they alledge these examples to vphold their images set vp contrarie to the expresse commandement of God seeing especially there is so filthy an abuse of them vnto all kind of idolatrie Theoph. But what did the Cherubins and the brasen serpent signifie Math. Euerie Cherubin had foure wings with two they couered their face whereby was taught that the Angels them selues be so stricken with that brightnesse of the diuine Maiestie that they cannot endure it and so be coÌ„pelled to couer their faces with the other two wings they couered the mercie seate which was vpon the Arke to instruct vs that God is incomprehensible and therefore ought not to be represented by anie humaine likenesse Touching the brasen serpent God signified by it that all they whom that old serpent namely the deuill with whose poyson and that indeed deadly we are infected through sinne had bitten were healed so as by faith they do flie vnto Christs death For the brasen Serpent was a figure of Christ as the Lord himselfe teacheth in these words As Moses lifted Iohn 3. 14. vp the serpent in the wildernesse so must the Sonne of man bee lifted vp that who soeuer beleeueth in him should not perish but haue life euerlasting Theoph. The third obiection I am satisfied for the second obiection the third is behind wherin they alledge almost innumerable miracles which were wrought in fauour of the worshippers of Idols and for the punishment of such as despised them Matth. The answer Although I might most worthely reiect the greatest part of those miracles as false and fayned yet will I grant this that they may be all taken for miracles indeed But what can they build with them might not the Heathen boast the selfe same things of their Idols Valer. Mâ—… lib. 1. Cap. â— Let prophane histories bee read they will affoord infinite examples of those things neither indeede is it maruell For the deuill to the ende he might establish his owne false doctrine would therein followe God Theoph. How Matth. As God when hee meant to open his trueth vnto men sent foorth true Prophets and Apostles to preach it and furnished them with the power of the holy Ghost that they might confirme it by sundrie miracles So the deuill the father of lyes assayed the same thing when he would bring in Idolatrie and superstitioÌ„ into the world For he raised vp false Prophets and Apostles to preach it and put into them the power of working miracles for the confirmation of it Hereupon it is that Christ warneth vs diligently to take heede of Mat. 24. 24. false Prophets who saith he shall do great signes and miracles so as they shall deceiue if it might be the verie elect Whereunto also may be applied the saying of the Apostle speaking of Antechrist Whose coÌ„ming 2. Thes 2. 9. is by the working of Sathan with all power and signes and lying wonders Theoph. Why doth the Apostle call them lying wonders Matth. Not so much to note the falshood of them as to giue vs to vnderstand of the ende whereat those miracles do shoot And that is to confirme most false and lying doctrine such as are Idolatrie and superstitioÌ„ which are directly contrary vnto Gods word which indeed ought to be vnto vs in stead of a touchstone by the which to discerne true miracles from false that we be not deceiued by them Theoph. Thou thinkest therefore that all miracles which serue to confirme false doctrine are wrought by the deuill and therefore to be refused as lyes and done to deceiue Matth. I thinke so And for this cause doth the Lord warne vs by Moses if there arise in the middest of vs a Deut. 13. 1. 2. 3. Prophet that foresheweth things to come or sheweth anie other signes for this purpose to turne vs aside froÌ„ his worship that we do not heare such a Prophet for the Lord your God saith he proueth you to see whether you loue him with all your heart Theoph. But howe can the deuill haue the power to worke miracles which appertaineth onely to God Matth. The Lord looseth the bridle vnto him and giueth that power that he may auenge him selfe vpon those which despise and refuse his truth of whom Paule thus writeth Therefore will the Lord send them the 2. The. 2. 11 strength of delusion that they may beleeue lyes Theoph. Thou hast now satisfied me concerning the first part of this commaundement and those abuses haue bene discussed in it which are wont to be brought into the worship of God but chiefly the greatest amoÌ„g them namely Idolatrie It remaineth therfore that we The other part of the 2. commandement come to the other part to the end we may know what is to bee done in the outward seruice of God that is framed according to his owne will Matth. That is when a worship is giuen both agreeable to his nature and acceptable to his Maiestie Theop. What is that worship or adoration agreeable to the nature of God Math. Of spiritual worship It is taught of Christ himself Ioh. 4. 23. speaking to that woman of Samaria he saith The houre commeth and now is when the true worshippers shall worship the Father in spirite and truth for the Father requireth euen such to worship him Now he opposeth or setteth spirituall worship which God requireth against carnall worship deuised by men which because it is answerable to their carnal and corrupt nature maruellously pleaseth themselues but doth most of all displease God that is a spirite Yea indeed no worship but spirituall is acceptable vnto him Theoph. Now it is to be seene wherein that adoration or spirituall worship standeth Mat. Sincere prayer is the chiefe part of it whether it be publiâ—e or priuate when our hearts be lift vp vnto God with a pure coÌ„science all things being taken away that may withdraw or estrange our mindes from him as images candles and such other inuentions of men falling downe vpon our knees our heads vncouered and hands lifted vp to heauen Theoph. Are not kneeling vncouering of the head lifting the hands vp to heauen carnall ceremonies Matth. No in no wise For we call them carnall ceremonies that were deuised by men and such as tye our mindes to these earthly things but these are both ordained of God and do bring forth farre diuers or vnlike effects For they call our mindes from these earthly and fraile things and do lift them vp to true pietie and spirituall meditation Theoph Is there nothing else required to worship God spiritually besides the things which thou hast reckened vp Mat. There is somwhat else required namely that we do heare his word receaue the Sacraments with humblenesse and reuerence of mind
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