is not lawfull vnlesse it be vpon some very speciall knowen and approued occasion For the Apostle witnesseth that a necessitie lyeth vppon him to 1. Cor. 9. 16. preach the Gospell which is once called to the ministerie of the Church wo vnto him saieth hee if he preach not the Gospell Theoph. Thou hast verely reckned vp worthie conditions which whosoeuer hath is indeed to be accoÌ„pted a Pastor or Shepheard in the flocke of Christ namely 1 That he feele within himselfe an inward calling 2 Be of good conuersation 3 Of sound doctrine 4 Apt to teach 5 Be lawfully chosen of the Church 6 And finally perform his office diligently toward the flocke committed to his charge Personall succession Howbeit thou makest no mention of personall succession from the Apostles time without which notwithstanding manie thinke that the calling is voide and of none effect Matth. I doe grant indeede that Apostolicall succession is required to the end any may be lawfully called to the Ministerie of the Church which neuerthelesse is to bee vnderstood of the doctrine of the Apostles not of their persons For euen as heretofore Matthias succeeded Iudas that is a holy seruant of God a traytor so also it hath fallen ofteÌ„times that Iudas succeeded Matthias that is schismatickes and heretickes succeeded the most faithfull seruants of Christ Moreouer there is no testimonie in all the Scripture by the which it can be proued that that personal succession is required as necessarie to the calling of the Ministers This indeed is true if there be both the calling thereby hath the more authoritie as it was in that which they call the primitiue Church for in it the personall succession was ioyned with the truth of doctrine But when the truth of doctrine is ouerthrown then personall succession is nothing else but a visard which Satan vseth to blindfold the eyes of men to the end hee may keepe them in errour Therefore when it commeth so to passe as it is now in the Church of Rome what madnesse is it to desire that the election and calling of Ministers to preach the doctrine of Christ and his Apostles should hang vppon their person and will that bewray themselues to bee his open enemies and whose calling if it were examined by the former rule expressed in the word of God should be found to bee voide and nothing worth Theoph. I desire thee in few words to declare vnto me those points wherein the trueth of Christian doctrine is ouerthrowen in the Papacy Matth. A short rehearsall of Popish impieties It standeth chiefly in two heads and principall things The first is in that the sincere and true worship of God is defiled with innumerable superstitions yea with Idolatrie The other in that which respecteth the benefite of Christ which indeede is ouerthrown with the doctrine 1 Of free will 2 Of iustification by workes 3 Of the merit of workes 4 Of the intercession of Saints 5 Of the Popes supremacy 6 Of the workes of supererogation 7 Of Pardons 8 Of Purgatorie fire Of which wicked opinions the Masse was at length framed of them Theoph. The first fiue of these haue already bene declared by thee but the sixt namely of workes of supererogation I scarse vnderstand what it meaneth I would therefore haue thee shew it me briefly Mat. Workes of supererogation To supererogat in Latine signifieth so much as in the businesse of another maÌ„ to lay out a greater sum then we receiued of him by means wherof he is made bebter vnto vs. But these meÌ„ dreame that men maie do more good works then God hath commanded and those according to this similitude they call workes of supererogation signifying that in respect of them they accompt God to be in their debt then which doctrine what is there more monster like for any to beleeue that a mortall man can binde his creator vnto him to whom notwithstanding whatsoeuer good thing hee is able at any time to performe that all he is indebted bouÌ„d to do according as hath bene shewed of vs in the chapter Workes But what a mischiefe is it that a great part of these works of supererogation is nothing els but idolatrie or superstitioÌ„ such as be religious pilgrimages monasticall life such other of that kind wherewith God is euen offended Wherfore seeing they haue set them selues against his will the Lord is not onely nothing in their debt but contrariwise they are so much the more holden guiltie before his iudgement seate Theoph. Popish pardons Verily till now I knew not that opinion as neither the other concerning pardons which I desire thee to declare vnto me Matth. It is no lesse absurd then that forasmuch as it hangeth vpon it Howbeit these doctrines do leane and stay them selues vpon two most impious and vngodly foundations 1 First because they thinke that Christ by his death hath satisfied not for the punishment but for the fault onely of those sinnes which are committed of vs after baptisme and therefore that we our selues must â—atisfie for it either in this life or in purgatorie fire till it be fully payd 2 Or else that one drop of Christs bloud was sufficient for our redemption And that whatsoeuer he suffered besides which is indeed an infinite merit is layd vp in the treasurie of the Church together with the innumerable workes of supererogation wrought by hee-Saints and she-Saints for the which God is indebted vnto them Of this treasure say they the Pope is the disposer and steward whereof he giueth to such as he seeth good that is to such as pay money That gift they call indulgences or pardons because they serue to remit or lessen somewhat of the punishment to be otherwise suffered in Purgatorie fire As often therefore as the Pope by his indulgences granteth ten twentie or an hundred yeares of pardon this he meaneth that so much is diminished of the time of that punishment which wee had deserued for full satisfaction to be suffered for our sins either in this life or in the life to come Yea they say further such is the height of their impiety that these pardons do profit the dead namely such as be in the fire of Purgatory in somuch as that if the Pope would seriously and in earnest draw foorth that his treasure of Pardons he could say they empty it and send the soules tormented in Purgatory the right way into the heauens Theoph. Why therefore doth he it not according to the patterne of that Pardon the Vicar wherof he saith that he is vpon the earth Mat. Least that Purgatorie fire should be altogether put out by the which the Church of Rome hath gotten so great riches as it now aboundeth with Theo. I do verily see that vpoÌ„ good cause it was sayd of thee that the truth of doctrine is vtterly ouerthroweÌ„ in the Church of Rome For these two points which thou hast eueÌ„ now spokeÌ„ of do almost altogether abolish and take away
cause of this Matth. It might haue beene gathered by thee from our discourse notwithstanding for memorie sake I will in few words repeate it in this place which is that being clothed by faith with the most perfect righteousnes of Christ wee shall finde the tribunall seat of God full of mercy and grace so as wee shall be receiued into eternall glorie together with Christ our head the angels and all Saintes that aswell of vs as of them God may be praised and we liue happily for euer On the other side the wicked being void of righteousnesse yea rather infected with innumerable sinnes shall find the iudgement seat of God seuere insomuch as they shall bee ouerwhelmed with the horrible wrath of his iust iudgement and shall at length hee cast into eternall hell fire where shall be weeping and gnashing of teeth The conclusion of the former discourse Out of these things therefore thou maiest gather that there is no religion worthy of this honorable name beside that which is grounded vpon Christ forasmuch as all superstitions which teach men not to come to God but to go away from him reconcile them not vnto him but do more and more prouoke him vnto wrath do not only not bring thē vnto saluation but do lead them away vnto euerlasting destruction Theoph. Hitherto we haue sufficiently heard of the antithesis or contrariety betweene religion and superstitions and the followers of both I doe indeed see that the Christian Religion is the onely true Religion and that the followers of it alone are happie and blessed whether wee looke to this life or that that is to come For all other men are on euerie side most miserable yea they are more vnhappie then the bruite beasts which while they liue be free from all cares and after death be deliuered from all labour and paine Mat. That indeed is true But as the Prophet saith A foolish man knoweth not this and an vnwise man Psal 92. 7. vnderstandeth not this Theoph. I am verily sufficiently satisfied with this thy holy instruction wherein thou hast runne ouer all the chiefe points of Christian Religion Notwithstanding I will commit them to writing when I haue leysure in the order they were deliuered by thee that both my selfe may bee edified and comforted with the reading of them and that I may communicate them with my brethren In the meane time I giue thee as great thanks as I can for the paines which for my sake thou hast taken in this behalfe Matth. Nay rather let vs giue thanks vnto God our heauenly Father that hath giuen vnto vs this knowledge of the truth and hath granted that we haue bene able to declare it Let vs also intreat him that as this The summe of the duety of Christiās truth is grounded only in Iesus Christ his sonne so by the power of the holy Ghost it may bee grafted in our minds that we may sincerely beleeue it with the hart constantly confesse it with the mouth and expresse the effects of it by outward works euen to our last breath Which that it may be hee grant vs this also that wee may ioyne our selues to the militant Church and by the ministery thereof be confirmed in the loue feare of God that so we may at length be receiued into the triumphant Church together with our head and Lord Iesus Christ Theoph. I doe therefore pray thee most mightie God and heauenly Father to grant vs these benefits and to cause that the knowledge of thy truth may bee spread abroad throughout all the world that al may acknowledge thee the only true God Iesus Christ thy Son the only Sauiour and Mediator of mankinde And to thee alone be praise and glorie both now and for euer FINIS
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
then common knowledge of God and of his truth whose life notwithstanding is most wicked Math. In deed I grant this that God sometimes giueth euen to the vnfaithfull some knowledge of his trueth which also for the most part is coloured with great words and externall shew But it is not the right knowledge of the true God which is alwayes ioyned with his obedience Neither in deede can anie man know him but he is straight wayes beloued of him but that loue cannot stand except we do obey his coÌ„mandements Therefore Iohn saith By this we know that we know him if we keep his commandements He that sayth 1. Ioh. 2. 3. I know him keepeth not his commandemeÌ„ts is a lyer and the truth is not in him Theoph. But whether of those two is the better either the knowledge of God or the obedience of his coÌ„mandements Mat. Indeed knowledge is better then obedience in this that it begetteth in vs both the loue and obedieÌ„ce of God but especially for that by it we are transformed as the Apostle speaketh from glory vnto glorie 2. Cor. 3. 18. that is to say as it were by certaine degrees as that knowledge getteth increase in vs. Neuerthelesse that image or likenesse of God doth not so expressely shine in vs in knowledge which for the most parte lyeth hid in the mind as it doth in obedience namely while we liue teÌ„peratly iustly and godly for those excellent vertues declare vs not to be bastards but the true childreÌ„ of God Theoph. Why so Mat. Because we are thought their children according to the flesh whose likenesse we haue concerning the bodie so are we accounted his spirituall children whose spirituall likenesse we shew in our works Theoph. Thou callest the wordes of Christ to my remembrance wherewith he reproueth the Scribes and Phatisies bosting them selues to be the children of Abraham If you were Abrahams children you would do the works of Abraham Ioh. 8. 39. You are of your father the Deuill and the lusts of your father will you fulfill Matth. Verie truly Hereunto also may be referred that saying of Christ which he addeth after that hee had exhorted vs to holinesse of life That you may be the children of that your Father whâ—ch is in heaueÌ„ Math. 5. 45. But this holinesse and reformation of life are effectes and fruites of repentance whereof mention was made before by vs when we spake of sanctification Theoph. Of repentance Let vs therefore nowe speake somewhat of repentance and first what is repentance Mat. It is the hatred of sinne and an earnest loue of righteousnesse by the which we are continually stirred vp to abhorre our vices and are mooued to doe good workes not for feare of punishment or hope of reward but for that loue wee beare towardes God which worketh in vs that with a ioyfull heart wee are moued to his obedience and with griefe go astray from his coÌ„mandements And therein is the promise fulfilled made vnto vs of God by his Prophets Ier. 31. 33. Ezec. 36. 26 namely that he will take from vs the stonie heart in stead whereof he will giue vs an heart of flesh wherein he will engraue his Law that we may walke in his commaundements Hence it commeth that the Law of God which in former times was grieuous and hated of vs is nowe not onely not grieuous but most acceptable delightfull euen as it is written by the Prophets Psal 110. 14. 17. 47. Theoph. How many parts of repentance be there Mat. Two Namely 1 The mortification or killing of the old man that is to say of the corruption which by reason of sin sticketh within vs. 2 And the resurrection of the new man The same also be the partes of regeneration for it is necessarie that the holy Ghost doe first kill all euils and euen corruption it self before it plant good things in our hearts But that mortification hath it force from the death of Christ of whom when we are made partakers by faith he doth not onely blot all our sinnes but also causeth that we acknowledge them and being acknowledged do hate them Which thing Paule teacheth vs in these words This we know that our olde man is crucified with Christ Rom. 6. 6. that the bodie of sinne might be weakned that hereafter we should not serue sinne Moreouer the rising againe of the new man which borroweth his force and efficacy from the resurrection of Christ worketh strength in vs by meanes whereof from the heart we apply our selues to the obedience of God which also the same Apostle plainely teacheth where he saith We are buried together with Christ by Baptisme into his death Rom. 6. 4. that as Christ is raised vp froÌ„ the dead into the glorie of the Father euen so should we walke in newnesse of life Theoph. Are then these two partes ioyned together by so strict a band that the former can neuer be seuered from the later Math. They are indeed for it is impossible that any man should be partaker of Christs death but the same also is partaker of the fruit of his resurrection The Apostle expresly affirmeth it If we be grafted with Christ Rom. 6. 5. to the similitude of his death euen so shall we be to the similitude of his resurrection For this cause so often as the Scripture speaketh of repentance it doth not only simply vnderstand some grief conceiued for our sinnes but reformatioÌ„ of life and returning to a better course which be witnesses of that sorow lying hid in the heart Therefore such as bragge of repentance and yet do not returne nor giue them selues to amendement of life are lyers and do mocke God himselfe Theoph. Thou sayest truly for in our common life he should be thought to mocke vs that said he was sure he had done vs wrong and yet in deed continued in the thing it selfe I do rest satisfied in this doctrine of regeneration But by it that is not a litle confirmed which was before proued by thee in the chapter of man namely that man by his owne nature is the seruant of sinne which neither vnderstandeth heauenly things that appertaine to his saluation neither hath anie freedome or power to do that which is good For seeing those faculties and powers are giuen vnto vs by the spirit of regeneration it is without doubt that we lacke them and therfore that we are altogether vnable of our selues to beleeue or to do well Mat. Thou gatherest well Of mans free will But because this doctrine concerning mans Free will before this time being as it is at this day in controuersie is notwithstanding of great force to the establishment of the glory of God and of our owne saluation although it hath before bin declared by vs yet I wil not thinke much to speake of it againe and to confirme it by testimonies of the Scripture And first of all concerning the true knowledge of God and of Iesus
be made fit to receiue Christ and apply him with all his gifts vnto our selues The fourth part of the Apostles Creede which is concerning the Church Theoph. We haue expounded three partes of the Creed it remaineth that we come to the fourth which is of the Church Now there come two things to my minde whereunto I would haue thee to answer First 1 What the Church is and 2 Why thou saidest that by the working of the holy Ghost we are ioyned with it Mat. What the Church is The word Church signifieth a companie in this place it is taken for the companie of the faithfull chosen of God But although the Church be onely one which is the spouse and the misticall body of Christ yet it is wont to be considered in two respectes 1 As it is inuisible And 2 As it is visible Theoph. Of the inuisible Church What doest thou vnderstand by the name of the inuisible Church Mat. All the elect which may be deuided into three sortes 1 The first of them which already be receiued into heauen who for that cause are called the Triumphant Church because they haue ouercome all temptations and troubles they do enioy the heauenly glorie 2 The secōd is of thē which do yet liue in the earth 3 The third of them that are yet vnborne Now these three parts in that last day shall be gathered together into one body and then shall be a Church all together triumphant and glorious Theoph. Which is the visible Church Mat. Of the visible Church The companie of the faithfull gathered together in the name of Christ to be instructed and confirmed in his faith by the sincere preaching of the word as also by the vse of the Sacraments which are two most certaine marks wherwith God would marke her out and as it were set her forth to be seene that she might be knowne of all her children and they might be gathered vnto her Now this is that which is called the militāt Church because continually it warreth with the deuill the flesh and the world Theoph. Why will God haue all his children ioyne themselues to the visible Church Matth. That he may be worshipped of vs which is when we do consent together in calling vpon him and that he as a good house-holder may feede vs with his word the spirituall foode wherewith we may be dayly strengthened vntill he bring vs to the celestiall inheritance Theoph. What is the vse of this article Mat. It shall most easily be perceiued of thee if thou do but marke the testimonies of prayse and commendation wherewith Paule decketh the Church which indeede are answerable to diuers places of the Prophets Now they be three and those most excellent For he termeth her 1 The house of God 2 The pillar of truth 3 The mother of all the faithfull Theoph. We are to examine the reason of these titles giuen vnto her And first of all why doest thou call it the house of God Mat. That we may vnderstand that God dwelleth in his Church doth defend it and guide it by his holy spirite Euen as Christ himselfe sayth Where two or there be met together in my name there am I in the Mat. 18. 19 middest of them Theoph. Why is it called the pillar of truth Mat. Because by the ministerie thereof God preserueth and keepeth his truth in the world Theoph. What is that truth Mat. Christ himselfe when as he is acknowledged to be not onely verie God and verie man in one person but also a Sauiour Redeemer which is the most certaine truth and most profitable to the beleeuers for by it they attaine eternall life Which Christ himselfe affirmeth in these words I am the way the truth Iohn 14. 6. and the life Theoph. Therefore it followeth that this Church which we beleeue forasmuch as it is the pillar of truth cannot erre Mat. Indeed in those points which appertaine to the person and office of Christ it cannot erre but in some other parts of doctrine it may erre which falleth out not seldome Theoph. Why may it not erre in the things which cōcerne Christ as well as in others Mat. Because by the testimonie of Paule Christ is the only foundation of the Church which being takē 1. Cor. 3. 11. away it can no more stand then an house without a foundation Theoph. What if the Church erred in those things Mat. It should then not be a Church but rather the synagogue of Sathan seeing that it had ouerthrowne or puld downe Christ it owne true foundation Theoph. Of the foundatiō of the Church But Christ seemeth to haue appointed an other foundation of the Church beside himself namely Peter the Apostle to whom he sayd thou art Peter and vpon this rocke will I build my Church Mat. The name of rocke no way can or ought to be referred vnto Peter himselfe although the words seeme to beare it For Paule affirmeth that no other 1. Cor. 3. 11. foundation can be laid by any besides that that is layd which is Iesus Christ Moreouer how absurd a thing should it be that the Church which is inuisible should haue her foundation in a mortall man and that which more is one very weake so as not long after he denied Christ Verely it hath neede of a stronger foundation that it may bee able to stand against so many assaults wherewith it hath beene and still is set vpon by the deuill and the world euen from the beginning Theoph. Deliuer therefore the true sence of those words of Christ to Peter Math. Because Peter had confessed Christ to bee the sonne of the liuing God Christ answereth But I say that thou art Peter Now he is called by that name which Christ had before giuen vnto Symon because Math. 4. 18 10. 2. hee was a liuing stone in the building of the Church who acknowledged Christ to bee the sonne of God and therefore the chiefe stone in the Church When therefore he addeth Vpon this rocke I will build my church that is referred to that rock which Peter himselfe had confessed Austen agreeth with this interpretation Vpon Idm. tract 124. for he saith The church is built vppon the rocke whereof euen Peter had his name Therefore truely the Lord saith Vpon this rocke will I build my Church because Peter had said Thou art Christ the sonne of the liuing God Vpon this rocke therefore saith he which thou hast confessed will I build my church For the rock was Christ vpon the which foundation Peter himselfe was builded For no other foundation can any man lay but that which is already laid which is Christ Iesus These be the words of that father wherewith also agreeth that which Peter saieth when he exhorteth the faithfull that as liuing stones 1. Pet. 2. 5. they would be built vpon Christ that chiefe stone But he proueth this out of the testimonie of Esay Behold I put in Sion a chiefe
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
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
of that sinfull woman and of the theefe Theoph. But Christ saith Math. 12. 32. that the sinne against the holy Ghost shall neuer be forgiuen Mat. Of the sinne against the holy Ghost He saith so indeed But the Apostle to the Hebrewes sheweth Heb. 6. 4. that it is impossible that such as fal into it should be renewed by repentance for that is the gift of God granted to them onely of whom he hath determined in Christ to haue mercy Theoph. But what is that sin against the holy Ghost Mat. These words Against the holy Ghost do sufficiently declare what it is namely whē any after that he hath by the holy Ghost beene lightned with the knowledge of the truth of the Gospell standeth against that truth not for feare or through infirmitie but vpon wilfull malice For then wittingly willingly he resisteth the holy Ghost and maketh warre against him Theoph. How knowest thou that this is the sinne against the holy Ghost Matth. First it may be gathered of that which gaue our Sauiour Christ occasiō to speake of it namely that he might proue the Scribes and Pharisies to be guiltie of that horrible sin who sayd that the miracles which he did were wrought by the Deuill whereof notwithstanding they were not ignorant that God was the author and Christ himselfe by most certaine arguments did declare And his miracles they did maliciously disprayse in the hatred of his doctrine which they perceiued was manifestly confirmed by them From thence therefore it is plaine that they sinne against the holy Ghost that vpon set malice stand against the knowen truth Ad hereunto that by sundry places of the Scripture it appeareth that euery other sinne is forgiuē not excepting that which is against the doctrine of faith so as it be done of ignorance as it was with Paul when he persecuted the Church or through infirmitie and weakenesse as when Peter denied Christ Theoph. It is verily a wonder that so horrible wickednesse can enter into the minds of men vpon purposed malice to striue against the knowen truth Matth. It commeth to passe by the iust iudgement of God vnto those that haue long and much despised and set light by his most precious gifts namely his louing kindnesse and mercie in Christ the knowledge whereof notwithstanding he had vouchsafed them at length they be deliuered to the power of the Deuill that by steps degrees they may fall to that extreame and finall apostasie And because they are by it become like vnto Sathan namely when vpon knowledge and willfull malice they resist the truth they be no otherwise then himselfe depriued of all hope of saluation Theoph. Let vs now come to the other question Whē God forgiueth sinnes whether doth he it perfectly so as he remitteth the punishment and the fault Mat. Whether God remitteth the punishment the fault As God is perfect so doth he perfectly forgiue sins so as he neuer remembreth thē nor imputeth thē vnto vs. Fo so he saith euery where by his Prophets Isay 1. 18. Isay 44. 12. Mich. 7. 19. If your sinnes were as crimson they shall be made whiter then snow if they were as red as scarlet they shall be as woll I haue put away thy trāsgressions as thick clouds thy sinnes as a mist He will lay aside our iniquities and cast all our sinnes into the bottome of the sea Ps 103. 12. As farre as the East is distant from the West so far doth he remoue our sins from vs. Neither is this any maruell for seeing the forgiuenesse of our sins is grounded vpō Christ in whom they be fully punished God should be vniust if he required any thing further for them Theoph. But wee reade that Dauid suffered many punishments after that by the message of Nathan he was certified of the forgiuenesse of his adulterie An obiectiō against the doctrine of remitting the punishmēt fault For the child that was borne vnto him of Bethsheba died Moreouer also his sonne Absolom was raised vp against him which both made warre vpon him and defiled his wiues Which punishment was indeed denounced against him by the Prophet whereupon it seemeth to follow that God forgiueth the sinne but retaineth the punishment Matth. The answer to the obiection This is the doctrine of the Romanists from whence came the dreame of Pardōs Purgatory fire as hath before bene declared of vs. Neuerthelesse I am glad it is so come to passe that we may fitly speake of it in this place For I will shew that it is most absurd in as much as it separateth those things which of their own nature do wholly hang together For if thou take away the fault there is no place left for punishment otherwise God should be vniust if he should punish whom he accoūteth not faultie Moreouer seeing Christ himself in his owne body suffered the punishments due to our sins it is not to be doubted but that he hath discharged vs from the same euen as Esay expresly affirmeth in these wordes Verily he hath borne our griefs hath Isa 53. 4. caried our sorrowes we thought him strickē wounded of God and humbled but he was wounded for our iniquities broken for our sinnes The chastisemēt of our peace was vpon him and by his stripes we are healed All we as sheepe haue gone astray euery one hath turned to his owne way and the Lord hath layd vpon him the iniquities of vs all For this cause also Paule saith Rom. 8. 1. That there is no condemnation to them that are in Christ Iesus Wherby it plainly appeareth that God whē through Christ he forgiueth sins doth no lesse remit the punishment of them then the fault For otherwise our case were most miserable yea rather euē now we were vtterly vndone the forgiuenesse of our sins is vnprofitable to vs if the punishment be retained Theoph. Why so Mat. Because we be vnable to beare the burthen of it for as much as it is infinit no lesse then the fault for they be of the same nature Theo. What thinkest thou of the afflictiōs which God sendeth vnto vs euen after the forgiuenesse of sinnes Matth. I say they be not sent to be punishments of sinnes but to be vnto vs in stead of chastisements and corrections to humble vs and that we may be the wiser after for the Apostle saith 1. Cor. 11. 32. When we are chastised we are instructed of the Lord that wee should not be condemned with the world Theoph. Therefore the nature of afflictions be changed when as they be sent to the godly for they be not punishments of sins to satisfie the iudgements of God Matth. Thou sayest well he same is to be thought of the infirmities of the body which we know bee left vs not to be punishments of sinnes but an exercising of patience The same also is to be sayd of death which to vs is as a bridge
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