it is whosoeuer therefore despise the preaching of the word of God which is in respect of vs the first step of our saluation do despise contemne their owne saluation For the Apostle saith 1. Cor. 1. 21. After that the world in the wisedome of God knew not God by his wisedome that is by the frame and workemanship of this world by the which God maketh manifest his exceeding power and wisedome it pleased God by foolish preaching to saue beleeuers Theoph. Why calleth he preaching foolish which in the former verse he had so highly extolled Mat. He doth that according to the opinion of men of whō for the most part it is despised no otherwise thē if it were foolinesse notwithstanding he teacheth that with God it is the greatest wisdome vnto those of whō it is receiued entertained with due reuerence which Christ cōfirmeth when he saith Mat. 13. 44 The kingdome of heauen is like a treasure hidden in the field which when a man found he hid it and for ioy he hath of it he goeth aside and selleth all he hath and buieth that field Theo. But in those parables Christ intreateth not of the preaching of the word but of the kingdome of heauen which indeed he saith is like vnto sundry things Matth. It is not to be doubted but that by the name of the kingdome of heauen hee doth vnderstand the preaching of the word and this is easily gathered euen out of the former parables wherein he speaketh of the seede for in them by the interpretation of Christ himselfe the preaching of the word is meant Theoph. Why is the preaching of the word called of Christ by the name of the kingdome of heauen Matth. To the end he might shew that it is as it were a key by the which the gate of the kingdome of heauen is opened vnto vs. Which thing in another place he confirmeth when he calleth the ministerie of the word the keyes of the kingdome of heauen Mat. 16. 19 Theop. Now do I desire to heare of thee what Christ meaneth by those parables of the treasure hidden in the field and of that precious pearle to the purchasing whereof he counselleth vs to sell all we haue Matth. This is his mind that the ministerie of the word far excelleth all earthly riches and that therfore it is to bee preferred before all our goods yea rather that they ought all to bee forsaken then to suffer our selues to be depriued of it A most profitable admonition to such as heare the preching of the word In the meane time notwithstanding we must diligently take heed of two extremities whereunto Sathan laboureth all he can to throw vs that he may take from vs the fruite which we are to reape of the preaching of the word The one is the contempt of him which preacheth the word The other when we attribute or giue vnto him more then is right Theoph. What discommoditie haue we by the former extremitie Mat. That we haue no fruit of his preaching whose person wee despise For the contempt of the doctrine doth necessarily follow the contempt of his person For this cause Paul meaning to cōmend Pastors in respect of the excellencie of their office applyeth vnto them this saying of Esay Isa 52. 7. Rom. 10. How beautiful are the feet of them that preach peace and bring tidings of good things Theoph. What discommoditie ariseth of the other extremitie Mat. When too much is ascribed to the person of him which preacheth the word it followeth that the force of preaching is attributed vnto his person And therefore when that is yeelded to men that is due vnto God men spoile thēselues of the fruit of the ministerie Now that is that wherein in former times the Corinthians offended when one sayd 1. Cor. 1. 12. I am Paules I am Apolloes I am Cephas his and I am Christes which mischiefe that the Apostle might remedie he beateth downe the persons of the Ministers in these words 1. Cor. 3. 5. Who then is Paul who is Apollos but the ministers by whom you haue beleeued I haue planted Apollo hath watered but God hath giuen the increase Therefore saith he neither is he that planteth any thing neither he that watereth but god which giueth increase For this cause the same Apostle saith 2. Cor. 4. 7. God hath put the treasure of preaching in earthē vessels that the excellency of that power might be of God not of vs. That is to say God for the most partsendeth ministers of abiect and base condition that their excellencie should not darken the power which he declareth by their ministerie Theoph. Now do I see the inconueniences whereun-those two extremities doe carry vs which that we may auoide the meane must be held and kept namely that we honour the Ministers for the preaching committed vnto them their preaching in respect of God whose power is manifested by it Mat. Thou iudgest rightly For we must do as if a king should send vs some gift by the meanest of his seruāts for we would entertaine him honorably in cōsideratiō of the gift brought by him but the gift it selfe we would receiue for the kings sake from whom it was sent Theoph. Let vs go forward I desire that thou wouldest shew what is the vse of preaching after that the holy Ghost by it hath wrought in vs faith and repentance Matt. What the vse of preaching is after we haue faith and repentance That both may be preserued in vs yea rather increased For as a yong child after he is borne standeth in need of nourishment that life may be both preserued and increased so he that is begotten a new by the seede of the word of God must be fed by the same that he may get strength spirituall increase till saith the Apostle we come to a perfect mā and to the measure Ephes 4. 16. of the age of the fulnesse of Christ that is till we come to perfection it selfe whither indeede we shall neuer come so long as we liue in this world Theoph. Is not the reading of the word of God sufficiēt for these things although there be no preaching Mat. No not so euen as the vse of meates is not sufficient to the nourishment of mans body except they be dressed and prepared For which cause verily God when he would threaten an extreame punishment to his people saith Amos 8. 1◠Behold the daies come that I wil send a famine into the land not a famine of bread nor a thirst of water but of hearing the word of God By the which words he meaneth that we cannot be spiritually fed without preaching Yet neuertheles the oftē reading of the word of God bringeth no litle help to the preaching of it For otherwise it should neuer haue beene so diligently commended of God Whereby it appeareth that the holy Ghost after it hath by the vncorrupt seed of the word of God wrought
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
of the vitall parts wherein the life is in a mans bodie bee hurt it bringeth death vnto a man although all the other be well So falleth he into destruction that applieth himself to some good works and abstaineth from many sinnes neuerthelesse in the meane time he continueth in one sinne and flattereth himselfe in it and repenteth not Theoph. But thou vnderstandest not this of the sins which oftentimes through the infirmity of our flesh be committed of vs. Matth. These things bee vnderstood neither of other nor of these sinnes so as there be repentance and a desire to amend for then all be forgiuen by the mercy of God in Christ Theoph. The sixt and last fault in prayer is behinde Matth. When a man prayeth without faith that is without assurance of being heard and it is as it were the effect and that which hangeth vppon the former fiue Neuerthelesse this is a most grieuous sinne for that distrust must needes arise from this that wee beleeue that God either cannot or will not performe the things wee pray for or else that hee heareth not our prayers which verily cannot come into the minde of any man but hee denieth either his power or his goodnesse or his Godhead Iam. 1. 6. For this cause Iames saieth that euerie one should pray with faith and wauer not for he that wauereth is like a waue of the sea tost of the winde and carried away neither let that man thinke that he shall obtaine any thing of God Christ also saieth Whatsoeuer Mat. 21. 22 you shall aske in prayer if you beleeue you shall receiue it Theoph. But why doest thou call this fault the effect of the former Matth. Because faith cannot be with idolatrie nor with superstition nor with prophanesse nor with hypocrisie But especially if there be an euill conscience for euen the faithfull themselues find it true by experience in themselues that they cannot assure themselues that God is mercifull to them to heare their prayers if through infirmitie they fall into any sinne till they be reconciled to him by true repētance I herfore faith is as it were the soule of true prayer for it comprehendeth all the conditions of it Moreouer as by it God is glorified so also it is alwaies heard of him But cōtrariwise as the fained is despised so he not only neuer heareth it but doth also contemne it most grieuously reuengeth the makers of it as those of whō his most holy name is prophaned Theoph. This morning thy discourse of good works did not a litle delight me but this our disputation of prayer hath very greatly edified and comforted me And by it in summe I haue learned these things 1 How we ought to pray namely that our prayers be directed vnto God from the heart but yet so that we be touched with the right feeling of our own pouertie and miserie with true repentance of our sinnes 2 Secondly what is to be asked at the hands of God namely the things that concerne his glorie and our owne saluation and profit 3 Finally by what meanes we shall obtaine them euē if they be asked of vs with faith in the nake of our Lord Iesus Christ But I beseech God our heauenly Father that the prayers that shall be made of vs may be free from all those euill conditions which thou hast reckened vp that he himselfe may so much the more be glorified by them and we dayly haue experience of the effect of them so as He may comfort vs in our aduersities Helpe our necessities Succour our infirmities Bring helpe to our weakenesse And strengthen vs in his loue and feare And finally confirme vs in the hope of euerlasting life through Iesus Christ his Sonne our most beloued Lord. Matth. So be it But now the chiefe points of Christian Religion haue bene declared by vs and I hope by the grace of God that they which are behind shall be handled to morrow In the meane time I pray God to giue thee good night Theoph. And I do also pray the same for thee The end of the second Booke THE THIRD BOOKE OF Christian Religion intreating of the outward meanes by the which God bringeth vs to saluation CHAP. I. Of the ministerie of the word by the which the holy Ghost begetteth faith in our hearts keepeth and increaseth it Theophilus GOd saue thee most dearely beloued and reuerend brother Matth. God saue thee also most louing Theophilus Theoph. Shall it not be troublesome to thee for vs to returne to the disputation we brake off and to assay to bring it to an end Matth. Nay rather Theophilus it shall be a most pleasant thing vnto me Neuerthelesse before we come to the matter I pray God that as hitherto he hath beene with vs he will also be with vs hereafter to the end Theoph. So be it I will in few words repeate our former discourse that the things which haue bin handled already may be ioyned with those that follow 1 First hitherto hath beene handled the chiefe A briefe rehearsall of the former bookes grounds of our saluation namely the perfect iustice of God and the deadly sicknesse of mans sinne 2 Secondly the most perfect remedie of it euen Iesus Christ 3 Furthermore the applying of this remedie vnto vs by faith by the which we recouer spirituall health that is we are iustified before God in so much as we are made partakers of eternall life 4 And last of all faith which is wrought in out hearts by the holy Ghost that regenerateth vs together with repentance from whence good workes doe flow which indeed be testimonies of our faith but especially prayer Therefore this one thing remaineth that The summe of the third Booke we vnderstād by what meanes the holy Ghost doth regenerate or renew vs. Mat. Peter affirmeth 1. Pet. 1. that we are begotten againe not of corruptible seede but of incorruptible by the word of the liuing God And therefore we doe by good right say that by it the holy Ghost begetteth in vs both faith and repentance Theoph. When hath the word of God that force Mat. When it is preached of such as haue a lawfull calling vnto it For Paule saith How shall they beleeue in him of whom they haue not heard How therfore Rom. 10. 13 without preaching but how shall they preach except they be sent Out of which words he draweth this conclusion Therefore faith is by hearing and hearing Rom. 10. 17 by the word of God Theoph. There be therefore diuers degrees or steps of our saluation For it is plaine by that which hath bin said that we cannot obtaine it 1 But we must be reconciled with God 2 But wee cannot be reconciled to God without Christ 3 Christ without faith we can neuer haue Lo here three degrees and now thou addest the fourth 4 That we cannot haue faith without the preaching of the word Mat. Of the word preached rec◅ed by faith So
in vs faith and repentance confirmeth and as it were nourisheth them both by the preaching and reading of the same word and by the vse of the Sacramentes ordained of God for the ratifying and sealing of it Theoph. We will therefore speake of the Sacraments when we haue handled two questions appertaining to the preaching of the word Of the calling of the Ministers of the word 1 The first is concerning the calling of the Pastors to whom the preaching is committed 2 The other is of the word that they are to preach I will therefore begin with the first For what cause saidest thou that the Pastors ought to be lawfully called to preach that word Matth. The cause is most euident For euen as in a kingdome well ordered there is no man which ought or may exercise any publick office but by the cōmandement of the king so none ought or can bee accompted a true Pastor in the Church of God to preach his word except he be by him called with a lawful calling For how can wee beleeue that God ratifieth that which a mortall man doeth with vs vnlesse it be first certainly known that he hath his commission frō him Theoph. What is that lawfull vocation or calling Matth. Vocation of Ministers two-fold It is two-fold The one ordinary The other extraordinary Theoph. What is that extraordinary calling Mat. When any is called immediatly of God such as was the calling of the Apostles Theoph. What is the meaning of the word Apostle Mat. It is a Greeke word which signifieth sent and they were called by that name to declare their office namely because they were sent of God by Christ to preach the Gospell throughout the whole world Iohn 20. 21 Therefore Christ saide vnto them As my father sent me so doe I send you Theoph. Why callest thou that calling extraordinary Mat. Extraodinarie calling Because God vseth it extraordinarily and that onely for a time namely when the Churches are not yet setled and established as in the time of Christ when the Gospell was scarse known to any mortal mā Theoph. This therefore thou meanest after the Churches be planted and setled that ordinary calling should succeede the extraordinarie to the end it may haue the place in them Mat. Yea verily Theoph. Let vs now therefore entreat of that ordinary calling and first shew thou what it is Mat. It is two-fold Ordinary calling 1 Inward and 2 Outward Theoph. What is the inward calling Matth. That holy desire which any hath in the ministerie of the Church to serue the glorie of God wherewith he is mooued to prepare himselfe to the faithfull execution of that office when he shal be called thereunto with the outward calling Theoph. What is that outward calling Mat. The lawfull choise of a visible Church met together in the name of Christ For he hath promised that if but two or three bee gathered together in his name to be presēt in the midst of them After this maner were the pastors of the primitiue church called to the ministery this is the true dore of Christs sheepfold wherof mention is made in Iohn in these words Verily verily I say vnto you hee that entreth not in by Iohn 10. 1. the dore into the fold of the sheepe but climeth vp another way is a theefe and a robber Theoph. How manie things bee required that the choise of the Church may be lawfull Mat. 3. thinges required in the lawfull calling of a mimister Three first that there be a search triall both of the conuersation also of the learning of him that is to be chosen And this indeed is necessarily required in a minister as Paul expresly warneth Tit. 1. 7. A Bishop must be faultlesse as Gods steward not frowardly pleasing himselfe not angry nor giuen to wine no striker not couetous of filthy gaine but giuen to hospitality a louer of those that are good temperate iust holy sober holding fast that faithfull word which serueth to doctrine that he may also be able to exhort with wholsome doctrine and to conuince the gainesayers Theoph. Is the office of a Bishop the same with the office of a Pastor Matth. Yea altogether For when Paul calleth them by that name they bee put in remembrance of their duety as also by other names by the which they bee called euerie where in the Scriptures as Ministers Shepheards Elders Theoph Let vs therefore weigh the signification and reason of these names Mat. Bishop First of all the name of Bishop which signifieth an espiall or one that watcheth admonisheth thē that are called to the ministerie of the Church to watch and to haue their eyes alwaies set vppon the flocke committed to their charge that it be not corrupted either with ill manners or with false doctrine Minister Secondlie they are called Ministers or seruants of Iesus Christ that they may vnderstand that they serue not men but God and therefore ought with the more diligence to apply themselues to the execution of their function Shepheards Thirdlie they bee called Pastors or Shepheards to put them in remembrance that the flocke of Christ is continually to be fed with the word of God and to be looked vnto that the diuell which is a rauening wolfe enter not into it Finally they be called Seniors Elders or Ancients Elders to declare the grauitie of manners wherewith it is fit they should be beautified so as they may be free from all lightnesse and vanitie which for the most part is vsuall in young yeares Theoph. Therefore these sundrie names are not tokens of any degrees or dignitie Matth. No not so For Christ heretofore commanded this to his Disciples striuing among themselues for the primacie or chiefty that he which would be the chiefe among them should bee seruant to all Which indeede was not spoken for their sakes alone but is set forth as a rule to all Ministers of the Church Theoph. Thou hast now declared vnto me that first condition of the lawfull calling of Ministers I pray thee go on to the other Matth. Another is this that men come not to it by any corruptions or giftes but that it be free so as they that haue the power to chuse haue onely the glorie of God and the edification of his Church before their eyes Thirdly that he which is chosen haue a Church appointed vnto him for the executiō of his office whose dutie it is to looke vnto it diligently and carefully Theoph. If it fall out that hee which is chosen doe forsake his calling is he to bee accompted a Pastor or Minister Mat. No verily vnlesse peraduenture his health enforce him vnto it For otherwise hee is as worthie the name of a Shepheard as hee that hath layd aside all keeping and care of the flocke Theoph. Is it lawfull for him that is called to the Ministerie of the Church to leaue off that calling to take another Matth. It
then he spake to Peter onely But as a little before Peter not onely in his own name but also in the name of all the rest of the Apostles which had that one faith had confessed that Iesus was the Christ and the sonne of the liuing God in like manner when Christ promised the keyes to Peter hee meant that they were also promised to the rest of the Apostles which hee doth sufficiently declare in the deliuerie of theÌ„ for he saith to all at once Receiue the holy Ghost Whose sins you remit they be remitted to theÌ„ whose sinnes you retaine they be retained I same also did the other Apostles and all Pastors confirme when exercising their ministerie they vsed those keyes Theoph. Wherefore doth Christ call the ministerie of Pastors by the name of keyes Matth. To the end we might vnderstand that the kingdome of heaueÌ„ as we haue declared before is by the ministery of the Church set open to the beleeuers and penitent and that it is shut against the vnbeleeuers and stubburne namely when as by it the former haue their sinnes forgiuen that so they may come to eternall life but to the other they be retained that so they may be shut from it For God doth ratifie that in heaueÌ„ which the Ministers vpon earth pronounce out of his word eueÌ„ as it appeareth by the words of Christ himselfe vnto Peter for after promise of the keyes presently hee addeth Whatsoeuer thou shalt bind in Mat. 16. 19 earth shal be bound in heauen and whatsoeuer thou shalt loose on earth shal be loosed in heauen And the selfe same thing he repeated after to all the Apostles to shew that they had like authoritie of binding loosing giuen to them with Peter Theoph. Therfore to bind loose is nothing else but to declare the remission of sinnes or to retaine them Matth. What it is to bind and loose Indeede nothing as it is plaine by the interpretation of Christ himselfe for he sayd to his Apostles in the place which euen now we recited Receiue the holy Ghost whose sinnes yee remit they be remitted vnto them whose sinnes you shall retaine they shall be retained For there is no harder bond then sinne forasmuch as being bound with it we be held and indeed willingly vnder the power and tyrannie of the deuill death and it cannot be loosed by any strength of man but by the onely might of Christ Theoph. Why then doth Christ commit the office of binding and loosing to the ministers seeing he himself alone hath the power of binding and loosing Mat. It is that we may vnderstaÌ„d that the Ministers be as it were Ambassadors proclaimers of the will of God which Paule teacheth in these words 1. Cor. 5. 19 God was in Christ reconciling the world to himselfe not imputing to them their sinnes and hath put in vs this word of reconciliatioÌ„ Therefore we are ambassadors in the name of Christ as God by vs did exhort you we entreat you in Christes stead to be reconciled to God Theoph. I see not therefore that the Ministers haue more power of binding and loosing granted them then any other priuate man For there is none that may not assure the beleeuer and penitent of the forgiuenesse of his sinnes contrariwise which may not set the iudgement of God before the vnbeleeuer and obstinate except he repeÌ„t And that verily shal be confirmed in heauen as it was pronounced by that priuate person for that is the will of God reuealed in his word Mat. Of the authoritie of the Ministers of the Church That is right indeed but there is some speciall thing to be considered in the promise of Christ made to the Ministers namely that by his spirite he will giue more efficacie force to their words theÌ„ to the words of any priuate man so as they shall by faith be receiued of the beleeuer but shall terrifie the conscience of the vnbeleeuer set before his eyes the wrath iudgement of God For otherwise the name of the keyes of the kingdome of heauen should falsely be giuen vnto the ministery of the Church seeing that we may enter into it it is not inough that the doctrine of forgiuenesse of sins beat our eares but especially that it enter into our hearts and be receiued of vs by faith obedience Whereunto is referred that saying of Paul Neither my 1. Cor. 2. 4. speech nor my preaching stood in the entising wordes of mans wisedome but in the demonstration or euidence of spirituall power For this cause also Isaiah calleth the preaching of the word the arme of the Lord Isay 53. that is the instrument by the which he declareth his might and power that he may bring vs to saluation Theoph. I do see indeede that the force and fruite of preaching the word of God is very great For those three steps by the which wee obtaine spirituall health wherof thou diddest entreate in the Chapter of Faith are by it daily called to vse and practise Matth. Thou iudgest right For first the law is preached that wee may acknowledge our deadly disease namely sinne Secondly the Gospell is preached wherin the sauing remedie is offered vnto vs in Christ Last of all faith which is wrought in vs and increased by the preaching of the word applieth that medicine vnto vs so as we obtaine saluation euen the full forgiuenesse of all our sinnes Theoph. The article of remissioÌ„ of sins in the Creede vnlesse I be deceiued is therefore set after the article of the Church to the end we might know that it is offered vnto vs by the ministerie of it Mat. It is indeede and therefore there is no forgiuenesse of sins neither saluation without the Church as in the floud there was no safetie out of the Arke of Noah wherein also at that time the Church of God was then shut vp â—hat being as it were a type of it Theoph. Thou hast hitherto largely inough taught that by the ministery of the word we do truely obtaine forgiuenesse of our sinnes Notwithstanding there be two things behind whereof I will aske thee before we come to the other treatise 1 First whether God do wholy as they say forgiue to the repentant all their sinnes 2 Secondly whether hee forgiue them perfectly namely remitteth the punishment and the fault so as they be not any more imputed vnto vs. Mat. Let vs speake of the former in the first place Iohn saith 1. Iohn 1. 7. All sinnes be forgiuen to the penitent that the bloud of Christ doth wash vs from all sinne He that saith all excepteth nothing Now repentance yeeldeth vnto vs a more certaine testimonie of our faith by the which as hath beene sayd wee be made partakers of Christ and of his gifts Whereupon it followeth that whosoeuer repenteth may most certainly determine that all his sinnes notwithstanding they be grieuous are forgiuen and done away Which also is taught by the examples
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
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
Theoph. Of the office of Christ First therefore we must see how Christ performed the office of King Prophet and Priest And afterward how hee communicateth the same with the faithfull Mat. He did the office of a king when by his diuine power he deliuered vs from the tyranny of our enemies the deuill sinne and death whom hee ouercame that he might make vs his seruants and subiects to his kingdome which indeed he doth continually exercise in vs when he ruleth vs by the scepter of his word and by the power of his spirite He did the office of a Prophet in that hee declared all the will of God vnto vs by his word he gaue the holy Ghost by the helpe whereof it might be vnderstood of vs and we yeeld our consents vnto it This office also hee exerciseth euerie day when by the ministerie of the word and working of the Spirite he causeth vs daily to profite and to go forward in that knowledge Finallie he did the office of a Priest when vpon the Crosse he offred his body and bloud for vs to God the Father that he might bee a satisfaction for our sinnes The execution of which office is also at this day when he maketh intercession for vs. Now this priesthood of Christ is the truth and fulfilling of all the sacrifices of the old Testament Theoph. Let vs now speake of our kingdome priesthood and prophetship Mat. Apot. 1. 6. We are spiritually kings in Christ that we may ouercome the deuill and sinne 1. Pet. 2. 9. We are Priests through him to offer vp an acceptable sacrifice of praise to God Act. 2. 17. Wee are prophets that being taught the truth wee may teach others and open to them the misteries of the kingdome of Heauen Theoph. It hath bin sufficiently declared how Christ hath deliuered vs from condemnation as also by what means he hath made vs fit to attain to eternal life Now the third point remaineth namely why it is necessary that his gifts should be made ours Mat. Because otherwise they shall no way helpe vs to the satisfying of the perfect iustice of God euen as other mens riches profit not to deliuer vs out of debt except they become ours Theoph. How therefore may his gifts become ours Mat. If we be made one with him For by the benefite of that vnion we are made partakers of all his spirituall Of the vnion with Christ graces and riches which are no lesse imputed vnto vs before God thē as if they were ours by nature For this cause the Apostle saith Coloss 1. 22. that we are by Christ reconciled in that bodie of his flesh through death By which wordes of his he meaneth that the merite of Christs death pertaineth not to anie but vnto such as be grafted into his bodie and are made his members Theoph. Can therfore no man be partaker of Christs gifts except he be made one with him Mat. He cannot Euen as a woman cannot be partaker of the riches and honor of some great man except she be ioyned with him in mariage that they become one bodie and one flesh the mēbers also cannot draw life from the head if they be not ioyned with it There is therefore no true partaking of Christ except there be an vnion with him For this cause therefore Christ said to the Capernaits Vnlesse ye eate of the flesh of Ioh. 6. the Sonne of man and drinke his bloud ye shall haue no life in you In which words he plainly sheweth that we are not partakers of his gifts vnto saluation except we be as nearely coupled with his humanitie as meate and drinke are ioyned with our bodie which of all others is a most neare vnion For meat drinke when they are digested in our stomach are so turned into our substance that they cannot be distinguished much lesse separated from it Theoph. This doctrine also is aboue the capacitie of man Mat. Ephes 5. 32. It is indeed Wherefore Paule speaking of it saith that it is a great misterie Now if we can neuer so litle see the bodie of the Sunne but our eyes do dazell how can our mindes pierce to that inaccessible light of the diuine maiestie to conceiue his heauenly mysteries such as be the points which we haue hādled first 1. Concerning the Trinitie 2. Of the vnion of two natures in Christ 3. And of coupling the faithfull with the humane nature of Christ It is therfore our duty rather holily to beleeue these three fundamentall points or principles of Christian religion then curiously to examine them by the rule of our reason CHAP. IIII. Of Faith by the which we are made one with Christ and so be partakers of all his gifts Theophilus HItherto I haue hard First that God which is perfectly iust doth no way absolue the guiltie Secondly that men which are most miserable sinners are before the iustice of God guiltie of eternall death Thirdly that Iesus Christ by his death hath satisfied the exact righteousnesse of God which is imputed vnto vs to the end that being set free from condemnation we may be partakers of eternall life so as we be ioyned with him It remaineth therefore that I vnderstand how we are made one with Christ Mat. By faith euen as he him selfe testifieth in the prayer which he made to God for all the faithfull in these words Ioh. 17. 20. Father I pray thee for such as shal beleeue in me that they may be all one as thou O Father art in me and I in thee that they also may be one in vs. Whereunto also that saying of Paul is to be referred Ephes 3. 17. that Christ dwelleth in our hearts by faith And herevpon it is that these sentences be often repeated in the Scriptures 1 That euery one which beleeueth in him is absolued an◠discharged Act. 13. 39. 2 Is made the child of God Iohn 1. 12. 3 Doth not perish but hath euerlasting life Iohn 3. 16. In which places those things be attributed to faith which we receiue of Christ alone to the ende we may vnderstand that both he and his gifts are committed to vs by faith Theoph. Thou hast touched a little concerning the righteousnesse of faith which I desire to haue declared Of Iustification by thee somewhat more at large for I perceiue that Paule oftentimes speaketh of it Mat. To be iustified before God is to be accompted iust that is to say without blot vnreproueable Now Paule doth often handle this point because it is one of the speciall groundes of our faith For no man can please God but he that is iustified Theoph. How so Mat. Because as God is perfectly iust and holy so he loueth holinesse and iustice on the other side hee hateth vnrighteousnesse therefore we can haue no fellowshippe with him to be partakers of his heauenly glorie except we be perfectly righteous Therefore he saith that no vncleane thing shall
enter into the holy Apoc. 21. 27 Citie Theoph. How then are we iustified or made righteous before God Mat. In the Scriptures there be two righteousnesses set forth to vs which also do verie much differ the one from the other These are 1 The righteousnesse of the law and 2 The righteousnesse of faith But the holy Scriptures do teach vs that we cannot be iustified by the former which is of the Law to the end we might flie to the other which is of faith Theoph. Declare vnto me wherein both these righteousnesses do stand as also what the difference is betweene them Math. The righteousnesse of the law is the perfect keeping of the law For if we did but fully and perfectly fulfill whatsoeuer that cōmandeth we should by our works be iust before God neither should we need anie other righteousnesse But the Apostle in diuerse places sheweth Rom. 3. 20. Gal. 3. 11. that this can not be for as much as all men be sinners and therefore vnrighteous which shall not be omitted by vs when we speake of workes and therefore he concludeth that we are iustified by faith But the righteousnesse of faith is the righteousnesse of Iesus Christ which by faith is freely imputed vnto vs of God By these things thou mayst vnderstād what the difference is betwixt the righteousnesse of the law and the righteousnesse of faith 1 The Law requireth it of our selues but faith calleth vs from our selues to seeke for it in Christ in whō onely it is and that indeed perfectly 2 Againe the Law requireth vs to obserue and do all that it commandeth otherwise it threatneth the curse But faith requireth this one thing namely that we beleeue and promiseth all kind of blessings to such as beleeue 3 Finally the righteousnesse of the Law comming from our selues should set vp merit put away grace Contrariwise the righteousnesse of faith which is from God taketh away merit and setteth vp grace Theoph. Now I vnderstand wherin both these righteousnesses consist and in what things the one differeth from the other But I thinke it may be gathered of your wordes that we are not properly iustified by faith but by the merit of Christ Mat. Thou gatherest rightly For if faith should iustifie by any inward vertue as it is always weake imperfect our righteousnesse also should be imperfect Faith therefore is as it were an instrument wherewith we take hold vpon our perfect righteousnesse which is in Christ which Paul plainly expresseth in these words All haue sinned and are depriued of the glory of God Rom. 3. 23. 24. 25. but are iustified freely that is to say by his grace by the redemption made in Iesus Christ whom God hath set forth to be a reconciliation through faith in his bloud 1 First the Apostle witnesseth that all men be vnrighteous for as much as all men haue sinned and therefore be depriued of the fauour of God 2 Then he teacheth vs that the righteousnesse by the which we are iustified before God hath the foundation in the onely merit of Christs death wherewith God is pacified so as he is become mercifull and fanourable vnto vs. 3 To conclude he sheweth that freely by faith we are made partakers of that righteousnesse of Christ How often soeuer therefore this manner of speach is vsed by the Apostle we are iustified by faith he vnderstādeth that this is done by the most perfect righteousnesse obedience and satisfaction of Iesus Christ which gifts are imputed vnto vs when we are by faith made one with him Theoph. it followeth then that all our righteousnesse is onely in imputation Mat. Yea truely For it is necessary to the end we may be accounted righteous before God that our vnrighteousnesse be not imputed vnto vs and that Christes righteousnesse be imputed Now Christ performeth both these the imputation of whose giftes causeth that our sinnes be not layd to our charge for as much as by the benefite of that imputation they be couered remoued out of the sight of God although he knoweth euery one of them so as he can tell their very number This case therefore standeth as it doth with the blacknesse of a coale set on fire which blacknesse we know to be in the coale although we see it not with our eves Theoph. Psal 32. 1 That excellent saying of Dauid calleth these things to my remembrāce Blessed are they whose iniquities be forgiuen and whose sinnes be couered Blessed is the man to whom the Lord imputeth not sinne But seeing our righteousnesse and all our saluation dependeth vpon faith in Christ tell me what faith is Mat. Faith in Christ is a certaine speciall assurance by the which we know that we are partakers of the merite of the death and resurrection of Christ so as it is satisfaction for vs and forgiuenesse of all our sinnes which indeed is the foundation of the Christian faith Gal. 2. 16. Ioh. 6. 47. Rom. 3. 23. Ephes 2. 8. Whereupō it is that they be indifferētly vsed For somtime the scripture saith that we are iustified by faith in Crhist and somtime it ascribeth it simply vnto faith Theoph. What then is faith Mat. Of Faith The word faith hath many significations For sometimes it is as much as a promise to performe somwhat thereupon to keepe faith is the same with standing to a mans promise signification 1 Hereunto may be referred the saying of Paule God is faithfull as if he had sayd that God which men doe often neuer faileth of his promise signification 2 Somtimes also it is taken for the gift to worke miracles as when Paule saith 1. Cor. 13. 2. that if he had all faith so as he could remoue mountaines yet if he had not loue that he were nothing signification 3 Besides it signifieth the wholesome doctrine of godlinesse as when Paule chargeth Titus Tit. 1. 13. Admonish them that they be sound in faith In which sense he is cōmonly sayd to thinke ill of the faith which erreth frō the puritie of doctrine signification 4 But the most proper signification of the word faith is that wherof we speake in this place whereof also there is so often mention in the Scriptures Gal. 2. 16. Ephes 2. 8. when in euery place we are sayd to be iustified and saued by faith and that without faith no mā can please God Heb. 11. 6. Thē indeed faith is the certifying of vs of the loue of God toward vs. Theoph. But why saydest thou at the beginning that faith in Christ is the foundation of faith it selfe Mat. Because we cannot certainly determine that God will be mercifull vnto vs except we do first know that Christ by his death hath made satisfactiō to God for our sinnes and reconciled him vnto vs. Therefore Peter saith 1. Pet. 1. 21. that through Christ we beleeue in God which raised him from the dead and gaue him glorie that our faith and hope might be in
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
corner stone elect precious in whom whosoeuer beleeueth shall not be ashamed Hee addeth also out of the Psalme The stone which the builders refused is made the head of the corner that is to say vpholdeth all the building Theoph. Hitherto we haue heard sufficiently of the second thing testified in the praise of the church wee must come to the third Why is it called the mother of vs all Mat. First because God therein hath begotten vs with the incorruptible seede of his word And then because he hath put vs ouer vnto it as to a speciall good mother to be guided and brought vp that wee may daily wax elder in faith vntill we come to the inheritance of our heauenly father Wherefore whosoeuer refuse the gouernment of this mother can neither haue God for their father nor claime to themselues any right in his inheritance Theoph. Why the Church is called holy Let vs consider the verie words of the creed and first of all Why is the Church called holy Mat. For two causes the first whereof and the chiefest is this because as Paule speaketh It is sanctified after that hee hath cleansed it by the washing of Ephe. 5. 26. water through the word As if he should say that it was made cleane from all sinne by the precious bloud of Christ which is daily presented vnto vs both in the word and in the Sacraments The other cause is for that the members of it which indeede are regenerated of the holy Ghost and sanctified do apply themselues diligently to holinesse of life wherein by the benefit of the ministerie of the Church they go forward euerie day somewhat Notwithstanding in themselues it is certaine they bee defiled with manie filthinesses and sinnes which indeed are not imputed vnto them for they are partakers of Christes merit by whose helpe they obtaine forgiuenesse of sinnes Theoph. Let vs come to the other title of the church why is it called catholicke or vniuersall Mat. Why the Chuch is called catholicke That wee may vnderstand it is not now tyed to anie certaine place or people as wee read it was vnder the Law before the comming of Christ but that it is dispersed and scattered throughout the whole world and distinguished into manie members which are particular Churches gathered together in sundre places which notwithstanding make one bodie of the Church for they bee endued with the same faith and hope in Christ Theoph. Of the church before Christ It may seeme then that the Church which was before the comming of Christ was diuerse from ours Mat. Thou gatherest ill for although in some circūstances it differed from ours yet it was one Church in substāce for as much as both of them acknowledge 1 One and the selfe same father God 2 One Iesus Christ redeemer and mediator 3 Because also that old Church had the same hope with vs namely to obtaine saluation by faith in him by the which faith the beleeuers euen then cōmunicated with his bodie and therefore were partakers of all his gifts 4 Because they had the same ministery of the word and sacraments with vs as concerning the substance Theoph. But how could this bee that the faithfull should bee partakers of the true body of Christ which was not yet borne Mat. It was then indeede spiritually receiued by faith as it is this day of vs this only is the difference that our faith looketh to Christ now lōg ago manifested but the faith of those auncients looked to Christ which was not then come Neither were they therfore excluded from the true partaking of him For all things are present with God Hence is that of Iohn The Lambe meaning Christ slaine euen from the Apoc. 13. 8. foundations of the world Christ also confirmeth the selfe same thing when he saith Ioh. 8. 56. Abraham reioyced to see this my daie and he saw it and was glad Theoph. But be there anie places of scripture whereby this may bee determined that the faithfull which were vnder the law were in deed and truly partakers of Christes body Math. 1. Cor. 10. 3 There be For Paule saith That all the fathers did eate the same spirituall foode with vs and that they all dranke the same spirituall drinke for they dranke of the spirituall rocke that followed them and that rocke was Christ By which wordes hee meaneth that the fathers by their Sacraments did no lesse communicate with the body of Christ and his gifts thē we do at this day by outs Theoph. What therefore is the difference betweene their and our church Mat. There be reckoned not one but foure 1 First because the old church did set forth Christ his death and resurrection darkely by certaine outward ceremonies as sacrifices lights washings and such other Col. 2. 17. which of the same Apostle are called shadowes of things to come but the body is Christ Wherefore seeing that by his comming hee hath put an end vnto those ceremonies he hath now laide himselfe open vnto vs farre more plainly For he commeth forth as it were in the mid-day abounding with his gifts that euerie one may see and know them For this cause the Apostle compareth the fathers which liued vnder the Law vnto children which did learne as it were their letters and first grounds to giue vs to vnderstand that wee may be called learned and skilfull if we be compared with them This therefore is the first difference Theoph. Declare the second Mat. This consisteth in reformation of life for as the knowledge of Christ is greater so also the efficacy and working of the holy Ghost is farre greater which mortifieth our flesh so as we do more earnestly obey his commandements according to the promises declared by the Prophets This is the couenant Ier. 31. 33. which I will make with the house of Israell After those daies saith the Lord I will put my Law in their inward Eze. 36. 27. parts and will write it in their hearts I will put my Spirit within you and wil cause you to walke in my statutes and to keepe my iudgements that you may do them Yet not that the godly before the comming of Christ were without the Spirit of regeneration but that we might be taught how the Lord in the very cōming of Christ by whose bloud hee renewed the couenant with vs did more aboundantly bestow his giftes vpon his people For this cause the Lord did suffer not a few blemishes of the Israelites which among vs were not to be borne no otherwise then as a most wise Father will beare with many childish faults of his sons as long as they be children but when they be come to yeares he will in no case beare them Theoph. I would haue thee shew me some example Mat. Mat. 19. 8. I will alledge one The bill of diuotsement which was nothing else but a libertie to put away the wife euen for the smallest cause But the Lord affirmeth
that it was permitted to the Israelites for the hardnesse of their hearts that is to say as wel for their rudenesse as for their infirmitie Notwithstanding he sheweth That for the time to come it was not lawfull but for fornication Theoph. But it may be obiected that it is so farre of that the fathers of the Israelites church are excelled by vs in holinesse and sanctimonie of life that contrariwise there bee not a few of them found which did a great deale go beyond vs such as were Moses Elias Daniel c. Mat. When wee speake of the difference betweene the church of the Israelites and ours wee must not alledge some speciall gifts graunted to some speciall mē but it must be considered what was the whole body of that Church for therein standeth the difference Theoph. Declare the third difference Math. It is herein that euerlasting life was obscurely and darkely offered to the Israelites wrapped or folded vp in earthly promises For they were children as Paule speaketh whose age farre more esteemeth some smal things then those that be of the best value But now after we be come to age and are taught the Gospell by meanes whereof the benefite of eternall life is much more plainly made knowen vnto vs wee are in the verie right way ledde to the hope and meditation of it neither do wee stay in these earthly and fraile things And this was the cause why the Fathers vnder the Law esteemed this life more then we ought to esteeme it Theoph. Now remaineth the last difference Math. It is that whereof by the waie we made mention namely that the church vnder the law was as it were bounded with the borders of Iudea or shut vp within that countrey But now it is scattered throughout the whole world neither is it tied to any place Mat. 10. 5. For this cause Christ when he sent forth his disciples to preach the Gospell before his death in plaine wordes forbad them to go to the Gentiles but to the lost sheepe of the house of Israell But after his resurrection when hee had put an end to the ceremonies of the law hee biddeth his Apostles going into all the Mar. 16. 16 world to preach the Gospell to euerie creature Behold what the differences be between the old and our Church Now these haue beene the cause that the bookes of the Bible which respect the state of the Church before Christ was borne had the name of the old Testament and those which were written after his resurrection are called the new Testament or the new couenant yet not that there be two couenants or two Testaments betwixt God and his Church for there is onely one which is diuersely considered Theoph. Let vs goe forward to the rest What is the reason that wee say I beleeue the Church and not I see the Church Mat. Although particular Churches be seen of vs yet because here is intreated of the vniuersall church which we cannot behold with the eyes of the bodie therefore wee doe not saie I see but I beleeue the Church I adde moreouer that the Church properly is no other but that companie of the elect For the hypocrites and reprobats which are mingled with the particular Churches are not members of the vniuersall Church I do annex furthermore for a larger declaration of these two arguments First 1 That it falleth out not seldome that by the persecutions of the enemies the Church is so scattered that it seemeth almost to be cleane put out Howbeit it is not so but onely for a time it is remoued from our fight euen as the wheat lieth hidden vnder the chaffe Which indeed came to passe in the dayes of Elias for 1. Reg. 19. 10. the Prophet complained that he aloue was left For he thought that all the people were fallen away from true Religion Notwithstanding the Lord answered There be remaining vnto me seuen thousand which haue not bowed their knee before Baal Therefore when the Church is hidden either in the whole or in the partes yet ought we not thereupon to ceasse to beleeue that it is For the Lord said by the Prophet that Israels seed Ier. 31. 36. should not faile as long as Sunne and Moone should bee in the heauens The same thing doth Christ confirme Mat. 16. 18. whē he saith that it shall neuer be that the gates of hell shall ouercome the Church that is to say that neither the Deuill nor his Angels shall euer bee able to bring to passe the finall or vtter destruction of the Church howsoeuer God sometimes so giue them the bridle that is to say such libertie that they bring vpon it great calamitie The Church therefore may most fitly be compared to that bush which Moses heretofore saw in the wildernesse Exod. 3. 2. which burnt in the fire and yet was not consumed Theoph. Howe doth the speech of the gates of Hell whereof Christ maketh mention agree with the practises deceipts and counsels of the deuill Mat. It is a similitude or likenesse taken from common wealths in the which in former times iudgement was vsed at the gates of their Citties where also the store of Armour munition for warre was kept Hereupon Iudg. 5. 8. it grew that cōmonly in ancient times the gates were taken for strength and counsell Theoph. Bring forth the other argument by the which thou mayst proue that the Catholike Church is to be beleeued Mat. It is drawne from this that although in it there haue alwayes bin manie elect seeing the word of God is neuer preached in vaine yet neuer the lesse all they that ioyne them selues to particular churches do not straight way belong to the vniuersall church that is to say are not by and by of the number of the faithfull and chosen For as saith Austen Hom. 45. vpon Iohn there bee many sheepe without the sheepfold of Christ which God in his time will call so there be many wolues in the verie Church whose hypocrisie the Lord in their time will discouer Therefore God onely knoweth who be his to vse the wordes of the Apostle And this is the cause why making 2. Tim. 2. mention of the inuisible Church I comprehēded vnder it the elect of God still liuing in the earth Theoph. But are the elect them selues being called of God and ioyned to the particular churches vncertaine of their saluation Mat. No not so For each of them may know their owne faith by the feeling put into them by the holie Ghost and anothers faith they cannot The word of beleeuing containeth all these things For it is as if thou saydest I beleeue that there is a certaine companie of the faithfull and elect in the Church which God defendeth in this world of whose number I certainely know that I am In the meane time Christian charitie requireth this that we iudge well of all those that haue ioyned thēselues to particular churches so long as they shew themselues
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
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
in part seclude the loue of our neighbour Mat. It doth indeede wholly seclude all false loue but the true loue it establisheth now that is it which Christ made the sum of the later table in these words Thou shalt loue thy neighbour as thy selfe Theoph. Declare vnto mee that true loue which is established by the loue of God then I wil demād of thee why Christ made it the summe of the later Table Mat. Then is our neighbour loued of vs when we loue him onely in God and for Gods cause For if he bee loued of vs either because he is our kinsman or friend whithout any respect to the loue God that loue is not Christian but naturall and agreeth vnto brute beastes For this cause Christ said If you loue Luk. 6. 32. them that loue you what thanke shall you haue for euen sinners loue those that loue them Therefore also hath hee commaunded the loue of our enemies for therein appeareth most manifestly that whereof wee now speak That our neighbour is to be loued for God for an enemie cannot bee loued for his owne sake yea rather he ought to be hated But when he is considered in God then he ceaseth to be an enemy is made a neighbour Euen as therefore all flouds do come out of the sea and do fall againe into the sea so our loue toward our neighbour ought to begin in God and to end in God otherwise it is vitious and euill Theoph. Wherefore saidest thou that this true loue of our neighbour which thou hast euen now expounded is stablished by the loue of God Mat. Because it is one loue but the difference standeth in the obiects for when God sawe that himselfe because he is inuisible should hardly bee loued of vs that doe so much cleaue to the loue of things that bee seene hee hath set our neighbour before vs as a visible obiect in whom he engraued his owne image that we should worship him with some part of that loue toward our neighbour that is wholly due vnto himselfe and bestow vppon our neighbour some of those duties and benefites which by good right doe altogether appertaine to his Maiestie Forasmuch as according to the saying of Dauid our well doing reacheth not to him Psal 16. 2. and indeede he hath no neede of it Wherefore as no man can rightly loue his neighbour but he first loueth God so can no man sincerely loue God but hee doeth also loue his neighbour whom he hath so earnestly cōmended vnto vs. Hence is that saying of Iohn If any say I loue God and hareth his brother hee is a lyer 1. Ioh. 4. 20. For he that loueth not his brother whō he seeth how can he loue God whom he hath not seene Theoph. Now I vnderstand what the true loue of our neighbour is and how it springeth from the loue of God It is therefore to bee seene why Christ setteth it downe for the summe of the later Table Matth. Because as the loue of God containeth the whole obseruation of the first table as hath beene said before so the loue of our neighbour the whole second Table so that hee be loued of vs as our selues Which Christ did not omit Theoph. Declare these things vnto me more at large Matth. If we loue our neighbours as our selues wee shall do to him all that which we would haue him doe vnto vs and we will not do those things which wee would not haue done to our selues And therefore we will honor parents and other superiors for if wee were in their place wee would be honored We will do no despite to our neighbour which we would not suffer to be done to our selues Wee will not by adultery defile the wife sister or daughter of our neighbour because wee would not haue so great an iniury done to our selues Wee will not steale his goods yea rather if the matter so require we will releeue his pouertie with our plenty for so would we haue it done with our selues We will not beare false witnesse against him neither backebite him neither will wee vexe or mooue him with scornes flouts mocks and taunts for we would take it grieuously if it were done to our selues To conclude we will couet nothing that is his forasmuch as if any coueted our goods wee would condemne him By which it appeareth that the fulfilling of the second Table is contained vnder the loue of our neighbour the breaking of it vnder the hatred of him Theoph. But who is our neighbour of whome there is mention in this place and otherwise in many places in the Scripture Matth. Vnder this name be comprehended not only friends kinsfolkes and alliance by mariage but also all Who is our neighbour others of whatsoeuer sexe countrey condition or religion they be that more is our enemies also which is plaine to gather by the example alledged by Christ Luc. 10. 33 But that letteth not a distinction of persons of whom we ought to helpe some before others according to the band wherewith we be bound to them and by name their faith For Paul saith Gal. 6. 10. Do good vnto all but especially to the houshold of faith In which words he teacheth that charitie or loue rightly ordered beginneth with the faithfull afterward is deriued vnto others For if our loue which we taught before ought to bee referred vnto God verily the nearer any commeth to God so much the more high degree of it doth hee deserue then the rest wee ought to reserue to our kindred and allies as euerie one shall bee ioyned vnto vs by the nearer band The other part of this Chapter For what ende good workes are to bee done and what is the vse of them Theoph. Wee haue made an end of the former part of this chapter wherin thou hast declared what works be worthie the name of good workes let vs therefore come to the other part which we appointed to the discourse of their end and vse The faithful cannot bee iustified by workes First therefore I demand whether the faithfull may be iustified by good workes for as much as by regeneration they be made fit to doe them Matth. Two things let that it cannot be so Theoph. What are they Matth. Because iustification and therefore saluation goeth before good workes For the way which the holy Ghost vseth to make vs able for them is this namely that by faith it ioyneth vs with Christ Whereof Christ himselfe is witnesse when he saieth As the branch can Ioh. 15. 4. beare no fruite of it selfe that is except it abide in the vine euen so you except you abide in mee I am the vine you are the branches he that abideth in me and he in whom I abide bringeth foorth much fruite For without me you can do nothing Imputation is to haue it accompted ours Therefore by faith being vnited or made one with Christ we are iustified and saued by the imputation of
his most perfect holinesse righteousnesse the effects or fruits whereof be the good works that we do Therfore good workes goe not before our iustification and saluation but they follow after as it was well saide by one of the ancients But that which followeth after cānot be the cause of that which goeth before By this argument Paule proueth that wee are not iustified by Ephes 2. 8. workes For he saith You are saued by grace through faith and that not of your selues it is the gift of God not of works lest any man should boast himselfe For we are his workemanship created in Christ Iesus vnto good works which God hath ordained that we should walke in them In which words he sheweth that good workes cannot be said to be the cause of our saluation because they bee done by God himselfe in vs through Christ after that we be saued by faith in him Theoph. Let vs come to the other thing which thou saidest did let that wee are not iustified nor saued by our good workes Mat. It is more plaine then the former namely because to the end a man may be iustified by workes it is necessarily required that he haue fulfilled the whole Law and that he be not found so much as sprinkled or wet with any euē the very least spot of sin before God For euen as one litle drop of inke staineth a whole goblet of cleare water so onely one sinne is sufficient to ouerthrow all righteousnesse of workes For this cause Iames saith Whosoeuer keepeth the whole Law offendeth Iam. 2. 20. in one point is guiltie of all But it is certaine that the faith full in this life cannot at any time come to the highest degree of that perfection no not to the middle of it Therfore the defect or want of righteousnesse doth by many degrees exceede all the ablenesse vnto it which any may attaine vnto by the directiō of the holy Ghost Therfore by works they ought to looke for the curse only which the Scripture pronoūceth against those that haue not perfectly fulfilled the law Theoph. Whether the faithfull can keepe the law How knowest thou that the faithfull after regeneration cannot fulfill the law Matth. Paule doth most plainly witnesse it in his owne person speaking of the condition of a man regenerated in these wordes We know that the law is spirituall Rom. 7. 14. 18. but I am carnall sold vnder sinne for to will is present with me but I find no meanes to persorme that which is good For this cause Dauid saith Psal 143. 2 Enter not into iudgement with thy seruāt for no man liuing shall be iustified in thy sight Theoph. But Luke speaking of Zacharie and Elizabeth saith They were both iust in the sight of God walking in all the commandements and ordinances of the Lord without reproofe Mat. Gene. 6. 9. The same thing is also said of Noah by Moses Noah was a iust and an vpright man in his time Howbeit the Scripture saith not that they were without sinne but that they diligently applied themselues vnto righteousnesse and laboured to walke in the commandements of the Lord. In which sence the faithfull in many places are called iust or righteous as well to note that zeale by the which they seeke to come to the perfection of righteousnesse as also that we may vnderstand that their obedience notwithstanding it be imperfect is as acceptable to God through Christ as if it were perfect Theoph. But how knowest thou that this is the meaning of the Scripture and that they who it saith were iust were not without sinne seeing the words do sound so much Matth. It is not hard to gather it out of the things which presently after be obserued of the Scripture it selfe namely that Zacharie beleeued not the wordes of the Angell and that Noah was drunken Moreouer these things be plainly expressed in it If we say 1. Ioh. 1. 10. that we haue not sinned we make God a lyer and his word is not in vs. And indeede if we do but a little more attentiuely consider of it what is he that in this life can euer Loue God with all his heart Put his whole trust in him alone Perfectly rule his owne affections So keepe his tongue vnder that it send out no idle wordes whereof at the last day Christ saith Mat. 12. an account must be giuen So keepe his eyes in order that they lust not his mind that it thinke no vaine thing If at any time he serue God to do it with that affection namely so perfect pure and whole as it is required of him Finally which letteth not many occasions of doing well or of doing something better then he doth it to escape him 1. Ioh. 3. 20. If our owne heart condemne vs in these and in many other the greatest things God saith Iohn is greater thē our heart that is knoweth innumerable sinnes which we our selues know not Of this is that saying of Dauid Who vnderstādeth his faults cleanse me from Psal 19. 13 secret faults Theoph. I haue in thy speech obserued foure kinds of sinnes whereof men are guiltie before God The committing of euill The leauing the good vndone Hidden sinnes The imperfection of the good deeds which in small number are done of vs. Which things if they haue place in the faithfull I do indeede confesse that they be farre off from being iustified by their workes Mat. There is no doubt but they be in the very best which also the Scripture cōfirmeth when it saith Iob. 11. 16. Man drinketh in iniquitie as water as if it sayd that iniquitie was as familiar and common a thing with him as to drinke Isay 64. 6. Psal 62. 9. We be all of vs as an vncleane thing and all our righteousnesse is as filthy cloutes The children of men are vanitie the chiefe men are lyes to lay them vpon a balance they are altogether lighter then vanitie Theoph. Do these things agree to the faithfull as well as to the vnfaithfull Mat. Yea verily for they of whom these things were written were faithfull beleeuers neuerthelesse they did recken themselues also in that number as Esay by name for he saith We all are as vncleane things again all our righteousnesses as filthy cloutes But if our iustice righteousnesse be such how I pray thee must it be thought of our vnrighteousnesse and sinnes Theoph. What differēce cōcerning good works is betweene the faithfull and the vnfaithfull Seeing the matter is so it seemeth altogether to follow that there is verie little difference concerning good workes betweene the beleeuers and the vnbeleeuers Mat. It followeth not for sinne only dwelleth in the faithfull but it raigneth not Howbeit in the vnfaithfull and vnbeleeuers it both dwelleth and raigneth Therefore euery beleeuer may vse that saying of Paul I doe not the good that I would The vnbeleeuers Rom. 7. 19. cleane contrariwise We doe
not so much euill as we would Which howsoeuer they speake not they haue it in their mind As it is to be seene in drūkards theeues fornicators ambitious couetous persons whose lust cā neuer be satisfied Moreouer the wicked waxe euery day worse and worse contrariwise the faithfull make proceedings in goodnesse by the which notwithstanding they be but small it is apparant that sinne is ouercome of them Theoph. But how cōmeth it to passe that a beleeuer being regenerated and lightened with the holy Ghost cannot perfectly obey God Matth. Because our regeneration is onely begun in vs but in this life is neuer perfected For by that meanes the Lord will keepe vs in humilitie as also together with it giue place to his owne infinite mercie Therefore so long as we liue here as well our faith as our repentance be very farre off from perfection For there is still behind in vs some part of our corruption which the Scripture calleth flesh and the old mā it resisteth or standeth against the part that is regenerate which is called the spirite and the new man And all these things Paule notably comprehendeth in these words The flesh lusteth against the spirite and the spirite Gal. 5. 17. against the flesh and these be contrary the one to the other so as you do not the things that you would Theoph. The battell of the flesh and spirit Wherein standeth this striuing of the flesh and the spirit Mat. 1 The flesh is puft vp with ignorance loue of the world but the spirit is endued with the knowledge loue and feare of God 2 The flesh striueth to follow it owne pleasures and wicked affections for it is giuen vnto all sinnes but the spirit giueth it selfe to this one thing that it may obey God and set forth his glorie 3 The flesh is full of distruct and impatience but the spirit humbleth it selfe vnder the mighty hand of God resteth in his mercy fashioneth it selfe vnto his will Finally the flesh holdeth vs in these earthly things but the spirit lifteth vs vp into heauen Moreouer this contrarietie breedeth in vs a continuall warfare for the flesh alwayes stirreth vs vp and setteth vpō vs with so many entisements crafts that except we take diligent heed we be easily deceiued ouercome of it For this cause Christ warneth vs that we should watch Watch and pray least ye enter into Mat. 26. 41 tentation that is least you be ouercome of tentation the spirit indeed is ready but the flesh is weake Theoph. Doth the spirit at length go alwayes away with the victorie Mat. It doth indeede but not without great labour for the flesh many wayes woundeth vs for it causeth vs many times to fall into most hainous sinnes Moreouer although we do oftē ouercome it ceaseth not to renew the battell For the deuill the enemie of our saluation ioyneth himselfe vnto it who vseth that domesticall or houshold enemie that he may the more easily enter into out hearts and at length ouercome vs. For this cause Paul most feruently desired to be deliuered from it for he saith Rom. 7. 24. O wretched man that I am who shal deliuer me frō this body of death He calleth it death because he thought that continuall battell more grieuous then death it selfe Theoph. Now I will returne to the order of our discourse For I see that the faithfull cannot fulfill the law of God And this also I grant that the faithful cānot be altogether iustified by their works but may not this be done in part so as Christ supply that which wanteth Matth. I am 2. 10. This indeed cannot be for Iames saith Whosoeuer keepeth the whole law and yet faileth in one point is guiltie of all Therefore Paul intreating of the way whereby we attaine iustification and saluation excludeth works not in part but wholy As for example In the Epistle to the Romains after long disputation of this matter at length he addeth We conclude therfore Rom. 3. 28. that a man is iustified by faith without the workes of the law and in the Chapter following To him that Rom. 4. 4. worketh the wages is not counted by fauour but by debt but to him that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnesse The same also he writeth in another place Ephes 2. 8. You are saued by grace through faith and that not of your selues it is the gift of God not of works lest anie should boast himselfe In which words he doth sufficiently Why we be iustified before God no otherwise then by faith declare that good works be of no account before God to iustifie and saue vs but that all is to be ascribed to the onely mercie and grace of God by faith in Christ Moreouer grace should not be truely grace in respect of God if it be not wholly and altogether free for workes it cannot stand together in the matter of saluation Theoph. Why so Matth. Because the one destroyeth the other as the Apostle testifieth to the Romanes in these words If we Rom. 11. 6. be saued by grace it is no more of workes or else were worke no more worke Where he sheweth that there is no place for the grace of God vntill we haue throwne away all trust and confidence in our owne works which thing the same Apostle testifieth that himselfe did For notwithstanding concerning the righteousnesse which Phil. 3. 6. is by the law he were without reproofe he esteemed all his good workes as dung that he might be found not hauing his owne righteousnesse which is of the law but that which is through the faith of Christ In another place also he warneth vs of the same thing Ye are made voide of Christ as many of you as Gal. 5. 4. be iustified by the law and are fallen from grace Now he speaketh to those that would ioyne the righteousnesse of the law with the righteousnesse of faith Theoph. But some do obiect that the Apostle when soeuer he saith we are not iustified by the workes of the law speaketh of the ceremoniall law that was then abolished by the comming of Christ but not of the morall law Matth. That is a vaine shift which also is most easie to cōfute by the order of the Apostles speech and first of all in the Epistle to the Romains before he draweth out this conclusion that is in the third Chapter By the workes of the law shall no flesh be iustified in the sight of God In the first Chapter indeed hee proueth that all the Heathen were full of all vnrighteousnesse fornication wickednesse couetousnesse other innumerable sins But in the second he sheweth that the Iewes notwithstanding they made a faire shew of outward holinesse yet were infected stained with the same sins they cōdemned in others Whereupon it is plaine that in that place there is only mention of moral works and
workemanship created in Christ Iesus vnto good workes which God hath prepared that we should walk in thē And againe in another place The grace of God that Tit. 2. 12. bringeth saluation vnto all men hath appeared teaching vs that denying vngodlinesse and worldly lusts we should liue soberly and iustly and godly in this present world Thou seest how diligently good works be commended in the Scripture as those that bee acceptable vnto God through Christ by whose holinesse all their filthinesse and vncleannesse is couered Theoph. But what vse is there of them Mat. A three fold vse of good workes The vse is three-folde and those indeed most profitable The first which is also the chiefe respecteth the glorie of God that ought to be dearer vnto vs thē our owne saluation But by them it is especially aduanced as it appeareth by the wordes of Christ Let your light so shine before men that they may see your good Mat. 5. 16. works and glorifie your father which is in heauen For this cause Paul warning the Philippians to be ful of the fruits of righteousnesse which are by Christ Iesus addeth Phil. 1. 11. to the glorie and praise of God The second vse respecteth our neighbour For by the vprightnesse and integritie of our life he is prouoked to the same earnest desire and exercise of godlinesse I passe ouer the good turnes which hee hath by our charitie and good workes The third vse standeth in this that by them our conscience is quieted For they be testimonies and witnesses of our faith therfore of our saluation Theoph. But how can it be that good works shall be witnesses of our faith Mat. The cause hath already bene shewed of vs before namely for that the holy Ghost doth neuer work faith in our hearts without repentance from whence good works do flow which therefore be visible or seen testimonies of our inuisible or vnseene faith euen as the goodnesse of the tree is iudged by the good fruite and the inward health or soundnesse of a mans bodie by the outward disposition of all the parts Theoph. Therefore vnlesse I be deceiued this thou saiest that faith cannot be without good works Matth. I say so Euen as fire cannot be without heat and the Sunne without light And verily faith of it own Faith cānot bee without good works nature bringeth forth good workes For how can it be that our hearts should be reformed by faith so as wee do embrace the loue wherewith God loueth vs in Christ but that they be also stricken with loue toward him again by meanes whereof they both earnestly desire to obey him and doe labour to auoide rebellion against his maiesty I doe adde moreouer that faith can no more stand together with an euill conscience then water with fire For it cannot bee that so long as sinne raigneth in vs and we willingly offend God that wee should be assured of his loue so as wee may put our whole trust in him and repose our hope in his fauour and goodnesse notwithstanding that infinite merite of Christes death be knowen and perceiued of vs. Theoph. As farre as I see faith bringeth foorth good workes by the which it is afterward preserued in our hearts M. Faith the mother of good works of wich it is after preserued Yea verily euen as fire causeth ashes wherewith it is afterward cherished fed and maintained But by these things it is plaine that it is so farre off that faith which notwithstanding some say should destroy good works that rather by it they are built vp and fortified Theoph. Seeing then faith cannot bee without good works it followeth that all they which boast of it do not good workes be liers and deceiue themselues Matth. It followeth and that is the disputation of Iames the Apostle against the Libertines whome hee speaketh vnto in these wordes Shew mee thy faith Iam. 2. 18. without thy workes and I will shew thee my faith by my workes whereby hee sheweth that no man can be certaine of his faith which is inuisible but he hath visible testimonies of it namely good workes Whereuppon it is that the same Apostle in the end of that Chapter concludeth thus As the body without the vers 26. spirite is dead euen so that faith that is without good workes is dead that is it is not true but a shadow and a vaine empty likenesse of it Theoph. Therefore we are neither iustified nor saued without good workes although neither of them nor by them Mat. I graunt it For although the kingdome of heauen be not the wages of seruants but the inheritance of children yet no man is reckned among the children of God that is not lead by the spirite of God as Paul speaketh Rom. 8. 14. and therefore doth the workes of the spirit such as be these Loue ioy peace long suffering gentlenesse Gal. 5. 22. 23. goodnesse faith meekenesse temperance and such like Therefore the same Apostle in another place giueth warning Be not deceiued neither 1. Cor. 6. 9. fornicators nor Idolaters nor adulterers nor wantons nor theeues nor couetous nor drunkards nor railers nor extortioners shall inherite the kingdome of God The same thing also doth Christ himself confirme when hee saieth not euerie one that saieth to Mat. 7. 21. me Lord Lord shall enter into the kingdome of heauen but he that doth my fathers wil that is in heauen Mat. 5. 20. And againe in another place I saie vnto you except your righteousnesse exceede the righteousnesse of the Scribes and Pharisies you shal not enter into the kingdome of heauen Theoph. Now do I consent vnto thee do acknowledge that good workes be not vnprofitable although we be neither iustified nor saued by them Yea rather that they bee of speciall vse and therefore that the faithfull with al their hearts should giue themselues to them for as much as they serue 1 To the glorie of God 2 The edification of our neighbour 3 And to the confirmatiō of our faith saluatiō Mat. Adde hereunto that God to whom they be acceptable through Christ rewardeth them with sundry blessings both spirituall temporall according to the promises almost without nūber contained in his word Moreouer hither is to be referred the word of Reward which is vsed in many places in the Scripture as when Iohn exhorteth the faithfull to perseuerance he saith 2. Ioh. 8. Looke vnto your selues that we loose not the thinges we haue wrought but that you may haue a ful reward Christ also speaking of those which suffer persecution for righteousnesse sake saith Mat. 5. 12. Great is your reward in heauen In another place also Mat. 10. 42. Whosoeuer shall giue a cup of cold water only to one of these litle ones in the name of a disciple shall not lose his reward Theoph. The confutation of merite Seeing therefore God promiseth reward to our workes it seemeth they
be auoided but the other not onely to be lawfull but also profitable and necessarie Theoph. Declare those causes Mat. I will marke foure chiefe 1 Because loue that is so much commēded vnto vs is both cherished and increased by praying one for another But this can haue no place in the dead of whom Salomō speaking saith Eccles 9. 6. Both their loue their hatred and their enuie is now perished they haue no more portion for euer in all that is done vnder the sunne 2 Because praying one for another we thinke not to be heard for his sake that prayeth for vs which they do that pray to the Saints departed by that meanes giue vnto them the office of Christ Theoph. But it may be that the same thing may befall them which desire to be holpen with the prayers of the godly that be aliue for why may not some thinke that they shall be heard for their holinesse and good workes sake Matth. I grant it is not impossible that some should after that manner abuse the prayers of the godly but there is the least danger in this behalfe if it be compared with the other For it cānot be in any but the ignorant and vnskilfull for whose ignorance we ought not to refuse that so holy an ordinance of God But the intercession of departed Saints doth bring with it most manifest danger for no man can pray vnto them but he thinketh for their sakes to obtaine the things which he desireth of God◠The proofe whereof are all the formes of prayers written by such as worshipped them Theoph. Go forward alledge the third cause Matth. cause 3 The faithfull that be aliue may one of them know the necessities of another and pray vnto God for them which the faithfull departed cannot I am not ignorant what they be wont to obiect that the Saints dead do in God as it were in a glasse see all the things that be done in this world but that is altogether to diuine or gesse without any testimonie of Scripture Theoph. Declare the fourth cause Mat. cause 4 That is the chiefe namely because the prayers of the godly being aliue one for another are groūded vpon the testimonie of the word of God also vpon examples and promises by the which it is confirmed that they shall not be in vaine but the prayers of the dead are neither grounded vpon any testimonie of Gods word neither vpon promises nor examples Theoph. Sayest thou so Matth. I say it and therefore it is done of faith for the word of God is the onely foundation of it Wherefore Paule affirmeth Rom. 14. 23 that whatsoeuer is not of faith is sinne And this reason is sufficient to ouerthrow the intercession of the departed Saints For who can beare this that man should lift vp himselfe aboue God Theoph. I do now confesse that all prayers which are made to dead Saints for this end that they should be our intercessors and mediatours to God are to be driuen out and hissed at and that Christ alone whose office this is is sufficient Matth. Why Christ onely sufficeth the faithfull to do the office of the mediatour with the Father Yea truely it is extreame madnesse for any to seeke to himselfe another mediatour For as much as he can do it most perfectly because he lacketh none of the things that suffice to pacifie God and to cause him to be mercifull vnto vs. Moreouer he loueth vs most dearely and therefore is touched with pitie vpon our infirmities He knoweth our prayers presently when they be conceiued He commandeth that wee should come vnto him as often as we will craue any thing at the hands of God Finally he telleth vs for a suretie that we shall obtaine all the things which wee shall aske in his name when he saith Iohn 16. 23 Verily verily I say vnto you whatsoeuer you shall aske of the Father he will giue it you Hitherto haue you asked nothing in my name aske and you shall receiue And in another place he saith Iohn 14. 13 whatsoeuer you shall aske in my name I will do it Theoph. What meane these words to aske any thing in the name of Christ Mat. It is to pray God to heare our prayers not indeede hauing respect to our vnworthinesse but to the merit that is continually offered to him of Christ Iesus for vs. Therfore to aske any thing of God in the name of Christ is answerable to his intercession with the father for vs and that more is an approbation or allowance of it and the way to be partaker of it Theoph. But ought the promise of Christ wherein he assureth vs that we shall receiue whatsoeuer we aske in his name to be extended to all things that shall come into our minds without putting any exception Matth. Not so For our desires for the most part be euill which if they were fulfilled would be to our destruction rather then to our profit Therefore Christ vnderstandeth onely those things which concerne the glory of God and our commoditie and saluation all which things indeede he hath in few wordes comprehended in that forme of prayer which he hath giuē to vs namely Our father which art in heauen c. The. Must we therfore vse no other forme of prayer Mat. If thou respect the matter or substance we may vse no other but it is in our libertie to enlarge it whereof the holy Scripture yeeldeth vs many exāples in those formes of prayer which it setteth before vs namely the Psalmes which all verily be referred to this forme appointed by Christ The exposition of the Lords prayer Theoph. Let vs examine the forme of prayer that Christ hath deliuered how many parts be there of it Matth. The summe and parts of the Lordes prayer In the beginning it containeth a preface and afterward six petitions The first three whereof do immediatly respect the glory of God But the later three containe those things that appertaine to our selues both for the helpe of this life and for euerlasting saluation And they be therefore placed after those that concerne the glorie of God to the end we might vnderstand that the later three be not rightly conceiued and made vnlesse they be referred to the glory of God as it were vnto their proper end and that therefore they shall not be heard according to the saying of the Apostle You aske and receiue not because you aske amisse Iames. 4. 3. that you might consume it vpon your lustes The Preface of the Lords prayer Our Father which art in heauen Theoph. Let vs consider of the Preface of the Lordes prayer Matth. It is contained in these wordes Our Father which art in heauen Theoph. Who is that Father vnto whom Christ biddeth vs to flie Mat. It is the first person of the holy Trinitie namely the Father of our Lord Iesus Christ Theoph. Is therefore one only person of the Trinitie to be prayed vnto Matth. We must
times wee change our purposes and forthwith or a little after we disalow that which a little before was very greatly alowed of vs. For this cause the Lord without any respect of our will or intents as a good father sendeth those things which he knoweth to be necessarie for vs both for his owne glorie and for our profite and saluation which indeede are to be receiued with a quiet and thankfull Of Christian patience minde as from his hand vnlesse we meane to be miserable for euer which we shall neuer escape so long as we cleaue to our owne will Theoph. I haue long since laboured to performe this but as yet I haue not attained it but especially I finde by experience that the vse of this doctrine is most hard when any great trouble commeth whether it be of bodie or minde Matth. It is not only hard but verily cannot be generally brought to practise especially if respect be had of our owne flesh which maruelously pleaseth it selfe in the owne will and affections and seeketh for nothing else but delights and pleasures For this cause in this place Christ teacheth vs to desire it of his Father but Iames assureth Iam. 1. 5. that wee shall receiue it so as wee aske it in faith If any of you lacke wisedome let him aske it of God which giueth it liberally vnto all and casteth no man in the teeth and it shall be giuen vnto him But let him aske in faith not doubting Theoph. In that place Iames speaketh of wisedome but we speake of patience Mat. There is no doubt but by the word wisdome he vnderstandeth patience wherevnto he had exhorted the faithfull in the former verse in these wordes Let patience haue the perfect worke that you may be perfect and intire so as nothing be wanting But because we cannot doe it of our selues here he sheweth by what meanes wee may haue it from God when he saith if any man lacke wisdome let him aske it of God which giueth it to all men liberally Theoph. But what is the cause that hee calleth patience by the name of wisedome Matth. To the end wee might vnderstand that a mans chief wisedome standeth therein that in his aduersities troubles he patiently submit himselfe to the will of God but on the contrary side that it is the extreamest foolishnesse and madnes if any dare resist set himselfe against it For what good doth he by it Can he change the will of God No verily Nay rather hee maketh his own case worse as well with inward griefe that tormenteth him as also because hee pulleth the wrath of God vpon himselfe For by our stubburnnesse he is compelled to lay more grieuous punishments vpon vs. On the other side by our patience he is mooued vnto pitie so as he turneth our afflictiōs into kindnesse and doing vs good euen as good parents are wont when they perceiue that their children bee brought into good order by their corrections Theoph. I see it is a thing profitable and necessarie howbeit I thinke that the meditation of the things which thou declaredst when wee spake of afflictions do make not a little for this purpose Matth. Thou iudgest rightly For in that place many things were deliuered of vs which may worke comfort and that not common in the heartes of the faithfull Neuerthelesse I will adde vnto them two other besides as an ouerplus 1 First when we be ouerladen with troubles the euils which we suffer are not so much to be cōsidered as those which wee haue deserued and yet notwithstanding be not laide vpon vs. Furthermore wee must thinke vppon the good things wherewith the Lord ladeth vs on the other side and so indeed we shall find that God dealeth most mercifully euen in the middest of our troubles if they bee examined according to the greatnesse of our sinnes 2 Secondly that wee are not to looke vpon them onely which in outward shew be a little happier then wee and whom we see to be exempted from the troubles wherewith we are grieued but vpon infinite and innumerable others which are in farre greater miseries then are those that we suffer whose sins notwithstanding are not so great as ours Theoph. I do very much reioyce that I haue heard these two things for I will daily make vse of them as occasion shall serue Matth. Thou speakest wisely when thou addest the word daily For the Lord our master that we should not forget this doctrine so profitable is wont oftentimes to beat it into our heads by sending of troubles wherein we might practise it And verily we ought to be well acquainted with it seeing we are so often exercised in it Theoph. But I for my part do find it true by daily experience that I am very little exercised in it Neuerthelesse I hope that by the grace of God I shall profit better in it thē heretofore I haue done especially seeing now I know the way how I may doe it namely to craue it of God by daily prayers and continually to haue in mind the things which thou hast sayd But now for as much as I haue heard the meaning of this third petition which is the last of those that concerne the glorie of God let vs go forward to the rest But before I come to the three following which intreate of our own profit and saluation I would haue thee to declare the order of these petions and with it how fitly they be ioyned together Matth. The coherence sum of the three former peritions of the Lordes prayer These former agree together most excellently for as much as they be of the same kind For after that we are made partakers of the knowledge of God by the which wee are moued to enter into his kingdome that is into his Church it is meete and conuenient that this should be desired of vs that wee may bee informed and taught the obedience of his will whereunto the ministerie of the Church calleth vs daily Finally in these three petitions we desire of God to giue men such knowledge of his Maiestie as they may willingly submit themselues to his kingdome and rule and from their hearts obey his pleasure and so be glorified of them and in them The fourth petition Giue vs this day our daily bread Theoph. We are to come to the three last petitions of the Lordes prayer wherein we sayd those things were The summe of the last three petitions contained which concerne both our soule and body Mat. True For the first of them comprehendeth the things that be necessarie to the passing through or finishing of this life but the other two those that appertaine to our saluation Theoph. Recite therefore the first Matth. Giue vs this day our daily bread Theoph. What is the meaning of it Matth. To the end we may serue God according to our calling in this petition we desire of him to giue vs our daily bread that is that euery day he would
from euill Theoph. The last petition is behinde Mat. The exposition of the last petition Hauing obtained forgiuenesse of sinnes we desire of the Lord to be present with vs that wee fall not againe into them when we say lead vs not into temptation but deliuer vs from euill For this wee pray that he will not giue vs ouer into the power of the deuill to be ouercome of him in temptation as we haue deserued but contrariwise that he would strengthen vs against the assaults and deadly subtleties of so great an enemy that so daily more and more we may apply our selues to amendment of life and obey him Theoph. When therefore God leadeth men into tēptation doth he not stirre them vp to euill Matth. Not so For that is altogether vnworthy of his Maiesty and is contrary to his diuine nature Iam. 1. 13. For this cause Iames saieth Let no man when hee is tempted say he is tempted of God For God cannot be tempted with euils neither doth he tempt any man But euery one is tempted while he is drawen aside and snared of his owne concupiscence Therefore as God defendeth the faithfull with his mercie neither suffereth them to be deceiued or mastered of the Diuell to be ouercome of sinne so on the contrarie side such as he meaneth to punish hee deliuereth ouer to the Diuell as to a tormentor to bee ouercome vanquished of him in temptation In which sense the Apostle saieth that they which glorifie not Rom. 1. 14. God are giuen vp to the lustes of their owne hearts Which neuerthelesse hee doth without any allowance of sinne as hath beene saide in his place Theoph. So far as I see God punisheth sins with sins Matth. Yea verily but by a way diuerse from that whereof I spake when wee entreated of afflictions In which place wee saide that God sometimes stirreth vp one which committeth that sinne against vs which wee our selues had committed against another an example whereof wee haue in Dauid He had defiled the wife of Vriah the Lord raised vp his sonne Absolom to defile his fathers Concubines But of all the temptatiōs sent of God that is the most grieuous when God deliuereth men vp to the deuill to bee ouercome of him in temptation For then hee giueth them ouer into a reprobate sense that when they haue heaped sinnes vppon sinnes they may at length runne headlong into eternall destruction except the Lord which sometimes he doth by his mightie hand stay the course of that downe fall Theoph. What meaneth the conclusion added to this prayer For thine is the kingdome the power and glorie for euer and euer Amen Mat. It containeth the cause for the which we craue all the former things namely for that they concerne his kingdome power and glorie For by the first three his kingome is made manifest and by the last three his power is exercised whereuppon followeth the increase of his glorie Therefore this conclusion is added The exposition of the conclusion that wee may with more boldnesse come vnto God and craue of him the things wee haue spoken of who onely is able to giue them vnto vs and that with greater assurance we might beleeue that wee shall obtaine them For as much as while he bestoweth them vpon vs he declareth himselfe to bee a most mightie king whereuppon followeth his owne glorie Theoph. I can not sufficiently maruaile at this abridgement or breuiarie of prayer as also the two former namely of faith and the law seeing that in so few words and in so exact order they containe such hard things and so excellent doctrine Matth. Thou doest indeede not without cause maruaile at them For in them shineth the wonderfull wisdome of God and they doe verie well agree together amōg themselues in that order wherein we haue propounded them For faith teacheth vs al things that are Faith to be beleeued vnto our saluation and I set it in the first place as it were the foundation of the rest But the The Law law concerning al things that he required to the yeelding of obedience vnto God followeth in most excellent order as the fruit and witnesse of faith Finally in Prayer the last place commeth prayer because of our selues we cā neither beleeue or do any thing that is pleasing vnto God by the which we be taught by what means we may obtaine both at his hands And in these is contained the summe of all Christian doctrine Theoph. Before I go to any other thing I wil aske thee two questions concerning the doctrine of prayer 1 First prayer seemeth to be vnprofitable seeing we can by it obtaine nothing at the hands of God besides that which he hath already determined in his vnchangeable prouidence to giue vs neither doeth hee cease to giue it although we pray not 2 Secondly it seemeth superfluous that we should pray vnto God to shew him what things we haue need of for as much as he knoweth them better then our selues Now it is thy part to answere to the former which concerneth the prouidence of God Matth. Whether the prouidence of God should keepe vs frō prayer They bee much deceiued which for this cause abstaine from prayer for the prouidence of God taketh not away second causes such as prayer is yea rather it doth stablish and strengthen them for God vseth them as instruments for the performance of that which he had appointed before But I remember a storie which if I bee not deceiued will bring light vnto this question A certaine noble man well furnished with horses and armour went to warre Now it fell out that hee tooke his iourney by the house of a verie faithfull Pastor of the Church knowen to him long before This man gaue not ouer to warne him to be diligent in prayer by the which he might mooue the Lord to fauour his enterprises He straight waie reasoneth concerning the prouidence of God as if he should haue sayde that God had already determined of all things that should come to passe and therefore that his decree could not bee changed by his prayers That good minister aunswered I would therefore aduise thee to send away thy horses and thine armour as things vnprofitable for as much as the issue of warre dependeth vppon the prouidence of God so as no other thing can come to passe besides that which he determined The souldier answered that such as went to warre could not without rashnesse lay aside their armour because they were instruments by the which God is woont to giue the victorie to such as it seemed good vnto him The same also might I say of praier saith the Minister by the which the Lord vseth to giue vs the things that be necessarie as well for the vse of this life as for euerlasting saluation and therefore that it was no lesse rashnesse to neglect it vnder the pretence of Gods prouidence especially seeing it is in so manie places commended
the grace of God and benefite of Christ Let vs now go forward to the rest concerning the first part of this point namely the lawfull calling of Ministers I require no more Let vs speake of the other namely of the word of God which they are to preach How many principall parts be there of it Matth. Two the Law and the Gospel Theoph. What vnderstandest thou by the name of the Law Matth. The Law That doctrine by which is taught what is to be done to obey God which indeede is contained in the ten commandements lately expounded of vs. Theoph. But what is the Gospell Matth. The Gospel The word of it selfe signifieth good tidings but in this place it is taken for that doctrine which cōtaineth the promise of for giuenesse of sinnes euerlasting life made vnto vs of God in the word by his sonne And it is called good tidings because it is the most excellent message of all that can be brought Theoph. To what end must the law be preached Math. That men by the knowledge of their sinnes may bee brought to Christ and to repentance and amendment of life For therefore God gaue it as wee haue said in his place Theoph. Whereunto is the preaching of the Gospell to be referred Matth. That the penitent may be assured of the forgiuenesse of sinnes and the enioying of eternall life For this cause Christ saith Luc. 24. 46. that so hee ought to haue suffered and rise againe the third day and that in his name repentance and forgiuenesse of sinnes should be preached vnto all nations But he saith expresly in his name because as well repentance as the forgiuenesse of sinnes haue their ground and foundation in the force of his death and resurrection without the which we can neither repent nor obtaine forgiuenesse of sinnes as it hath also beene said in his place Theoph. What is the cause that Christ maketh mention of repenetance before the forgiuenesse of sinnes Mat. Not indeed to teach that repentance goeth before forgiuenesse of sins forasmuch as this rather goeth before that for no man can repent except his sins being pardoned the holy Ghost be giuen him by the helpe whereof he may repent but to teach the Ministers that the doctrine of remission of sins is not to be applied but to the penitent seeing that faith by the which wee are made partakers of Christ and his benefites maketh it selfe apparant and to bee seene by repentance which also was shewed in the proper place Theoph. The agreement and disagreemēt of the Law and Gospell Seeing repentance is to bee preached with remission of sinnes it followeth that the morall law is not contrarie to the Gospell of Grace Matth. Neither is it indeed contrarie but in respect of them which seeke their saluation either in the whole or in part by their good workes for the Apostle saith Gal. 5. 4. As many of you as bee iustified by the law are made voide of Christ and are fallen from grace But in respect of the faithfull who know that their saluation dependeth vpon the onely mercy of God in Christ there is a good agreement betweene the law the Gospell For the Law sheweth vs sinne the damnation that we haue puld vpon our selues by it and so it leadeth vs to the Gospell by the which sinne is put away and we be discharged of condemnation Secondly the law sheweth what is to be done but the Gospell by the spirite of regeneration ministreth vnto vs power both to will and to do Theoph. Seeing there is so good a consent betweene the Law and the Gospell wherefore doth Paule say You are not vnder the Law but vnder grace for it seemeth he would say thus much that the Law is abolished Rom. 6. 14. and taken away by the Gospell of grace Matth. And indeed he vnderstandeth it of the abolishing of the Law by the Gospel but only concerning How the law is takē away the condemnation and curse of it as he himselfe in another place expoundeth in these wordes Christ hath redeemed vs from the curse of the Law when hee was Gal. 3. 13. made a curse for vs. Howbeit concerning the vse of it it is no way abolished for Christ him selfe saith Mat. 5. 17. I came not to take away the Lawe but to fulfill it Which also the Apostle confirmeth in the Epistle to the Romanes for after that he had taught that wee are iustified not by the Law but by faith in Iesus Christ he presently addeth Do we therefore make the Law voyde through faith God forbid yea rather we establish the law And indeed why should that most excellent benefite which the Gospell yeeldeth vnto vs discharge vs from worshipping and seruing of God by the which we are rather to be stirred vp to giue it vnto him more more Theoph. Is the Lawe therefore neuer to be separated from the Gospell Mat. The law neuer to be separated frō the Gospell The one indeed is to be distinguished frō the other that we cōfound not the mercy of God with our workes which they do corruptly that will mingle the righteousnesse of faith with the righteousnesse of the Law that is to say heauen with the earth neuerthelesse they are not to be separated neither yet to bee preached a part Theoph. But Christ sending foorth his Apostles to preach the Gospell throughout the whole world maketh mētion only of the Gospel for he saith Mat. 16. 15 Go preach the Gospell to euery creature Mat. The word Gospell set by it selfe comprehēdeth also vnder it the doctrine of repentance and therefore the law no lesse then the doctrine of remission of sins Which indeede is plaine by the place of Luke alledged euen now who expoundeth these wordes of Marke his words be these Luc. 24. 46. Christ ought to suffer in his name repentance forgiuenesse of sinnes to be preached A right maner of preaching It is therfore the dutie of ministers in their sermons by the preaching of the law to bring men to the true knowledge and feeling of their sinnes to ioyne therewith the threatnings denounced against the breakers of the law and to exhort them to true repentance and amendement of life Then they ought to set before them the forgiuenesse of sinnes from the doctrine of the Gospell of grace But cōtrariwise they ought to propound wrath and the iust iudgement of God against the disobedient stubburne except they conuert repent The keyes of the Church And these indeede be the keyes of the Church which Christ had promised to Peter and in him to the other Apostles and to all Pastors which also after his resurrection he deliuered to his Apostles whē he sent them to preach the Gospell throughout the whole world Theoph. But why did he then promise those keyes to Peter alone which neuerthelesse as thou sayest he meant to giue to the other Apostles also Matth. Because
by the which we passe ouer vnto euerlasting life and a way is made for the resurrection which neuerthelesse of it owne nature is a punishment of sinne and putteth vs in mind of it But it is not sent to the faithfull to call them to account for their sinnes as it commeth to passe to the wicked Theoph. Whether the declaration of Gods mercy giue men occasioÌ„ to continue in their sins By the solution and answere of these questions me thinkes I vnderstand this that by the ministery of the Church all sinnes of what kind soeuer be forgiuen to the penitent Moreouer that there is no other satisfaction for them required of God besides the most precious bloud of Iesus Christ by the which both the fault punishment of them is wholly takeÌ„ away which doctrine doth indeede bring the greatest consolation Howbeit before I make an end of this speech I wil aske of thee whether that indulgeÌ„ce of God or easinesse to forgiue ministreth vnto men occasion to flatter themselues in their sinnes and to continue in them Matth. Yea rather cleane contrariwise for the hope and assurance of obtaining pardon doth stirre vp the godly that they do not cloake or maintaine theÌ„selues in their sinnes Whereunto that saying of the Prophet is to be referred With thee there is mercie that thou Psal 138. 4 mayest be feared For from whence is obedience but from loue and againe whence is loue but from the knowledge and assurance of Gods goodnesse toward vs Moreouer this doctrine of the forgiuenesse of sins pertaineth not to any saue to the penitent But concerning the rest the Scripture denounceth to them the wrath iudgement of God Yea rather the Lord saith by the Prophet that euen as hee will forget the Ezech. 3. 20 sinnes of him that repenteth so he will not remember the righteousnesse of him that shall turne froÌ„ the right way Whereupon it is plaine that this doctrine doth not onely bring very great comfort to the faithfull but also doth continually spurre them forward to apply themselues to amendement of life CHAP. II. Of the Sacraments ordeined of God to bee as it were seales of the word that wee may with more assurance embrace the promises by Christ reuealed in the word Theophilus HItherto we haue sufficiently spokeÌ„ of â—he ministery of the word Now we are to come to the sacraments And first declare vnto me what Sacraments be Mat. What Sacraments be They be signes and Sacramentall rites ordained of God in the Church to bee adioyned to the preaching of the word that the promises of Christ made in it may be confirmed in vs more and more Theoph. Why are those signes and SacrameÌ„tall rites called Sacraments Mat. The ancient teachers of the Christian church called them by this name in respect of the affinity or nearenesse betweene them and a Sacrament that is to say that solemne oath by the which souldiers bound themselues to the Emperour or chiefe Captaine Theoph. Shew me that affinitie or agreement Mat. First as souldiers when they receiued their pay bound themselues to the Emperour by solemne oath to liue and die vnder his gouernment so we when wee are partakers of the signs which God hath appointed in his Church by the which hee bestoweth vppon vs spirituall giftes do binde our selues to him by the same oath Moreouer as souldiers when they tooke vpon them this oath receiued the Emperours badge that by it they might shew themselues to be as it were addicted and giuen vnto him so also we when we are publicklie partakers of the Sacramentes which God hath instituted in his Church do as it were take vpon vs the ensigne or armes of Christ that it may be knowen we serue God and professe true Religion Theoph. I vnderstand the meaning of the word Now we are to come to the thing it selfe Thou saidest they were ordained of God for the confirmation of the promise made of God through Christ in his word What is that promise Matth. It is expounded of Christ himselfe in these words So God loued the world that he gaue his onely Iohn 3. 16. begotten Sonne that whosoeuer beleeueth in him should not perish but haue life euerlasting The Sacraments therefore bee as it were visible pledges of the loue of God towards vs by the which we are confirmed in it But because that loue is grouÌ„ded in Christ alone the Sacramentes represent vnto vs no other thing but the vnioÌ„ and fellowship 〈◊〉 we haue with him and his giftes Theoph. Of whom ought the Sacraments to bee ministred Matth. Of whoÌ„ the Sacraments ought to be ministred Christ committed that office to them alone to whom the preaching of the word is committed without the which the Sacramentes ought not to bee ministred for they be as seales of it Theoph. There is therefore a verie great likenesse agreement betweene the word and the Sacraments Matth. Verie great For by both of them God doth offer vnto vs Iesus Christ his sonne with all his giftes and we are made partakers of them if they bee not refused of vs by vnbeliefe This is one difference that the preaching of the word affecteth the hearing but the Sacraments affect the other senses whereuppon of a certaine father they bee most fitly called visible words for they do present Christ and his benefits as it were before our eies and deliuer them into our hands that our faith might bee confirmed by those sundrie meanes we come so much the nearer vnto him feel the greater working of his spirite within vs. Theoph. What conditions bee required in the Sacraments Matth. Three without which they cannot be truely Sacraments but false Theoph. What are those conditions Matth. What conditions be required in Sacraments First that they be ordained of God 2 Secondly that there bee a commandement of God for vs to vse them 3 Thirdly that there be also a certaine promise by the which it is assured that we shall be partakers of the things that are represented by them Theoph. Why saiest thou it is necessarie that they be ordained of God Matth. The first coÌ„dition Because as there is none besides himselfe which can assure vs of the loue he beareth towards vs in Christ so is there not any man that may ordaine visible signes to confirme it Moreouer in the institution it selfe there be three things to be noted 1 The signes and Sacramentall rites 2 The spirituall and inuisible things signified by those signes The second condition 3 The analogie or agreement of the signes with the things signified Theoph. I doe acknowledge it to be necessarie that Sacraments be ordained of God but I desire to vnderstand this why this also is necessarie that there should be a commandement of God to vse them Matth. Because nothing is to be done in the Church of God except there be first the expresse commandement of God who in it is Lord and maister especially when the question
is of things that concerne our saluation such as the Sacraments be Theoph. Why is it againe required that there bee a promise added Mat. The third condition Because vnlesse there be a promise the Sacraments shal be vnprofitable vnto vs. Now that promise which on the behalfe of God hath the effect is as it were the soule of the Sacraments whereupon all their force and efficacy dependeth and not vppon the holinesse or worthinesse of him of whom they bee ministred or vpon the vertue of some wordes pronounced Therefore without that promise the Sacraments shall be nothing else but vaine and fruitlesse ceremonies Theoph Thinkest thou that the Sacraments if they be ministred of some wicked man and hipocrite haue as much efficacie and force as if they were ministred by some good man Mat. I thinke it so as on our part we bring nothing to hinder it as good seed if it finde good ground will beare fruit notwithstaÌ„ding it be sowen of some naughty Vpon whoÌ„ dependeth the efficacy of the Sacraments The number of the Sacraments and wicked man For the vertue of it hangeth not vpon the lower as the Sacraments do not vpon the Minister but vppon the blessing and grace of God alone Theoph. Let vs come to the number of the Sacraments How many be there in the Christian church Mat. Two namely baptisme and the Lords supper Theoph. Seeing they declare vnto vs one thing euen as the word doth namely the loue of God toward vs in Christ what is the cause that they be two in nuÌ„ber Matth. Because by Baptisme God doeth witnesse that we be receiued of him into couenant through the communion of Christ and his giftes but by the supper hee assureth that wee are held and kept in vntill we bee receiued into the heauenly life And for this cause Baptisme is onely once ministred but the Supper oftentimes Theoph Declare this reason to me more at large Matth. Yet to me it seemeth easie For seeing Baptisme is the assured conueyance vnto vs of the couenant made with vs in Christ if it should be iterated or vsed the second time or oftner it were all one as if we said that God had abrogated or disanulled the first couenant to ordaine or appoint another which indeed is altogether contrary to the verie nature truth and constancy of God For the Apostle saith I am 1. 17. With him there is no changing or shadow of turning But concerning the Supper it is altogether required both for edifying and for comfort that it be oft repeated 〈◊〉 â—…sed of vs for asmuch as such in the weaâ—nesse of 〈◊〉 faith wee do euery moment call into doubt whether God will continue in his loue toward vs or no especially when we looke vnto our daily sinnes by the which we are indeed worthie to be excluded by 〈…〉 by this Sacrament God would assure vs of hi◠〈…〉 the which he doth both offer exhibit or giue Iesus christ vnto vs with his treasures in whom alone as hath bin said that couenant and loue hath the foundation Theoph. Whether the Sacraments be necessary to saluation I wil yet demand of thee one question generally pertaining to the Sacraments before wee begin the particular exposition of them both Whether are they so necessarie to saluation that no man can be saued without partaking of them Matth. It is a most absurd opinion of them who think that God hath tyed his grace to the SacrameÌ„ts for they be onely for this end ordained that the grace and fauour yeelded vs before in Christ should be confirmed and ratified therefore it was most excellentlie said of an ancient father Bernard epist 77. That the waÌ„t of Baptisme did not condemne but the contempt of it Theoph. But Christ saith Mar. 16. 16 Whosoeuer beleeueth and is Baptised shall bee saued Out of which words it seemeth may be gathered that Christ determineth Baptisme to be necessarie to saluation no lesse then faith and that the same may bee concluded concerning the Supper out of that which Christ himselfe said in another place Iohn 6. 53. Verily verily I say vnto you except you eat the flesh of the sonne of man and drinke his bloud you haue no life in you Matth. In the first place I will answer to those things which thou saidest of Baptisme whereof I say that in that place Christ doth not set downe the necessitie of Baptisme but rather what is that true faith by the which we are saued namely that it is not dead and hidden but liuely and declared by outward confession Insomuch as the beleeuers be ioyned to the church and be partakers of the preaching of the word and administration of the Sacraments wherunto that saying of Paul ought to be referred We beleeue with the heart Rom. 10. 10 to righteousnesse and confesse with the mouth to saluation And that this is the minde of Christ it is gathered by the member following for he saith But whosoeuer beleeueth not shall be condemned For if this had bin his meaning that no maÌ„ could haue bin saued without Baptisme he would haue said thus But whosoeuer shal not beleeue or shall not be baptized shal be condemned Seeing therefore he saith that vnbeliefe is the cause of condeÌ„nation by the contrary he meaneth that faith is sufficient to saluation which hee himselfe oftentimes coÌ„firmeth when he saith Iohn 3. 36. 5. 24. 6. 4. He that beleeueth in the son hath life euerlasting but hee that beleeueth not in the sonne shall not see life but the wrath of God abideth vpon him Concerning the other place of eating the flesh of Christ and drinking his bloud he doth not there entreat particularly of the Supper but generally of the vnion that we ought to haue with his body which indeed is altogether necessarie vnto saluatioÌ„ as hath bin shewed of vs in the first booke But that vnion is wrought no lesse by the word receiued by faith then by the Sacraments as it hath beene said already CHAP. III. Of Baptisme by the which God testifieth that we are receiued into couenant of him whiles hee doth communicate Christ Iesus vnto vs together with his benefites Theophilus NOw wee are to weigh those two Sacraments each by it selfe and in both those three conditions are to bee searched out that are required to make them truely Sacraments Let vs therefore begin with Baptisme what is the institution of it Mat. The institution of Baptisme First indeed it was instituted of God by the ministery of Iohn Baptist which thereupoÌ„ had his name Afterward it was dedicated and sanctisied of Christ in his own body when he would be baptized of him and when he commanded the Apostles to baptize Theoph. Let vs see those three things which thou saidest were required in the lawfull institution of a Sacrament namely 1 The signe and sacramentall rites 2 The signification of them 3 The likenesse and agreement betweene both Matth. The signe
Cōmuniō of the body of Christ Which words do indeed signifie no other thing but that wee should vnderstand the bread and wine to bee most certaine signes of our Communion and felowship with Christs body and bloud And that doth altogether agree with my exposition Moreouer that is the meaning of these words This is my body which is of these This is my bloud But Luke expoundeth them thus This cup is Luc. 22. 20. that new Testament by my bloud which is shed for you The same exposition also did Paul follow repeating the wordes of the institution And this maner of speach can not admit any other sense without iniurie and violence done to the wordes but that we say that the wine offered in the up is a most sure pledge of the new couenant which God hath made with vs by the precious bloud of Christ The same therefore is to be said of the bread namely that it is a most sure pledge of the vnion which we haue with the body of Christ Theoph. Concerning the first part thou hast satisfied me it followeth that we come to the other Mat. In it I said that the exposition which I brought had no absurditie For there is no let but that we may trulie eate the body of Christ and drinke his bloud to our saluation Yea the foure absurdities which I spake of euen now be auoided For the signes retaine their owne nature The bloud of Christ is not separated from his body The truth of his humanitie ascention and sitting at the right hand of the Father remaineth safe Finally the vnbeleeuers are not partakers of his body and bloud Theoph. Why Christ vsed those wordes and no other in the institutiō of the Supper If that were the meaning of Christ why did he not expresse it in plainer words and lesse doubtfull Mat. He could not expresse that promise in fewer more significant wordes for if he had said This is a pledge or signe of my body there had beene no promise It had therefore beene necessary for him to haue vsed long circumstances of words after this manner I do assure that this bread and this wine doe represent vnto you my body and bloud that as often as you receiue these visible signes you shal be truly and indeede partakers of the things whereof they be signes And this kinde of speach had not beene of such force and weight as that is which he vsed This is my bloud for it compasseth all those things vnder it but with a greater maiestie And for this cause the holy Ghost vsed a like The confirmation of the former interpretation kind of speach in the Sacraments of the old Testamēt in that it giueth the name of the thing signified to the signs themselues to teach vs that such as receiue worthelie be truly partakers of the thing signified Theoph. Declare that vnto me particularly in some Sacraments of the old Church Matth. Gen. 17. 9 10. 11. First God meaning to assure Abraham and his posteritie that Circumcisiō was vnto them a most certaine signe that they were reckened in his couenāt calleth it his couenant The same also saith Moses of Exo. 12. 11. the Sacrament of the passouer For hee calleth it the Lordes passeouer to giue vs to vnderstand that it was a most certaine token of the good will of God which the Israelites had experience of when the Angell destroied the first borne of the Egiptians and passed ouer their houses without touching them whereof the passeouer was a Sacrament The. Indeed these kinds of speaking do come somewhat neare to the words of Christ vsed in the institution of the holy Supper But I aske of thee if there bee any altogether like vnto them and that haue the same meaning with that which thou hast alledged Mat. There be For the Apostle speaking of the Sacraments which the father 's vsed in the wildernesse saith 1. Cor. 10. 4. that the rocke that is the water which Moyses had not without miracle brought out of stone was Christ To teach that it was vnto them a most effectuall Sacrament of the Communiō and fellowship which they had with Christ For the same Apostle affirmeth that the fathers did eate the same spirituall meat with vs and dranke the same spirituall drinke Loe therefore a manner of speach altogether like to that which Christ vsed in the institution of the Supper and which hath the same interpretatiō with that which I brought a little before Yea and that more is there is vse of this kinde of speach not onely in the Scripture but also in our common talke for if a king will forgiue an offender the punishment of his faultes deliuering vnto him his letters patents confirmed by his hand writing and seale he will say behold thy pardon And yet he meaneth not that the letters patents bee his pardon but onely a certaine testimonie of his pardon And this similitude very excellently agreeth with the sacramēts that be as it were seales of the word as the Apostle testifieth speaking of circumcision for hee calleth it the seale of the righteousnesse of faith Theoph. I doe now see that thy interpretation doeth expresse the true meaning of Christs words I do also graunt that by those words Christ assureth vs that we are as verily partakers of his body and bloud as we do receiue the bread and wine But how can that be vnderstandest thou that his body is shut vp or inclosed in the bread and his bloud in the wine Matt. Against the error of consubstantiation No not so for the words themselues cannot any way beare it for Christ must haue said my body is with this bread and my bloud is with this wine Secondly wee should make a carnall eating which should lead vs to the three latter absurdities reckened vp of vs when we spake of transubstantiation namely that the bloud of Christ should bee seuered from his bodie that his body should be insinite and finally that the wicked comming to the supper should communicate with the body and bloud of Christ and therefore should obtaine euerlasting life Moreouer Christ himselfe doth teach the contrarie for vnto his disciples iudging the speach which he had of eating his body to he hard he answereth thus It is the spirit that giueth life the flesh profiteth nothing The words that I speak vnto you are spirit and life By which words he declareth most euidently that hee speaketh not of any carnall but of spirituall eating Theoph. Thou hast affirmed before that Christ in that place did not speake of the eating which is in the supper but of that which is spiritually by faith Matth. Of the eating of Christs body and drinking his bloud Euer as the Scripture doth set before vs one Christ so it sheweth one way how to eate his flesh and drinke his bloud that is whereby wee may bee made one with him to be partakers of all his benefites and this is spiritually
by faith Seeing therefore this spirituall eating is aboundantly sufficient to our saluation and is grounded vpō the word of God it ouerthoweth that carnall eating which men by the example of the Capetnaits haue deuised to themselues frō the which also if it could be there is no other profite to be looked for but that which we do receiue by spirituall eating Therefore notwithstanding Christ in that place speaketh not of the sacramentall eating but of that which is by the word receiued by faith neuertheles it may ought to be referred vnto that because it is one and the same eating and therefore whatsoeuer is said of the one must necessarily agree to the other And indeed seeing the question is of the foode of our soules which is spirituall the meat is spirituall it followeth of necessity that the eating is spirituall euen as we can not nourish our bodies except earthly foode be visibly and sensibly eaten for the preseruation of this life Theoph. What doest thou properly vnderstand by spirituall eating Matth. How wee that be in the earth be partakers of Christ his body which is in heauen That Christ although concerning his humane nature he go not out of the heauens yet by the power of the holy Ghost doth communicate vnto vs his body and bloud and that by faith which is in stead of a spirituall hand and mouth by which wee receiue him and apply him vnto vs as hath bin more at large declared of vs in the chapter of Faith And this is the spiritual eating of christ by faith cōtrary to the carnal which som haue dreamed was with the bodily mouth insomuch as the very substance of the body and bloud of Christ was eaten with it Which is a most absurd deuise and yet it is no maruell that some are fallen vnto it For as the spirituall man when he heareth that the body of Christ is to be eaten and his bloud to be drunken vnderstandeth it spiritually for his spirituall hunger and thirst and therefore prepareth his heart by faith so contrariwise the carnall man thinketh nothing but carnally in all this matter and therefore prepareth the mouth of his body to deuour Christ But the saying of Austen is notable Why doest thou make ready thy teeth and belly beleeue and thou hast eaten Theoph But how can it be that Christ which is in heauen should truly communicate his body vnto vs that be conuersant vpon the earth Matth. That ought not to seeme maruelous vnto vs for if the sunne being a creature without life do by his beames communicate the effect and power of it vnto vs that liue vppon the earth by a much more strong reason may Christ which is the sunne of righteousnes by the immeasurable power of the holy Ghost truely make vs partakers of his body in the Supper to whom it is not harder to ioyne thinges together farre distant the one from the other then those that be most nigh Which indeed appeareth euen by that that it ioyneth together all the faithfull notwithstāding they be scattered here and there to become one body whereof Christ is the head That also is shadowed in the Supper for the Apostle saith 1. Cor. 10. 17 We which are many are one body for all of vs are partakers of one bread Theoph. An obiectiō against spirituall eating But some obiect that if in the supper of the Lord we do only spiritually and by faith communicate with the body of Christ there is no great profite of it seeing that is daily fulfilled in vs by the ministery of the word receiued by faith Matth. It followeth not For there be diuerse helps ordained of God to the same end namely to further our saluation in Christ by the holy Ghost Euen as a good Phisition helpeth the health of the patient committed to his trust by sundry meanes Wherefore notwithstanding Christ receiued in the word by faith be alreadie spiritually eaten of vs yet neuerthelesse it is more and more fulfilled in the Supper by the which the Lord so worketh according to his promise that our hearts be more aboundantly inflamed with his loue confirmed in the hope of euerlasting life Theoph. Seeing then it is certaine that we are not otherwise partakers of Christ in the supper but spiritually and by faith it followeth that all they which come to it without faith haue no fruit or benefite by it Mat. That indeede is most true for by their vnbeliefe they refuse Christ whom God oftereth to them in the Supper Wherefore they be onely partakers of the signes and that to their condemnation seeing that so much as in them is they prophane and vnhallow that most holy spirituall banket prouided of God for his children whiles they come vnto it not furnished with that most precious garment namely faith wherby we are iustified before God made the sons of God and bee accompted worthie to sit downe at his table For this cause the Apostle commandeth that euerie 1. Cor. 11. 28 one should prooue himselfe and so eate of that bread and drinke of that cup. Theoph. What is the way whereby each ought to prooue himselfe Matth. Let him try himselfe and see whether hee haue faith which shall bee easie to perceiue by repentance as it hath beene said of vs in the proper place Whosoeuer therefore is not any way touched with repentance is altogether vnworthie to bee admitted to the Supper of the Lord. Theop. But what thinkest thou of him that hath some feeling of repentance notwithstanding it be little Matth. If it be so little that it shew not it selfe by turning vnto God and amendment of life it ought to be suspected for true repētāce notwithstāding it be weak doth alwaies shew it selfe by the outward workes In the meane time it is not to bee doubted but that as our faith is alwaies verie weake so the same is true concerning our repentance And this indeed is so in the most regenerate although diuersly for in some it is more in others it is lesse Notwithstanding it is so farre off that that weaknesse should driue vs from the holy Supper that it ought rather to spurre vs forward to come vnto it that by it wee might be strengthened in faith and repentance Euen as the sick man the weaker he knoweth himselfe to be should so much the more earnestly desire meate both to receiue nourishment and to refresh his strength Therefore they onely bee vnworthie to come to the Lords Supper that be ignorant and delight in their sinnes and continue in them for that spirituall foode doeth not as yet belong to them Theoph. But if such men come to the Supper what thinkest thou is to be done Matth. Ecclesiasticall discipline If their vnworthinesse be secret and hidden they ought to be left to the iudgement of God which will one day take vengeance vppon them but if it bee knowen by the order of Ecclesiasticall or Church discipline they ought to be
is certaine that our election and saluation is confirmed by good workes without which as hath bin sayd it can no way be For which cause Peter warneth vs thus Pet. 1. 10 Wherefore brethren giue diligence to make your calling and election sure For if you do these things you shall neuer fall Moreouer the holy Ghost which sealeth that assurāce in our hearts cannot dwell in vs but it causeth good workes Whereupon Iohn saith 1. Iohn 3. 9. Whosoeuer is borne of God sinneth not because his seede remaineth in him neither can he sinne because he is borne of God because he cannot so giue ouer himself to sinnes to continue in them for as much as he is raised vp with true repentance by the holy Ghost Theoph. The second Epitome bringeth no lesse comfort to the minds of the godly then the first did instruction For by it both the conscience is appeased the minde comforted by a most certaine hope assurance of eternall saluation Now the third is behind which thou saydest consisted of both Matth. The third Epitome It containeth an Antithesis or contrarietie of Christian Religion with all other For in the difference betweene thē a faithfull man shall see as it were a new breuiarie of all Christian doctrine which indeed shal be both to his comfort and instruction Theoph. Let vs therfore consider of that difference Matth. It consisteth especially in fiue heads or principall points 1 First that Christiā Religiō maketh all the chiefe points of the doctrine of it to agree with the nature of the true God in the knowledge of whom it strengtheneth and keepeth the godly 2 The other is that it establisheth the glory of God in the saluation of men and so the godly are more and more confirmed in the certaintie of their saluation 3 The third that it ioyneth good workes with our saluation by a most neare band although it be no way grounded vpon them so that the faithfull cannot take any matter of boasting in them 4 The fourth that it openeth a way for vs vnto God to craue of him all things necessarie 5 The fift that it yeeldeth the godlie matter of patience in aduersitie and assurance in daungers These be the true notes of Christian Religion which indeede all other Religions do vtterly ouerthrow because they admit not Christ or else do onely receiue him in part Theoph. We are therfore to weigh these notes to the end we may shew they be established of true Religiō ouerthrowen of the rest Let vs therefore begin at the Christian Religion keepeth the faithfull in the knowledge of the true God first I would haue thee declare vnto me how it keepeth the faithfull in the knowledge of the true God Matth. It doth specially appeare by this because it maketh his perfect iustice to agree with his perfect mercy I say his perfect iustice in as much as it setteth before our eyes no other way to satisfie it but the infinite merit of Christ his sonne wherein also his perfect mercy is manifested vnto vs in that of his meere grace and fauour he gaue him to the death of the Crosse ioyned with extreme reproch to be our redemption as also that for his sake he giueth vs freely euerlasting life hauing no respect to our workes For this cause Paule calleth Christ the Image of the inuisible God In which Col. 1. 15. wordes he sheweth that God cannot be knowen so as his perfect righteousnesse should agree with his most perfect mercy but in Iesus Christ alone Whereunto also ought to be applied the wordes of Christ vnto Philip Iohn 14. 9. Philip he that seeth me seeth the Father Theoph. It remaineth that thou shew that all other Religions do ouerthrow this foundation Mat. False Religions ouerthrow the knowledge of the true God I will do that with a very little labour for this is common to them all to say that men by humane workes and inuentions may satisfie the iudgement of God so they do ouerthrow his righteousnesse which they thinke they can satisfie with vaine deuises by the which he is displeased Moreouer that men by their workes be able to deserue eternall life But whiles they set vp their own righteousnesse thereby to obtaine saluation either in whole or in part they ouerthrow the infinit mercy of god so as they worship an idol in stead of the true God Whereuppon is that saying of Paule Ephes 2. 12 The heathen be without God in the world For as Iohn saith 2. Epist. 9. whosoeuer abideth not in the doctrine of Christ hath not God And againe Christ affirmeth Iohn 14. 6. no man commeth to the Father but by me Theoph. Let vs come to the other difference let vs see how true Religion establisheth the glory of God in the saluation of men moreouer doth assure thē of it Mat. That is by the same doctrine namely because it teacheth Christiā Religion assureth men of their saluation that wee haue eternall life of the meere grace of God without any respect of our works For by this meanes all occasion of glorying is takē frō men is giuē vnto God alone which the Apostle witnesseth Ephes 2. 9. For after that hee hath taught that wee are saued by grace through faith and that not of our selues it is the gift of God not of works he presently addeth least any should boast And in another place he saith Ephes 1. 5. he hath adopted or taken vs to bee his children through Iesus Christ according to the good pleasure of his will But whatsoeuer serueth to set forth the glory of God is a true and sound foundation of our saluation For seeing it leaneth vpon the euerlasting vnchangeable good pleasure of God in Christ it is so sure to those that by true faith be made his members that it cā neuer be ouerthrowen euē as Christ himselfe witnesseth in these words Ioh. 10. 27. My sheepe heare my voyce I know them and they follow me I giue vnto thē eternall life neither shall they perish for euer neither shall any take thē out of my hād My father which gaue thē vnto me is greater thē all neither can any take thē out of my Fathers hand And for this cause hee saith in another place He Iohn 5. 24. that beleeueth in him that sent me hath euerlasting life and shall not come into condemnation but hath passed from death to life Which things being so the faithfull may reioyce with Paule in these wordes I am perswaded that neither life nor death neither Angels Rom. 8. 36. nor principalities nor powers neither things present nor things to come neither height nor depth nor any other creature can be able to separate me frō the loue of God which is in Christ Iesus our Lord. Theoph. It is now thy part to shew that this fundamentall point is ouerthrowen of other Religions Mat. False Religions ouerthrow