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
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
God From whēce it is easie to gather that Christ is the onely foundation of our faith which the holy Ghost hath ingrauen in our hearts And this is as it were the summe of the Christiā faith which commonly is called the Apostles Creede The exposition of the Apostles Creede Theoph. Let vs therefore speake of this confession of faith the whole whereof I desire thee to expound vnto me But before I come to the partes of it I will propound three things wherein I desire to be satisfied of thee proposition 1 First why it is called the Apostles Creede proposition 2 Secondly seeing the doctrine which is contained in it generally belongeth to all the faithfull why we say I do beleeue in God not we beleeue in God proposition 3 Thirdly what properly it is to beleeue in God Mat. The word Symbolum which in English sometimes we translate Creede in this place signifieth as it were the gathering together of many parts into one which terme doth not vnfitly agree to the confession of faith which we see is made of many articles Now it is called the Apostles Creede because it containeth as it were a brief summe of all the Apostolicall doctrine written in the bookes of the old and new Testament Theoph. Let vs come to the other point whereof I doubted why do we say rather I beleeue in God then we beleeue seeing this doctrine is generall and all Christians are bound to beleeue it Mat. That is for two causes cause 1 First because every man can giue testimonie of his owne faith but of another mans faith he cannot cause 2 Secondly to the end we should vnderstand that these articles were not written so much to teach vs as that by them we should be built vp to saluation otherwise they should profit vs no more then if a sicke man saw a medicine hauing vertue to driue away a maladie the working whereof he knew and yet did neglect to take it Now we professe that applying of it to our selues when euery of vs saith I beleeue Theoph. As farre as I perceiue there is no little likenesse betweene the sickenesse of the body and the sicknesse of the mind as also betweene the way of attayning the health of the one the health of the other Mat. Yea indeed there is great likenesse For as in the sicknesse of the body there be three degrees to the obtaining of health that is to say the 1 Knowledge of the sickenesse 2 The knowledge of the remedy 3 And the applying of it So also it fareth with our spirituall sicknesse sinne For whosoeuer knoweth that sicknesse is come to the first degree of health If he know the remedy which is Christ he is in the second But all this is to no purpose except the remedy by applied by faith Theoph. Let vs therefore come to the third What is it properly to beleeue in God Mat. To beleeue in God When we speake of God we say that we beleeue three manner of wayes belief 1 First to beleeue one God belief 2 Secondly to beleeue God belief 3 Thirdly to beleeue in God Wherof the first two degrees are they by the which at length we come to the third To beleeue one God is as much to say thou beleeuest that there is one God To beleeue God is to beleeue that God is true concerning his promises declared in his word To beleeue in God is according to those promises to put thy whole trust and hope in God which belongeth to the faithfull only who by true faith apply those promises to themselues Theoph. Thou doest then account them infidels that stand still in the first or second degree Mat. I do indeed for they beleeue no more then the deuils themselues do Theoph. Thou hast satisfied me we are therefore to come to the parts of the Creede Mat. The parts of the Creede They are foure 1 Of faith in God the Father 2 Of faith in his sonne Iesus Christ 3 Of faith in the holy Ghost 4 And concerning the Church Theoph. Why our faith is referred to each person by it selfe But why is our faith distinctly referred to euery person by it selfe seeing that it is one God in whom we beleeue Mat. That our faith may be the better strengthened which is then done when seuerally we perceiue what each person by his distinct propertie hath wrought in our saluation Our faith notwithstanding is referred to one God Theoph. How Mat. It is all one as if a man should say I put all my hope and trust in one God of whose loue I can not doubt For whereas he is distinguished into three persons euery one of them confirmeth in me the assurance of that loue For the Father hath both created me by his omnipotencie and doth also guide me by his mercifull prouidence The Sonne hath redeemed me by his death reconciled me to God the Father and euen now maketh intercession to him for me The holy Ghost by his diuine power hath sanctified me ioyned me with Christ his Church that with it I might be partaker of all his giftes vntill he bring me vnto eternall life The first part of the Apostles Creede which is of faith in God the Father Theoph. In this exposition of the Creede which thou hast euen now made there be some few things whereof I will aske thee I will keepe the order of the parts in propounding my questions Whether the Father onely created vs. I wil therfore begin with God the Father by whose gracious prouidence thou saidest that we are ruled question 1 First I demand therefore whether the Father onely created vs question 2 Secōdly why thou makest here mention of his mercifull prouidence whereof there is no one word in the Creede Now answer me to the first Mat. Those three persons for as much as they haue all one essence namely the Godhead and therfore are one God do nothing apart or a sunder one from the other Therfore both in our creation redemption and sanctification euery one of the persons wrought according to their distinct propertie Theoph. In those three diuine workes shew me this distinctly Mat. Psal 33. 6. Concerning the creation the Scripture doth teach vs that the Father made all things by his word that is to say by his Sonne and by his spirite Concerning our redemption the Father saith Christ so loued Iohn 3. 16. the world that he gaue his onely begotten Sonne to the death for our redēption which death the Sonne suffered by the power of the holy Ghost The same also Heb. 9. 14. so is to be vnderstood of our sanctification whereof the Father is as it were the beginning For Christ praying for the faithfull saith Father sanctifie them The matter of our sanctification is in the Sonne for he addeth Iohn 17. 17. 19. I sanctifie my selfe that they also may be sanctified And the holy Ghost is as it were a cōduit through the which that holinesse floweth
righteous thing that the worship of God should be according to his owne prescription and not after the inuention of men Forasmuch as we also which are created of him do require this of our seruants that they serue vs according to our direction Matth. Right for otherwise we might thinke our selues not the masters but the seruants of our seruants Should it therefore be righteous and iust that God which is our Creator Lord should allow that in vs which is of vs condemned in our seruants as a thing vnrighteous and vniust Theoph. Seeing they onely be good works which God hath commanded in his law let vs see what that law of God is Mat. It is that which himselfe deliuered to his people by the hand of Moses which also with his owne finger he wrote in two tables of stone fifty dayes after the deliuerance of the people out of their bōdage in Egipt which also is commonly called the morall law The morall law Exod. 20. 2. Deut. 5. 6. beginning thus Heare Israell I am the Lord thy God Theoph. Why is it called Morall Mat. Because it entreateth of manners as it appeareth by the etimologie or true interpretation of the word For it sheweth vs the vertues to be followed to obey God as also the vices to be auoyded least we run into his displeasure The Morall law distinct from ceremoniall and Iudiciall But it is also called Morall for difference sake frō the ceremoniall which cōprehendeth the ceremonies prescribed of God in the old Church as also from the Iudiciall or Politicall law which conteineth iudgements and the penalties to be inflicted vpon the breakers of this morall law Theoph. Is not this morall law the same doctrine whereof the Philosophers wrote so many bookes and which they called Morall Philosophie Matth. The Morall law grauen in the minds of men as it were renued by Moses expounded in many places of the Scripture Altogether For it is nothing else but the law of nature which God hath in grauen in the hearts of men which also because by little and little it wore out for it was greatly darkened by sinne he did as it were renew by that proclaiming and writing of it Therefore concerning the Philosophers they onely attained vnto and taught the shadow of that the bodie whereof and the very truth it selfe is most briefly purtrayed or painted in this law and is after beautifully set out in the proper colours in the writings of the Prophets and Apostles For the Prophets and Apostles so often as they entreate of vertues and vices be the true interpreters of this law Theoph. Wherfore sayest thou that the Prophets and Apostles when they speake of vertues and vices be the true interpreters of this law Mat. Forasmuch as the Lord forbad that any thing should be added to the law or taken from it it followeth necessarily that it is most perfect and that therefore whatsoeuer the Scripture in any place doth command or forbid vs ought of necessitie to be referred vnto the law and be accounted an exposition of it And indeed by this meanes he would take away all excuse from the transgressors of the Law Theoph. How Mat. The morall law comprised in verie few words First that no man should pretend the largenesse of it as an excuse why hee had not learned it by heart the Lord would haue it brought into so manie precepts as we haue fingers vpon our hands Wherevpon more then once it is called of Moses ten words More largely declared Afterward least anie by the shortnesse should seeke to excuse himselfe that hee could not come to the vnderstanding of it the Lord would expound and declare his owne minde more at large by his Prophets and Apostles The exposition of the morall Law Theoph. Wee are therefore to examine this morall Law How manie parts be there of it Math. The Lord himselfe is the deuider of it and hath deuided it into two Tables In the former whereof Two Tables being comprised in foure commandements hee would establish true religion for it teacheth all the worship which he requireth of vs. But in the later in six commandements he hath taught the loue friendship and fellowship to bee kept among men for in it hee hath commanded all the things which serue to maintaine peace and agreement amongst vs. Brieflie the first Table commandeth all the dueties which man oweth to God And the later all that man oweth The summe of the moral Law to man according to the will of God For the commandements of the later Table are to be referred to the first that is to saie they ought to bee kept not indeed for our neighbours sake but for Gods sake of whom they be commanded The first Table of the Law Theo. Now we are come to the exposition of the former commandements of the first table I do therefore demand of thee what order thou thinkest good to bee kept that the whole matter may be made the plainer Mat. The order of the first Table 1 My counsellis that in the first place we expound the Preface set before the Law 2 Secondly I will deliuer some general rules of speciall good vse to giue light to euerie commandement 3 Which things being set downe these foure commandements of the first Table shall generally bee expounded and together it shall be obserued of vs how well they agree one with the other And at length wee will come to the exposition of each commandement by it selfe The preface of the law Heare O Israell I am the Lord thy God which brought thee out of the land of Egypt out of the house of bondage Theoph. I will follow the order which thou aduisest and will begin at the preface of the law What therefore is the meaning of it Matth. First the Lord would make vs attentiue to the hearing of the Law when hee saith Heare Israell 2 Hee doth also challenge to himselfe power and the right of authoritie in these words I am the Lord wherein he shewerh that wee owe him obedience as vnto our Lord. 3 But because he requireth of vs not a constrained but a voluntarie and willing obedience he allureth vs vnto it by a rehearsall of his loue toward vs and that is propounded in these wordes thy God that is to say which do embrace thee with good will and fauour Finally he bringeth forth a notable testimonie of that loue when he saith Which brought thee out of the land of Egypt out of the house of bondage In which words he declareth the selfe same thing as if he should say I haue deliuered you from the tyranny of the diuell and sinne that I might bring you to eternall life For that temporall benefite in times past bestowed vppon the people of Israell was a tipe or figure of the spirituall deliuerance of the Church Theoph. But the Lord seemeth not to speake to vs in these words Heare Israell but onely to the Israelites that
with puritie of cōscience Cōcerning the rest so as we auoyd all superstitious humane ceremonies we must vse the libertie which Christ by his death hath purchased for vs. Theoph. What is that Christian libertie Matth. Of Christian libertie It is in euery part of it a spirituall thing the whole force whereof standeth in the appeasing and quieting of fearefull consciences that God may be so much the more earnestly glorified in vs Howbeit it cōsisteth of foure parts the first two whereof notwithstāding they be the chiefe do not make much for that we haue in hand they were also handled by vs in the former booke yea rather they be the argument of it Theoph. Neuerthelesse I would haue them declared by thee in a few words that my memory might be rubbed againe with the things that haue bin already spoken before Matth. part 1 The first is an effect of our redemption namely that Christ hauing by his death redeemed vs frō the slauerie and tyranny of the deuill hath brought vs into the most happy libertie of his kingdome For by it we be taken for the sonnes of God therfore heires of his kingdome For this cause Christ sayd to the Iewes Iohn 8. 35. The seruant abideth not for euer in the house but the sonne abideth for euer Therefore if the sonne haue freed you you shall be free indeed part 2 The other part hangeth vpon the former and it is a fruit of our regeneration by the which when Christ hath set vs free from the seruice of sin we are brought into libertie by his spirit so as both we haue a will and be also able from the heart to serue God Therefore the Apostle saith 2. Cor. 3. 17. Where the spirit of the Lord is there is libertie Theoph. Declare the other parts of Christian libertie appertaining to the speach we haue in hand Mat. Either of them hangeth vpon our redemptiō Now the first is this part 3 that Christ by his death hauing put an end to all the ceremonies which were nothing else but shadowes figures he hath deliuered vs from the bondage of them to the end we might offer vnto him a worship meerely or altogether spirituall But if we be deliuered from all those ceremonies which were commanded of God Col. 2. 6. Heb. 10. 1. by much more strōg reason are we set free from those which were inuented by men which also haue in them plaine superstition part 4 The last part standeth herein that by the death of Christ the lawfull vse of the creatures which we had Of the vse of meates other things lost in Adam through sinne is againe restored and renued vnto vs. Theoph. By what meanes Matth. Men by sinne became the enemies of God and therefore vnworthy to vse his goods but being made at one with him by the death of his Sonne and adopted or taken to be his sonnes we may now with libertie of conscience vse all the blessings of the earth other creatures which he giueth vs to sustaine our life to the end he may be with the more vehemēcie serued of vs vntill he trāslate vs frō this life into that eternall inheritance Hence is that of Paul To the pure indeed Tit. 1. 15. all things are pure but to the defiled and vnbeleeuers nothing is pure By which things it appeareth that Christian libertie doth by no meanes loose the bridle to our carnal desires but stādeth onely in this to bring peace to troubled consciences whether they be out of quiet and full of care about the forgiuenesse of their sins or else be troubled about the vse of the creatures of other indifferent things so as they may vse them most freely without any doubt or scruple of cōsciēces Theoph. But that vse of indifferent things seemeth not to auaile much to the quieting of our conscience much lesse to the spirituall worship of God whereunto notwithstanding it was ascribed by thee Matth. It profiteth much vnto both and indeede first of all except we do certainly know that we may freely vse the creatures of God our cōsciēces shall neuer haue rest yea rather they shall be tossed to and fro with doubting and superstition Therefore Paule saith Blessed is he that condēneth not himself in that which Rom. 14. 22 he alloweth that is to say which is certainly perswaded with himself what is allowed or disalowed of God Concerning the spirituall worship due vnto God as it is defiled by a superstitious abstaining from the creatures so it is much enlarged by a lawfull vse ioyned with his feare and without offence yea rather in this part there is a certaine testimony of the spirituall worship which we desire to giue vnto him when as we will not submit our selues to the superstitious commandements of men Therefore Paule speaking of his Christian libertie saith Gal. 5. 1. In the libertie wherewith Christ hath made vs free continue or stand you and be not againe entangled with the yoke of bondage Theoph. What meantest thou when thou saydest we were to vse the creatures of God in his feare Mat. That it is to say soberly and reuerently as it were before him Theoph. Why madest thou mention of offence Mat. Because it must specially be taken heed vnto that by our libertie we giue no offence to the weake For the doctrine of Christian libertie is not against the rule charitie Theoph. What is an offence Mat. Of offences The word properly signifieth something layd in the way vpon the which he that walketh may stumble and fall In this place by translation or a borrowed kind of sence it is taken for that by the which we are hindered from receiuing the doctrine of the truth or else be turned from it after we haue receiued it In which sence he is sayd to offend one which either saith or doth any thing whereby the saluation of his neighbour is hindered Now that is a most grieuous sinne For Christ saith Whosoeuer shall offend one of these little ones that beleeue me it were better for him that Mat. 18. 6. a mill stone were hanged about his neck and he drowned in the depth of the sea Theoph. May there not be some certaine rule set downe whereby it may be vndoudtedly knowne in what things and how we are to beware that we giue not offence to our neighbour Matth. There is But that we may rightly vnderstand it we must know that there be two kinds of offences The one is called an offence taken which falleth vpon the head of the taker forasmuch as none occasion was giuen As for example if any take offence because his neighbour doth somewhat that is cōmanded of God or refuseth to do some euill thing forbidden of God For euen as our libertie must be subiect vnto charitie so charitie ought to be subiect to the puritie of faith and righteousnesse of the law Therefore thou mayest not offend God to auoyd the offence of
so wholly occupied in their superstitions ioyned most nearely with Idolatrie and do so swell with a vaine opinion of merite that they easily despise and set light by the lawfull keeping of Gods commandements which daily experience doth plentifully witnesse The third commandement Thou shalt not take the name of the Lord thy God in vaine for the Lord will not hold him guiltlesse that taketh his name in vaine Theoph. We haue beene long in the exposition of the second commandement because the matter it selfe required it Now we are to come to the third And first let vs see how many parts there be of it Mat. Three as of the former In the 1 First is forbidden the rash vse of Gods name 2 In the second is commanded the sanctifying of it and this is contained vnder the prohibition 3 The third is a threatning against the breakers of this commandement Theoph. That the exposition of this commandement may be the easier I will demand three things 1 First in what sence the name of God is taken in this place 2 Secondly what it is to take the name of God in vaine 3 Thirdly how many waies it may bee taken in vaine declare what the name of God signifieth Mat. The first part of the third command of Gods name It is first taken for God himselfe as it easie to gather out of the words of Moses Deu. 28. 58 If you shall not keep to do all the words of this Law which are written in this booke to fear that glorious and terrible name the Lord thy God the Lord will make thy plagues wonderfull Secondly it signifieth all those things which concerne his glorie as his word and workes Theoph. But now what is it to take the name of God in vaine Mat. How the name of God is takē in vaine To speake of God or his wordes or workes contemptuously lightly and rashly that is to misuse and to do wrong to his Maiestie For this cause he sayd rather the name of the Lord thy God then my name For this he meant that seeing the Lord is our God we ought to thinke so reuerētly of his Maiesty that to vs it should be most holy without all pollution or disdain Theoph. How manie waies it is taken in vaine Nowe we are to see how manie wayes the name of God is taken in vaine which is the third point of the first part of this commandement Mat. It may indeed be taken in vaine sundrie wayes which notwithstanding I will reduce vnto fiue 1 The first which is also the most grieuous is blasphemie that is rayling namely when a man doth not onely speake contemptuously of God but doth also vse reprochfull wordes and such as sauour of contempt against his Maiestie as they do that renounce God To whom also wee do ioyne all those that trample vnder their feete the most holy mysterie of our saluation that Christ hath wrought for vs and euery where do sweare by his death blood bodie and parts therof as his head and belly and that most commonly purposely not being stirred and moued by anger although indeed there be no anger which can excuse so horrible blasphemie before God Theoph. Such men verily be far off from giuing those thankes which we owe vnto him that he vouchsafed to take vpon him our humane nature and that in it to deliuer vs from euerlasting death he would be abased to the death of the crosse full of reproch Mat. Thou sayest true And therin they shew themselues worse then the very Iewes of whom he was crucified For if they had known him they would not haue 1. Cor. 2. 8. crucified the Lord of glorie saith Paule Therefore except they repent it will atogether come to passe that to their great euill they shall feele his most iust wrath iudgement for as much as they do purposely so profane the benefit of redēption procured vnto vs by him Theoph. Let vs examine another way by the which the name of God is taken in vaine Mat. The prophaning of gods word When we do abuse the holy Scripture which is done specially three wayes 1 First when it is prophaned by ridiculous scoffes and mockings as drunkards and vngodly persons are wont 2 Secondly when it is corrupted that is wrested otherwise then the true sense is as hereticks do 3 Thirdly when any abuseth it to enchantments or sorceries for the healing of men or beastes such like Theoph. But they which heale diseases especially of men by that meanes say that there is no sinne in it seeing they vse good works whereof there followeth a verie good effect namely good health for the most part restored to the sicke Theoph. The deuill vseth to assaile men disguised that is to say he changeth himselfe into an Angell of light to the end he may be the better receiued 2. Cor. 11. 14 For he knoweth that if he were knowne all would abhor him Therfore he can find no better colour then if he make shew of the word of God which neuerthelesse is both corrupted by him and wrested from the true meaning euen as he doth with hereticks or else it is turned from the right and lawfull vse namely doctrine reproof correction and instruction to the healing of bodies and such other delusions wherewith both it is prophaned and the name of God is taken in vaine Whereupon it is plaine that the healing which sometimes followeth those deceipts and iuglings be not of God against whō there is that way great sinne committed but from the Deuill Theoph. Canst thou proue that those kinde of healings be of the Deuill Mat. Yea indeed and that most easily For God vseth onely two wayes to the curing of diseases whereof one is naturall and ordinarie namely by the helpe of medicines whereinto he hath put that vertue force the other is besides the course of nature miraculous when God him selfe doth it by his owne power But that way of healing by rehearsing wordes of the holy Scriptures cannot be called ordinarie or naturall for as much as the word of God is not giuen to heale bodies but soules neither can it bee reckened among the miracles which proceed from the power of God For the power of God is not tyed to the vttering of certaine words notwithstanding they bee verie good or else there were not anie which might not doe miracles at his pleasure which in verie deede is most absurd For thereupon it should followe that God declareth his power not according to his owne will but according to our pleasure Therefore no man ought to doubt but that these kinds of healings be of the Deuill and not of God Theoph. They obiect that it is not like that the Deuill the enemie of mankind should regard and care for the good health of men Mat. That which traitors and poisoners are wont to do namely to flatter thee for a time to the ende they may afterward lay handes vpon thee the
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
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