the Scripture vnderstandeth all the benefites of Christ but for the most part maketh mention of that only because it hath as it were the first and chiefe place Theoph. Let vs go forward What vnderstandest thou by that spirituall food which thou saydest came by the eating of Christes body and drinking his bloud Matth. Our spirituall foode in the Supper First peace of conscience namely because we are more more assured of the forgiuenesse of our sins promised by baptisme SecoÌ„dly the daily growth increase of the new man begun in vs in our Baptisme so as we haue power giuen vs to serue God better and to resist the temptations that are wont to call vs away from his obedieÌ„ce Whereupon followeth an effect of this spirituall food by name that we are coÌ„firmed daily in the hope of eternall life And by these things appeareth that which I haue said of the difference of the Sacraments that Baptisme doth testifie the beginning of our partaking with Christ and his benefites and the Supper the continuance and increase thereof Theoph. Now we are to come to the commandement and promise of the Sacrament Mat. Both be added presently after the words of institution Take eate drinke you all of this do this in remembrance of me Loe the coÌ„mandement it set down theÌ„ the promise This is my body This is my bloud For the meaning of these wordes is as much as if Christ sayd This bread and this wine doe so represent vnto you my body and bloud that they assure you receiuing the visible signes to bee indeede partakers of those things that be signified by them eueÌ„ my body bloud Theoph. But the words of Christ seeme not to haue that meaning but rather that the bread and wine are transubstantiated or turned into his body and bloud Matth. The exposition of Christes wordes The wordes themselues cannot beare it For if Christ meant to haue signified that he would haue sayd thus Let this be made my body or let it be changed into my body Theoph. What then were the meaning of Christes wordes if they were to be expounded according to the letter as they say Matth. They should rather signifie that his body and bloud were changed into bread and wine For if any saw the piller of salt whereinto Lots wife was turned out of all doubt he would say This thing that is this Piller of salt is Lots wife that hee might declare that she was turned into that Piller and such as heard those wordes would take them in that sence Theoph. I perceiue indeede that those words if they were to be expounded literally doe properly signifie as thou sayest Howbeit that sence agreeth not to the wordes of Christ Mat. Thou thinkest rightly and that former agreeth nothing more namely whereby transubstantiation is builded which indeed the very words do not beare yea rather out of it foure absurdities do follow Theoph. Rehearse them Mat. A consutation of the absurdities following vpon Popish transubstantiation 1 First if the bread wine be turned into the body and bloud of Christ there shal be no signes in the holy Supper and therefore it shall not be a Sacrament which indeed cannot be without a visible signe 2 Secondly Christes bloud shal be separated from his body which is most absurd can neuer be Moreouer the body of Christ should be infinite therefore he should not be a very man neither should he haue truely ascended into heauen by which opinion the chiefe points of our faith should be ouerthrowen Theo. Some do obiect that Christs body is now glorified at one the same time may be in diuers places Mat. This objection is vaine for when Christ instituted the Supper his body was not glorified Adde hereunto that the glorification hath not taken from it the nature of a true body but hath taken away the infirmitie and weaknesse of it which was very well obserued of one of the fathers For this cause Peter saith Actes 3. 21 The heauen must hold him vntill the time of the restoring of all things And the Angels in another place Actes 1. 11. So shall he come as you haue seene him go into heauen Theoph. Shew the fourth absurditie Mat. It is this that the wicked and hypoerites comming to the Supper should bee indeede partakers of the bodie and bloud of Christ which verilie were nothing else but to ioyne God SathaÌ„ together Moreouer contrarie vnto that which the Scripture expresly teacheth the vnbeeleuers should be saued For Christ affirmeth Iohn 6. Whosoeuer eateth my flesh and drinketh my bloud hath euerlasting life Theo. Against those who say the reprobatâ—… 〈◊〉 the Supper be partakers of Christes body bloud But Christ vnderstaÌ„deth those which eate his flesh drinke his bloud worthily For the Apostle saith 1. Cor. 11. 29. He that eateth this bread drinketh this cup vnworthely eateth and drinketh to himselfe damnation Mat. The Apostle saith not who so eateth the body of Christ drinketh the bloud of Christ vnworthely but hee that eateth the bread and drinketh the cup. For Christ should offer his body to be prophaned if he made the vnworthy partakers of it Moreouer his gifts be inseparably ioyned with his person and therefore it is impossible that any should communicate with his body but the same also must bee partakers of all his benefites eueÌ„ of euerlasting life For this cause Iohn saith 1. Ioh. 5. 12 He that hath the sonne hath life He that hath not the sonne of God hath not life Those foure absurdities recâ—…ned vp by vs doe most manifestly ouerthrow the opinion of transubstaÌ„tiation against the which experience it selfe it for as much as the bread wine of the Supper if they be kept long do corrupt WhereupoÌ„ it is plaine that their substance it not changed Theoph. I do indeede perceiue that the wordes of Christ do not establish traÌ„substantiatioÌ„ or the turning of the signes into the things signified both because the wordes themselues cannot beare it and especially in that most grosse absurdities do follow thereupon But by what arguments canst thou proue that the expositioÌ„ brought by thee doth expresse the sence of Christs wordes and that that was his meaning Mat. Of the exposition of Christes words in the Supper Seeing there must be an exposition of them it is not to be doubted but that is true and proper which may be confirmed by the testimonie of the holy Scripture whereof no absurditie followeth But that which I haue brought is such therefore it is true and proper Theoph. If thou prouest these two points thou shalt verily ouercome Mat. First that exposition is confirmed by the testimony of the holy Scripture For Paule thus expouÌ„deth the words of Christ instituting the Supper The cup of 1. Cor. 10. 16 blessing which we blesse is it not the Communion of the bloud of Christ the bread which we breake is it not the
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
know that in true prayer we are onely the instruments of God who alone in that as in other good workes worketh the things that concerne our saluation But that is to be vnderstood of all the persons according to the distinct proprietie of euery of them For the holy Ghost prayeth in vs as appeareth by the saying of the Apostle The spitit maketh request Rom. 8. 27. for the Saints according to the will of God The Sonne offereth our prayer to the Father This prayer the father receiueth and louingly heareth Therefore lawfull and true prayer is that which is made from the heart the holy Ghost stirring vs vp which also is directed to the Father in the name of Iesus Christ his Sonne Indeede we haue an example in the holie Scriptures of a certaine prayer made to the Sonne in the which this distinction of the persons is not obserued namely in that which Steuen made while hee was stoned Lord Iesus receiue my spirite Howbeit Actes 7. 59 this example and if there be any such other is not contrarie to the rule of right praying But because we haue begun the exposition of the Lordes prayer wee are to returne to the issue of the speech wee haue in hand and it is this that in this place we be taught that our prayers must be directed to the father which Paule testifieth that himselfe did in these wordes I bow Ephes 3. 14. my knees to the father of our Lord Iesus Christ We may also pray vnto Christ not onely as he is God but also as he is the Mediator that is as he is one person consisting of two natures yet so as the deity be the obiect or the thing which we set before our eyes in praying Likewise also we may pray to the holy Ghost distinguished frō the other persons who with the Father the Sonne is very God And indeede the godly that exercise thēselues in such prayers do a thing profitable worthy to be done so as they be not distracted with the deepe meditation of the distinction of the three persons but alwayes haue their minds fixed setled vpon the vnitie of the essence This also is to be obserued that the name of God is not seldome in the Scripture referred to the whole Godhead And let these things bee spoken by the way For it is not my purpose at this time to declare all things particularly that appertaine vnto this place Theoph. But why doeth Christ commaund vs that comming to his Father we should cal him by the name of our owne Father Matth. Not onely that we should gather seeing hee is the father of Christ that he is also our father but especially for three causes 1 First that we may call vpon him with true faith that is that we may beleeue that he which is our father will not deny vnto vs the thinges which we shall aske of him according to that saying of Christ What Mat. 79. 10. 11. man is there of you who if his sonne shall aske bread of him will giue him a stone and if he shall aske fish will he giue him a serpent 2 Another cause is that wee might vnderstand which hath beene alreadie saide of vs that we ought not to draw near vnto God but in the name of his naturall sonne Iesus Christ For in him alone wee are adopted and made his children 3 The third when we are commanded to call him our father in common rather then particularly properly my father wee be taught that true charitie and brotherly loue towardes our neighbours is required of vs in praier for as much as wee be all the children of the same father heires of one and the selfe same inheritance Whosoeuer therefore make not their prayers to God in the name of Iesus Christ or doe carry priuy hatred or enmitie against their brethren cannot pray to God with this forme of praier Theoph. Why hath Christ added these words which art in heauen Mat. Not to signifie that his Maiesty is shut vp within heauen which indeede as it is infinite the whole world containeth not But 1 That he may bee distinguished from our earthly fathers and that together wee might vnderstand how much better he is then they and more able to help vs. Therefore Christ said to his Disciples If you therefore Mat. 7. 11. which are euill can giue good giftes to your children how much more wil your father that is in heauen giue good things to them that aske them of him 2 Secondly those wordes were added that comming to God wee should lift vp our mindes aboue all earthly and fraile things how beautifull or goodly soeuer 3 Finally that we might earnestly and indeed acknowledge the incomprehensible greatnesse the maruailous wisedome and infinite power of him whom we pray vnto which verily doe farre more clearly shine in the heauens then in the earth to the end we might worship him with the more reuerence and rest vppon him with greater trust and assurance The first petition Hallowed be thy name Theoph. Let vs come to the three petitions that respect the glory of God Which is the first of them Matth. It is contained in these wordes Hallowed be thy name Theoph. What is the meaning of it Mat. The exposition of the first petition We desire of God that the knowledge of him may bee spread abroad throughout the whole world that his name may be sanctified that is that all men may giue him his due honor Theoph. Wherefore makest thou mention of the knowledge of God which Christ mentioneth not in this petition Mat. Because God cannot be truely hallowed and worshipped except his knowledge go before For we cannot worship nor praise him of whom we be ignorant and whose excellency and power is vnknowen to vs. Hence is that saying of the Prophet According to Psal 48. 10 thy name O God so is thy praise vnto the worlds end Theoph. Is not this hallowing of the name of God the same with that whereof thou spakest in the exposition of the third commandement Matth. The very same and therefore the exposition of that commandement may be in stead of an exposition to this petition and shew how the name of God is to be hallowed The second petition Thy kingdome come Theoph. Let vs passe ouer to the second petition Matth. The exposition of the 2. petition It is this Thy kingdome come Now in it wee desire of God that the knowledge of his Maiestie being giuen vnto men he will cause all to be gathered in the Church For in it hee raigneth by the scepter of his word and by the power of his spirite Theoph. That I may the more easily come to the true meaning of this petition I doe first demaund of thee wherefore that rule and dominion which God exerciseth ouer his Church is called his kingdome after I will aske thee concerning the word Come Mat. That rule is called by the name of kingdome for
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
A LEARNED AND EXCELLENT Treatise containing all the principall grounds of Christian Religion Set downe by way of conference in a most plaine and familiar maner Written first in French by maister Mathew Virell after translated into Latine and now turned into English for the vse of our Countreymen 1. Tim. 4. 15. These things meditate and labour in them that thy profiting may be manifest to all The second Impression corrected and amended DEVS IMPERAT ASTRIS Imprinted at London by Richard Field for Robert Dexter dwelling in Paules churchyard at the signe of the brasen serpent 1594. TO THE CHRISTIAN Reader an admonition touching reading IT falleth out in matter of learning as it doeth in matter of meats For as in meates one the selfe same dish is diuersly set forth according to the inuention of the dresser and appetite of the eater so in learning one and the selfe same point is diuersly handled according to the discretion of the writer and capacitie of the Reader Hence it commeth that in humane learning euery writer almost hath his Grammer his Rhetoricke his Logicke his Philosophy and in diuine knowledge his Catechisme his Common places his Commentaries Many complaine of this as a thing which distracteth the mind coÌ„foundeth the memorie and hindereth the iudgement And not without cause For as varietie of meates do corrupt in the stomacke and breede sickenesse rather then preserue health so variety of treatises vppon one and the selfe same thing doth hinder the growth and profiting of diuerse in soundnesse of iudgement and godly life But the reformation hereof is a worke worthy of all the Churches Princes and states in christendome for the beginning and perfecting whereof priuate men can but pray and wish well and euery man carefully look to the warrant of his own worke In the mean time let no man condemne the variety and choise of Gods manifold gifts which both in bodily and spirituall thinges set foorth the riches of his wisedome and goodnesse What then Surely the corruption and vanity of men who doe eyther not vse at all or else greatly abuse the gifts and blessings of God bestowed vpon them This vanity appeareth partly in the foode of the body but more specially in the food of the soule 1. Sam. 28. 23. For no man will refuse his meate except it be in some extreame passion Besides how carefull are the most part in making their prouision how curious in asking what is wholesome or hurtfull for theÌ„ how precise and constant in keeping their hours for dinner supper how willing to keep themselues to some few kinds of meat though they haue often tasted fed on them before But touching the food of the soule which coÌ„sisteth chiefly in the pure vse of Gods publick worship and partly in holy praiers meditations and readings in priuat how many do refuse it as a fruitlesse vnsauory thing And though the most part be content for some carnall respect to shew themselues in the publicke assemblies yet who shall find a faithfull Christian that is carefull to redeeme the time and to make himselfe by priuate reading and meditation more fit to reape fruit by the publicke ministery of the word and sacraments But know thou beloued that as they who through error preiudice or self loue are so addicted to their priuat studies that they despise or neglect the publick ministery shall without speedy mercy from God fal into diuerse fond opinions and dangerous errors and pine away in their ignoraÌ„ce sins so to little purpose is out hearing of sermons abroad if there be not a setled and constant course of priuat prayer reading meditation and conference at home But because my purpose is now to speak only of reading and that very briefly for the argument is infinit and I haue somewhat touched it else where Preface to master Cuppers SermoÌ„s I would entreat thee Christian reader and in the Lord Iesus beseech thee if my request may seeme reasonable that thou wouldst be as wise for thy soule as thou art for thy body as mindfull of the life to come as thou art of this present life Four things to be obserued in reading and that for this end thou wouldest obserue these foure things as well for the one as for the other 1 Prouide the best bookes First therefore make thy prouision of good books especially of the booke of all books I meane the holy Canonicall Scriptures in that respect called the Bible then of some other such as are most fit for thy calling and capacitiy And because thou shalt want either money to buy leysure to reade iudgement to vnderstand or memory to bear away the substance of al good books prouide the best Many wil say they find by experience that in meate and apparel the best is best cheape and thou shalt bee sure to find that among bookes the best will yeeld most fruit to thy soule 2 In chusâ—ng vse the aduise of the godly learned Secondly because the most part are babes in iudgement and discerning of spirituall things though euery foole be wise in his own eyes not knowing what is fit profitable or what is hurtfull and inconuenieÌ„t let me intreat thee to aske counsell and aduise of the godly learned especially of thine owne pastor if God haue blessed thee with an able faithful maÌ„ Heb. 5. 14. or otherwise of him whose publicke ministerie may giue thee hope that his senses are exercised in the discerning of good and euill No wise man will receaue a writing for the least plot of ground without the counsaile of some learned Lawyer nor a medicine for his body without the aduise of some learned PhisitioÌ„ and wilt thou venture vpoÌ„ a booke wherein may be some daÌ„nable error which may coÌ„uay froÌ„ thee thy heaueÌ„ly inheritance or some deadly poison which may kill the soule without the direction of some godly diuine do it not 3 Be constant in keeping of houres Thirdly remember that nothing is more hard then to be constaÌ„t in holy exercises For herein the subtiltie and rage of our inuisible enemie Sathan doth most notably appeare herein the frailtie corruption of flesh bloud will bewray it selfe Here profit pleasure businesse idlenesse matters at home matters abroad coÌ„pany a thousand occasions will lye in our way as so many Lions to let hinder vs. Therefore herein gird vp the loynes of thy mind put vpon thee the whole armour of God dayly renue thy couenaÌ„t of redeeming the time made with God and thy owne conscience Thou seest that men who are most greedy of the world will not misse scarce once in a yeare their ordinary hours of eating and drinking Why then shouldest thou be so sickle vnfaithfull in forgetting omitting the times of reading and praying vnto God 4 Read a good booke through and read it often ouer Fourthly wheÌ„ thou hast begun a good booke giue not ouer till
I bee deceiued the wicked doe not the will of God but God doth his will by the wicked Mat. Thou iudgest rightly For the purpose of the wicked in doing the will of God is far vnlike the purpose of God himselfe Which Isaiah himselfe doeth plainely note speaking of Sennacherib For after that Isai 107. he had saide that hee was the rod of Gods wrath and the staffe of his hand whom hee sent to a dissembling nation whom also he would command to pray and to take the spoile of the people of the Lordes wrath straight way he addeth But he thinketh not so neither will his heart esteeme it so for he imagineth to destroy and to cut off not a few nations Theoph. God then is the maruailous workman which can vse any instrument to do his worke by Mat. Yea indeede he vseth both good and euill to his glorie but in farre vnlike respect For hee guideth the affections of the former namely of the Angels and of the faithfull by his holy spirite so as the worke which he doth by them is altogether good But the other that is to saie the diuell and the wicked are moued by their owne malice and so they do wholly differ from God who neuerthelesse by his wonderfull wisedome doth so guide their actions that in the end they fall out vnto his glorie Theoph. This doctrine excellently agreeth with that which I haue heard of thee more then once namely that the sinnes of the wicked bee from themselues but while as sinning they do this or that thing that is of God Mat. Thou gatherest well For so doth God execute his iudgements For hee punisheth sin with another sinne and for the most part with a sin of the same kinde As murther with murther theft with theft according to the vnchangeable sentence pronounced by himselfe Gen. 9. 6. Whosoeuer sheddeth man his bloud by man his bloud shall bee shed Isai 33. 1. Woe to thee that spoilest when thou hast made an end of spoiling thou shalt bee spoiled Theoph. But often times it falleth out that the wicked prosper so as they be free from all aduersitie yea from deserued punishments the godly euery where be pressed down with afflictions Mat. Indeede God punisheth some sinnes in this world that both his prouidence and iustice may appeare for else he might seem not to care what mē did And againe he leaueth many things vnpunished that we may vnderstand there is another life after this wherein he will most seuerely reuenge all the sinnes of men yea with the greatnes of punishment recompēce his long patience toward them wherewith by his innumerable benefites he called them to repentance But concerning the afflictions of the godly when God sendeth thē he hath regard both to his own glory and to our saluation For according to the saying of the Apostle all thinges worke together for the best Rom. 8. 28. vnto them that loue God I omit that there may be many Hypocrites among the faithfull whose sinnes God doth worthely punish Theoph. Of afflictiōs But what profite may the faithfull reape by their afflictions Math. What profite not one kinde but manie which for the helpe of memorie I will bring into sixe heads Theoph. Declare the first Mat. The first vse of afflictiōs humilitie By them God bringeth vs to humilitie while by our owne experience hee prooueth that what soeuer goodly thing wee wondred at in our selues is nothing Hereuppon was that speach of Dauid With rebukes thou chastisest men for iniquitie thou makest his beautie to consume as a moth surelie euerie Psa 39. 11 man is vanity Theoph. What is the cause that God doth so humble vs Mat. 1 First that all glory and praise may bee giuen vnto him alone 2 Secondly that we may put away that same vaine confidence which naturally sticketh within vs so to fly to him alone and to put our trust in him 3 Last of all that we may bee the better prepared to receiue his gifts 1. Pet. 5. 5. which hee giueth not but to the humble Theoph. Come to the second point Mat. The second vse of afflictions repentance By afflictions God calleth vs to true repentance For when he chastiseth our sinnes hee doeth this to make vs vnderstand how much hee detesteth sinne wherein we do not a little flatter our selues that so also we might detest them Moreouer with this he tameth the rebellion of our flesh euen as husband-men are wont to tame theyr stout cattell with the plough and daily more and more teacheth vs obedience Hereuppon Dauid sayth It is good for mee that I was afflicted that I may learne Ps 119. 71. thy statutes Theoph. This bringeth that to my remembrance which before this time I haue heard of thee namely that God by afflictions doth correct our vices that he may allure vs vnto vertue Mat. Thou sayest well For euen as iron if it bee not occupied is marred with rust and the earth except it bee dressed bringeth foorth onely briers and brambles So also the godly if they bee not exercised with diuerse afflictions do as it were fall a sleepe in their pleasures and become dull and slowe to Gods seruice so as in steade of fruites beseeming repentance they bring foorth nothing but vanity and folly Therefore the Apostle sayeth to the Hebrewes Heb. 12. 11. euery affliction for the present time seemeth not ioyous but greeuous but afterwards it bringeth the quiet fruite of righteousnesse vnto them that are thereby exercised Theoph. It is now time to come to the third point Math. The 3. fruite of afflictions pitty to others By afflictions God worketh this in vs that wee learne to pitty such as be in distresse For no man hath compassion or suffereth with another who himselfe hath not suffered before By this argument the Apostle to the Hebrewes prooueth that Christ will haue compassion vppon our afflictions and that hee will bee our aduocate with his Father These bee his wordes wee haue not an high Priest which cannot be touched with the feeling of our infirmities but such a one as was in all thinges tempted in like sort yet without sinne Theoph. Go forward declare vnto me the fourth point M The fourth vse of afflictions praier By afflictions the Lord shaketh of our drousines and doth stirre vs vp to earnest prayer In so much as not without good cause afflictiōs be called the schoole of the holy Ghost where we are taught to pray well The Lord also commaundeth vs to pray in the time of trouble promiseth that we shall be heard Call vpon Psal 50. 15 me in the time of thy trouble and I will deliuer thee thou shalt glorifie me Which all the faithfull do often proue true in their owne experience For as the same Prophet saith Psal 34. 19 the Lord is neare those that be broken in heart and will saue the contrite in spirit Theoph. That is a most
instructed to what temptation each article of the faith is opposed or set against that if at any time neede shall be I may make my vse of them Matth. The vse of the articles of the faith against the sundry tēptations The things which haue bene spoken by me in the former Chapter of the person and office of Christ there is no cause in this place to repeat This onely I will shew that each article is placed in most exquisite order to the end we might acknowledge in Christ remedies against euery kind of spirituall sicknesses and against all the punishments which we haue deserued Psal 51. 7. Ephes 3. As first of all we indeed be conceiued in sinne by meanes whereof it is that wee are the children of wrath The remedie against this euill is that which in the first place we beleeue of Christ Conceiued by the holy Ghost Math. 1. 20 namely that he was conceiued by the holy Ghost that we may know our conception to be sanctified in Christ so as now euen from our first beginning we are by him consecrated to God the Father Theoph. Why was it necessarie that for these things Christ should be conceiued by the holy Ghost Mat. Because the naturall order of humane generation is defiled and corrupted so as it was altogether necessarie that the holy Ghost should haue the worke in that conception to purge and cleanse the substance of the virgin of whom he was conceiued and that thus he might be pure and farre from the blot of originall sinne wherewith if he had bene defiled he himselfe should haue needed a redeemer and mediator so farre should he haue bene from redeeming vs and from being able to reconcile vs to God the Father Ad hereunto that there can be no ioyning of the Godhead with that that is vncleane Theoph. Borne of the virgin Marie Gal. 4. 14. Mat. 1. 13. Wherefore hauing mentioned his conception is it by and by added that he was borne of the virgin Marie Mat. It was to teach vs that he did not onely take our nature as one which was made of a woman as Paule speaketh Gal. 4. 4. Mat. 1. 23. but also that we might know him to be that verie redeemer and Messias promised to the fathers for as much as he was borne of a virgine descending from Adam and Dauid according to the Prophesies of the Prophets and that in the time and place by them appointed Theoph. Why was it necessary that his mother should be a virgin Matth. That both in his conception and natiuitie the worke of God might the more plainer appeare and that there might be nothing whereby to darken it neuer so little Theoph. Declare the other articles Mat. Because after our conception and birth for the innumerable sinnes by vs daily committed we had deserued to suffer euen in this life all manner of reproches and contumelies and besides in time to come hereafter most grieuous torments both in soule and body it is expresly mentioned that Christ suffered all those things for vs when it is sayd Suffered vnder Pontius Pilate he suffered vnder Pontius Pilate for vnder him for vs or in our steed he was bound railed vpon beaten and crowned with thornes Moreouer we had deserued most cruell death with reproch and shame this also Christ suffred for vs Crucified Mat. 27. 35 For he was crucified between two theeues which kind of death was accursed of God himselfe for it was appointed for euill doers wicked men Dead But by dying he ouercame death so as death is now to vs not deadly but making aliue Mat. 27. 50 Moreouer the Iudge is named vnder whō he suffered not so much to proue the certainty of the story as to teach vs that Christ notwithstāding he were most iust innocent was for vs condēned before an earthly Iudge as a guiltie person that by his most vniust condemnation we should haue full absolution and discharge before the Iudgement feate of God Theoph. I desire to haue that more largely declared by thee which I heard euen now of the death of Iesus Christ namely that by dying he ouercame death so as it is not now deadly vnto vs but making aliue Matth. How Christ brought death to death That thou mayest vnderstand these things rightly it is to be knowne that death whē it wold haue swallowed vp Christ in whō is the foūtaine of life was it selfe swallowed vp of him so as he became deadly to death according to the Prophesie of Hosea Hos 13. 14. O death I wil be thy death Seing therfore by the death of Christ death is swallowed vp in victorie now the faithfull are deliuered frō the tyrannie of it There is no cause then why we should feare it nay rather let vs be bold to prouoke and as it were to challenge death with the Apostle crying out 1. Cor. 15 54. O death where is thy victorie Theoph. But it doth still daily exercise it tyrannie vpon the faithfull for it killeth them Mat. Death deliuereth the faithfull frō innumerable deaths Nay rather cleane contrariwise For while it seemeth to kill them it deliuereth them from a thou-and deaths that is to say from the innumerable troubles of this world to the end they may liue most blessedly in the heauens Theoph Let vs go forward to the rest Mat We had deserued that our bodies after death should be thrust into the graue which is deaths prison and that our soules should be cast downe into hell to be tormented with euerlasting paines Christ that he might remedy both these euils would haue his body buried that so he might pursue death it selfe being ready to dye into his owne hold that is to say into the graue whose nature therfore he changed so as it is no more to vs the goale of death but a place appointed of God wherin our bodies are kept against the day of the glorious resurrection For this cause the scripture affirmeth Acts. 7. 60. 1. The. 4. 13 that the faithfull departed are not dead but a sleepe Whereupon it came to passe that the fathers of the primitiue church named those places wherein the bodies of the faithful were buried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say sleeping places Moreouer Christ would tarrie in the graue some dayes that so it might certainly appeare that he was dead indeede But then he descended into hell for vs He descended into hell when he endured those most extreme torments and sorrowes euen the wrath of God which we had deserued Now those were the euerlasting punishments Mat. 26. 38 which we should haue suffered Vpon the feeling of these sorrowes he sweat bloud in the garden and not for feare of bodily death for otherwise he should haue bene the most fearefull of all other men Moreouer these sorrowes caused Luc. 22. 44. Mat. 27. 46 that in the verie agonie he cryed out my God my God why
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
much as he is the maker of both Theoph. Againe they do alleadge for themselues the example of Naaman the Syrian who being lightened with the knowledge of the true God by that miraculous cure said vnto the Prophet Herein the Lord be mercifull to thy seruant when my Lord shall go into the house of Rimmon to worship there and shall leane vppon my hand and I bowe my selfe in the house of Rimmon in this bowing my selfe in the house of Rimmon the Lord I beseech to forgiue his seruant in this thing To whom the Prophet answered Go in peace Of which words they gather that the Prophet gaue his consent he should do that thing Matth. This example maketh more against them then for them For that Naaman the Sirian the chiefe Captaine of the hoast of the king of Aram and most deare to the King himselfe when he was first conuerted to the religion of the true God knew that he sinned if hee did but onely apply himselfe in his seruice and bowing to the King while he worshipped and hee prayeth God to forgiue him that sinne But these our Nicodemits which haue so many yeares bene taught the knowledge of God and of his spirituall worship and indeede farre more clearly then the Fathers vnder the Law euer were cannot be brought thus farre to confesse that they sinne when euerie where of their own voluntarie accord and without anie inforcement of the kings authoritie that vseth their seruice they be partakers of Idolatrie and superstitions Verily the confession of Naaman the Syrian shall be sufficient to condemne them in the day of iudgement so farre off therefore is it that by it they can by anie meanes defend themselues Concerning the answer of the Prophet Go in peace he doth not by it allow the sinne of Naaman Neither was it his mind to flatter Naaman but when hee saw him in so little space of time to haue profited so well in the knowledge and feare of God so as freely he confessed and condemned his owne infirmitie he incouraged him and putteth him in hope that God would strengthen him and bring that to perfection which he had begun in him For this cause he saith Go in peace But if he had had to do with the Nicodemits of our age hee would haue vsed farre other manner of speach would haue alowd cried out the same thing which Elias that went before him did to the Iewes of his time mingling the worship of Idols with the seruice of God How long 1. Reg. 18. 22. do you halt betweene two opinions if the Lord bee God follow him but if Baal be he go after him Theoph. I am not a little glad that I haue gotten the meaning of that place for sometimes I haue beene troubled about the loosing or vntying of that knot I do not therefore now thinke that the Nicodemits haue any excuse wherewith to cleare themselues from the crime of Idolatry For as much as it is plaine that this excuse of theirs is nothing worth Math. Adde hereunto that there be against them the examples of Daniell and his fellowes and of innumerable Martyrs who rather chose to suffer most cruell death then neuer so little to make shâ—we that they worshipped Idols For as much therefore as they dare not accuse these faithfull seruants of God of rashnesse of whom the Scripture it selfe reporteth honourably this one thing remaineth that they condemne themselues because they feare men more then God of which fault there is no doubt but their owne conscience accuseth them Let them therefore thinke vpon that sentence pronounced by God against the fearefull that is such as knowing the trueth doe for feare dissemble it whom he ioyneth with vnbeleeuers abhominable murtherers whoere-mongers sorcerers and lyers to whom he saieth their part is appointed in the lake which burneth with fire and brimstone which is the second death Let them I say remember Apoc. 21. 8. that sentence that if they haue any care of their saluation they may preuent the wrath and iudgement of God by true repentance Theoph. Let vs now returne to the wordes of the commandement why did he rather say to them that hate me then to them which do not obey me Math. That he might make the vngodlinesse of such as obey him not especially which breake this commandement more manifest For by that disobedience they doe declare the inward hatred which they haue against him But contrariwise the godly by keeping of his commandements doe witnesse the loue and reuerence they carrie him Whereby it is apparant how much Idolaters and superstitious persons be deceiued when they thinke to declare their loue toward God by their mad Religions For as much as God himselfe testifieth that those deuises bee signes of extreame hatred against him And indeede by these Of good intents thinges is ouerthrowen that most false and hurtfull principle of Idolaters wherein they affirme that all things which be done with a good intent that is with a minde to serue God are well done Theoph. But surely it seemeth necessarie that good intents cannot be ill Math. True if thou vnderstand them of such as be good indeede Theoph. What are they Matt. Such as are grounded vpon the expresse word of God For the other which bee against the word of God howsoeuer men esteeme them to be good yet are they most naught displeasing vnto God Therefore the good intentes as they call them of Idolaters and superstitious persons are no better then the intents of the Iewes which put Christ to death or of them which haue slaine almost innumerable faithfull seruants of Christ of whom Christ himselfe witnesseth Ioh. 16. 2. that they thought they did God seruice Theoph. Let vs go forward Why doth God speaking of punishment mention onely three or foure generations and of reward nameth thousands Math. To teach vs that hee is more inclining to gentlenesse and doing of good then to seuerity Notwithstanding the sentence pronounced of God is not so generall but hee keepeth this free vnto himsefe to shew himselfe mercifull when hee pleaseth to the children of the wicked and also to refuse and cast off of the children of the faithfull whom it shall seeme good vnto him Neuerthelesse hee so tempereth it that it may bee knowen that his promise and threatning are neither vaine nor deceitfull Theoph. But these thinges seeme to agree rather to the whole Law then to this one commandement Matth. Right for the Apostle witnesseth Ephes 6. that the fift commaundement is the first with promise namely speciall Theoph. Wherefore then are they put into this commandement Mat. Because the breach of the whole law followeth vppon the breaking of this For where any goeth about to set vp another besides the true God the whole law is now broken of him For whatsoeuer may be performed or done by him cannot be iudged to be the obedience of God but of the Idol which he hath made Moreouer Idolaters are
more easily the same vseth the Deuill For if he heale the diseases of cattell he doth it with no other minde but to bind the owners of them to him selfe if he bring any case to our bodies he doth it to bring the soule in bondage to him selfe for that cause that at length he may thrust bodie and soule with him selfe into hell Finally he doth alwayes vsurpe dominion and Lordship ouer them to whom he maketh shew of seruing for a time Theoph. It were therefore better for a man to serue himselfe then to haue such a seruant Matth. It were so and indeed to be holden with sicknesse all the time of our life rather then to recouer our health by his helpe Theoph. I will yet demaund one thing whence hath the deuill this power that he can heale the diseases of our bodie Matth. God permitteth it vnto him by his iudgement as it hath bene sayd of vs that they should more and more be blinded which flie to the deuill that by their owne desert they may perish in their errors Theoph. The third manner of taking Gods name in vaine is behind Mat. Gods name takē in vain by dissolutenesse of life It is when a man professeth him selfe to know God but denieth him in his deeds that is whose whole life yeeldeth nothing but offences stumbling blocks Of whom there is mention in the Prophet for thus the Lord chideth with them Why doest thou declare my statutes takest my law in thy mouth seeing thou hatest Psal 50. 16. to be reformed hast cast my words behind thee The same also is to be thought of hypocrites which are farre worse then these for in words outward deeds they doe vainely make shew of the feare of God but their heart is verie farre off from him To this number also they may be reckened whose minde wandreth about other matters while they are praying Theoph. Let vs come to the fourth maner of taking Gods name in vaine Mat. When wee speak of god without cōsideration When this word God or the name of Iesus is vsed of vs either rashly or without cause as manie do with whom it is ordinary that in the way of maruelling or wondring they oftē vse these speeches my God Iesus Theoph. But thou shalt hardly perswade these that they take the name of God in vaine notwithstanding it be often vsed of them for they say it is better to name God then the Deuill Mat. Our nature is so corrupt and so vsed to sinne that we see not anie but the greatest which indeede if they be weighed by our iudgement shall bee taken for verie small For this cause God gaue vnto vs his Lawe which is as it were a glasse and a most perfect patterne of holinesse that by comparing our actions with it wee might acknowledge our sinnes and studie to amende But of these things shal be spoken more at large when we shall come to the vse of the Law Now we are to examine that most damnable maner and to compare it with this commaundement of the Law Thou shalt not take the name of the Lord thy God in vaine What is this in vaine do we onely then sinne against it when it is set vpon by vs with blasphemies renouncings of it No in no case but then also whē it is named either with contempt or rashly But what is he that being in his right mind seeth not that it is both cōtemptuously and rashly vsed in these maners of speaking If any haue bin at a feast which peraduenture hath not bin without riot and other sinnes he will not feare to vtter these words according to the custome amōg vs O my God how excessiuely haue we laughed O my God how richly daintily were we entertained If any of our seruāts disquiet vs by their vnskilfulnesse or slownesse straightway he shall heare O God how foolish thou art O God how slow thou art If we find any place filthy and vncleane or if we smell any ill sauour by and by shal the name of God be mingled with these things in these words O God what a filthy place O God what an ill sauour do I smell These examples most common among our countreymen were to be alledged that we might so much the more plainly shew how greatly the name of God is vsed contemptuously and rashly of vs. A certaine ancient left it written that if we haue a costly garment we do then onely put it on when we go to the companie of great personages and do most carefully looke vnto it that it be not spotted in somuch as we shun and auoyd all such things as might soile it But the most holy name of God with the excellencie and worthinesse whereof no garment no not any creature is indeed to be compared is so little esteemed of vs that it is continually intermedled with vaine and idle speeches with raylings and filthinesse Theoph. I do acknowledge that the name of God is abused with very great cōtempt in the speeches which thou hast reckened vp but that sin is so common that in very deede the godly themselues and such as desire to reforme their liues be not free from it for a mā shall find very few that sinne not in this point Mat. It was the cause why I haue handled that sinne more at large to the end it may the better be knowne especiallie to such as be touched with any feare of God that by the reuerence wherewith they honor his name they may be moued to amendment which they shall with very small labour attaine if they giue their minds vnto it Theoph. Let vs come to the fift and last way whereby the name of God is taken in vaine Matth. When any sweareth by him vainly Theoph. Of swearing Before I demand how any sweareth by the name of God vainly I would haue thee to declare what an oath is Matth. It is the calling of God to witnesse for the confirmation of the vnknowne truth of our speech Theoph. How many kinds of oaths be there Mat. Two For the one is of things past the other of things to come namely when any thing is promised with an oath which promise if it be made vnto God is called a vow Theoph. Let vs consider how a man sweareth by the name of God in vaine Mat. That is as often as those circumstances which are required in an oath are not kept Theoph. How many are those circumstances Matth. In an oath which is of things past there are three without which the oath shal be altogether vaine 1 The first is that the thing whereupon we are about to sweare be not only true but also that the truth of it be certainly knowne to vs. 2 The second is that the thing be of some weight aswell to the glory of God as to the loue of our neighbour 3 The third is that the truth of that thing by any other meanes cannot be brought to light
commaundement the Lord forbiddeth false witnesse bearing which is no small hinderance to the ending of cōtrouersies doth command that we speake the truth both before the Magistrate and elsewhere in all kinde of matters Finally because the Law-giuer is spirituall he would teach vs that his law also is spirituall that is that not onely outward obedience is required by it as the lawes made by men do but euen the inward affection of the heart Therfore vnder the name of concupiscence which he forbiddeth in the last commaundement he requireth also this that we obey him with all our heart so as there be not anie thing in vs be it neuer so litle that is contrarie to his will The fift commandement of the Law Honor thy father thy mother that thy dayes may belōg in the lād which the Lord thy God giueth thee Theop. Let vs go to the particular exposition of each commandement of the last Table And let vs begin at the fift which is the first These be the words of it Honor thy father and thy mother c. Of how many parts standeth it Math. Of two the first is a precept namely that we honor father and mother the other is a promise made to the keepers of this commaundement which is that they shall liue long wherein secretly is contayned a threatning against such as breake it Theoph. That we may clearly vnderstand the former part two questions are to be determined of vs. First whom God comprehēdeth vnder the name of parents Who be cōprehended vnder the name of parents And secondly what is to be vnderstood by the name of Honor. Answer therefore to the first question Matth. Vnder the name of parentes they all be comprehended who by any means in respect of their office are bound to do the dutie of parents toward vs namely they that ought to haue care for our instruction health life preseruation of our goods credit and peace For in these things is contained the dutie of parentes toward their children Therfore vnder the name of parents are to be vnderstood first 1 Gardiās tutors that be to vs in stead of parents 2 Magistrates who also bee called fathers of the countrey 3 Ministers of the Church and Schoole-maisters which be our spirituall parents 4 Husbands toward their wiues 5 Maisters toward their seruants Theoph. What is the cause that God hath comprehended all these aboue mentioned vnder the name of parents Mat. Because such is the naughtinesse and pride of mans nature for it is puft vp with the desire of highnesse and excellencie that it hardly suffereth it selfe to be subiect vnto anie For this cause that superioritie is spoken of for an example that is by nature most amiable and least enuied because it might more easily softē our minds and bow them to the custome of subiection Theoph. What the word Honor signifieth Let vs come to the other question What containeth the honour which we are commaunded to giue to our parents Matth. It standeth vpon three parts First 1 Vpon outward saluation proceeding from the inward reuerence which we ought to yeeld vnto them which shall be done if we acknowledge them to be the ministers of God for our good 2 The second is the obedience that wee performe to their commandements so as they be not contrarie to the will of God for then by the rule of Peter Act. 5. 29. wee ought to obey God rather then men 3 The third is that when they be poore wee do helpe them with our goods It is in the meane time to be obserued that God doth not onely prescribe a rule to inferiors whereby they may giue due honor to their superiours but doth also teach superiours their dutie which they ought to do to their inferiours Theop. What if the superiours faile in their dutie are not the inferiours discharged from the honor due to them Matth. No not so for our sinnes are not excused by the sinnes of others Moreouer the obedience we giue them is directly referred vnto God of whom it is commanded and not properly to them selues Theoph. We haue stayed long enough vpon the former part of this commandement let vs therfore come to the other It is the promise the wordes whereof be these That thou mayest liue long in the land which the Lord thy God giueth thee To the expositiō wherof there be fiue things whereof I will aske thee 1 First why the Lord ioyned a promise to this commandement rather then to the rest of the commandements of this later table 2 Why he promiseth long life rather then anie thing else 3 What good we haue by long life that is subiect to so manie troubles 4 What that land is whereof mention is made in this place 5 How this promise is fulfilled forasmuch as it is certaine that sometimes obedient children be taken away by vntimely death and the stubburne and disobedient liue long Now therefore answer to the first What is the cause that the Lord ioyned a promise to this commandement Matt. He teacheth superiors by his owne example how they ought to behaue them selues toward their inferiours namely to allure them to obedience rather by gentlenesse promises thē by seueritie punishmēts Theoph. Go forward and in like sort answer to the second Why is long life promised by God rather then anie thing else Matth. The promise is very fitly applied to the commandement it selfe for it teacheth modest and obedient children while they honor the instruments of this life graunted to them namely their parents that they shall long enioy it But on the contrarie side it threatneth death to the disobedient because they be altogether vnworthie to haue the vse of that benefite the instruments whereof they honor not Theoph. The third point followeth What profite haue we by a long life seeing it is subiect to so many afflictions Math. I grant indeed that this corporall life if it be separated from the fauour of God is most miserable vnhappie but it is a blessing to the faithfull For continuing in it we serue to his glorie and sometimes he granteth vs this that with great peace and quietnesse we enioy sundrie temporall benefites Moreouer this promise is applyed to the common opinion of men For they account long life for a great blessing Theoph. Let vs come to the fourth point What is that land whereof the Lord maketh mention in this place Matth. In respect of the Israelites it is to be vnderstood of the land of Canaan which they had receiued of the Lord to possesse it but in respect of vs it is extended further For wheresoeuer we be in the world wee haue right of dwelling there from the Lord whose the earth is Theoph. The last point is behind How this promise is fulfilled seeing it is certaine that in many places obedient and sober children dye being young and the disobedient liue long Matth. It is taught by the exāples of Absolom Core Dathan Abiron of
the sonnes of Helie Experience also confirmeth the thing of stubburne disobedient children for they be for the most part seene either in prisons or vpon the gallowes Contrariwise the well aduised and obedient for the most part haue long life with great quietnesse and peace But if at any time it fall out to be otherwise we must remember that all the promises of God concerning earthly things be with condition namely so farre forth as he shall know them to be expedient both for his owne glorie and for our saluation When therefore God doth betimes call his out of this life vnto himselfe he prouideth farre better for them then if he gaue them long life For he taketh them from the miseries of this world and putteth them into the possession of eternall life On the other side sometimes he giueth the wicked long life but so weake and full of miserie that it is more grieuous then death it selfe For this cause Moses repeating the law of God Deut. 6. 2. declareth that promise in these wordes That it may be well with thee vpon the land which c. But if it fall out otherwise it was for the cause which was at large set forth by vs when we intreated of afflictions For in that place we taught wherefore the Lord will haue the wicked somtimes to liue long happily in this world and the godly to suffer all kind of afflictions Yet notwithstanding that saying of Salomon abideth true Although Eccles 8. 12 the sinner commit euill an hundred times and God prolongeth his dayes yet I know that it shall be well with them that feare the Lord. The sixt Commandement Thou shalt not kill Theoph. Hauing finished the treatise of the fift commandement we are now to come to the sixt How many parts be there of it Mat. Two 1 First the forbidding of murther 2 The commanding of keeping peace and friendship with our neighbours Theoph. How large is the word killing Mat. The exposition of the first part It containeth all the degrees and steps by the which we come to it yea indeed all those things by the which we are procured stirred to commit murther according to the third rule Theoph. Rehearse those steps or degrees Mat. They be three The first whereof is hatred conceiued in the heart forasmuch as it is in plaine words forbidden in Moses Thou shalt not hate thy brother in Leu. 19. 17. thy heart Theoph. What if our enemie be a wicked man is it not lawfull to hate him Matth. We may indeed hate his sinnes but not his person But we must diligently beware of two extremities wherein we do sinne on either side The first is that we hate not the person of the sinner The other that we loue not the sinne for the persons sake Theoph. Let vs come to the second degree by the which we come to murther Matth. It is anger for it is a declaration of the hatred lying hid in the heart Theoph. Thinkest thou it to be altogether vnlawfull to be angry with any Mat. I do not thinke so for anger is a naturall affection wherein if moderation be kept it deserueth as much prayse as the two extremities deserue disprayse Theoph. What is that moderation Matth. When with zeale for the glory of God or with iust sorrow we be angry because iniurie is done vnto vs without our desert that keeping a meane with this caution that we neither speake nor do any thing that is against the honour of God Christian modestie and the loue of our neighbour In which sence Paule commandeth Ephes 4. 26. Be angry and sinne not Theoph. Let vs consider of the two extremities of anger and first let vs speake of that which sinneth in exceeding Mat. We doe then fall into it when we be angry rashly that is without a lawfull cause or else when being moued for a iust cause we do passe the bounds of moderation speaking or doing the things that be against the honour of God neighbourly charitie and Christian modestie But that falleth out when we be so taken vp with that affection that the iudgemēt is troubled and reason it selfe is darkened for then for a time we are like vnto mad mē that know not what they do For this cause Iames saith Iam. 1. 20. The wrath of man performeth not the righteousnesse of God Theoph. Let vs come to the other extremitie How do we sinne in the defect or want of anger Matth. When perceiuing that God is offended or our credit hurt without cause we are notwithstanding not moued as our dutie requireth which would haue vs not to suffer euils but that according to our callings we should set our selues against them Hence it was that Moses was so angry in the wildernesse with the Israelites whom he saw worshipping the golden Calfe with the Idolatrous worships Iohn Baptist with the Scribes and Pharisies and Iacob with his father in law Laban Moses indeede being moued with most iust anger drew out the sword because he was a Magistrate Iohn vsed most sharpe and vehement reprehensions because he was a minister of Gods word and had to do with hypocrites and men hardened in their sinnes Iacob dealeth with moderate and gentle admonitions because he was a priuate person and his owne matter was in question Theoph. The third step by the which men come to murther is behind Matth. It is euery hurt offered to the person of our neighbour whereupō also sometimes ensueth murther it selfe which fault is indeed most grieuous in the sight of God as appeareth by that which the Lord saith that he abhorreth the man-slayer and by the penaltie appointed by himselfe vnto men-killers For he ordained that not onely men but also the very brute beasts that had slaine man should be put to death For which cause he forbad his people the eating of bloud Leuit. 7. 26. for by that ceremonie he would shew how much he abhorred the shedding of bloud and therefore murther Theoph. Is there any speciall cause which maketh murther to be esteemed so hainous a sin before God Matth. There is and he doth declare it himselfe in the ninth Chapter of Genesis For after these wordes Who so sheddeth mans bloud by mans his bloud shall be shed presently he addeth because in the image of God made he man By which words he teacheth that his owne image which he hath engrauen in man is wronged and misused by man-slaughter Theoph. But whether was that image or likenesse of God blotted out in man by originall sinne as it hath beene sayd by thee in the second Chapter of the former booke Mat. It was indeede but not so farre that there be no steps of it at all remaining for the spirituall gifts as one of the auncients saith giuen of God to men for their saluation were by original sinne taken away such as be the true knowledge of his Maiestie and of the worship due vnto him But the
Theoph. Let vs come to those two last things which the Lord requireth of vs to the fulfilling of this commandement Declare the first Mat. That we should go to him with whom we be at variance to be reconciled according to the commandement of Christ If thou bring thy gift vnto the altar Mat. 5. 23. and there remembrest that thy brother hath ought against thee leaue thy gift there before the altar go thy wayes first be reconciled to thy brother and then come and offer thy gift Now he teacheth by that ceremonie of the Law which was then in vse that all the worship which we offer vnto God is displeasing vnto him so long as we be at vaniance with our neighbours Moreouer Paule warneth that this reconciliation is soone to be made and not to be put off from daie to day For he saith Ephes 4. 26 Let not the Sunne go downe vppon your wrath Which indeede is the most fit remendy to breake off hatred and to bridle reuenge For euen as diseases and sores at the first easie to be cured by delaie are made incurable and that more is deadly so hatred will grow past cure if thou represse it not speedily For this cause Paul after these words let not the Sun go down vpon your wrath by and by addeth neither giue place to the Diuell Theoph. Wherefore doth he adde these wordes Math. Because hatred if it bee neuer so little a time hidden in our mindes maketh an entrance for the Deuill who hauing entred vppon our hearts doeth so wholly possesse them that refusing reconciliation hee stirreth vs vp to the desire of reuenge till at length hee haue throwen vs headlong to destruction Seeing therefore hee is so hurtfull a guest there is cause that betimes we shut the doores against him by vnfained reconciliation Theoph. The other point is remaining of the thing which wee are bound to doe for the fulfilling of this commandement Mat. It is that after we haue diligently done our duety if our aduersarie doe obstinately refuse reconciliation we leaue not to loue him to pray vnto God for him and in all things to pleasure him according to the commaundement of Christ Loue your enemies Mat. 5. 44. blesse those that curse you do good vnto them that hate you and pray for them that hurt you and persecute you that you may be the children of your father that is in Heauen Hither also may be referred the exhortation of Paul Rom. 12. 20 21. If thine enemy hunger giue him meate if he thirst giue him drinke For if thou doe this thou shalt heape coales of fire vpon his head Finally that also is to be marked that Paul presently addeth Be not ouercome of that which is euill but ouercome euill with goodnesse The seuenth commandement Thou shalt not commit adulterie Theoph. Let vs come to the seuenth commandement of the Law How manie parts be there of it Mat. Two In the first hee forbiddeth adulterie in the last he commandeth chastity Theoph. What doth the Lord vnderstād by the name of adulterie Mat. The exposition of the first part Not onely the companie of man with woman out of mariage but also all kinde of filthinesse by the which man may be defiled Moreouer all the affections of concupiscence and finally whatsoeuer stirreth vp vnto lust and nourisheth it Of which sort are Vnlawfull touchings Wanton apparelling of the body Filthie speach Vncleane songs Filthy reading Too familiar companie with those of whom it is verie like that they be tempted with lust Wanton lookes Idlenesse that is the mother of all vices and namely of whooredome Dancings which are most manifest stirrers and prouokers of lust Seeing therefore it is certaine according to the saying Eccle. 3. 27. He that loueth danger shall perish in it that wee are by nature prone vnto lust except wee diligently take heede of all these prouocations it will verily come to passe that at length we shall be driuen to the verie act it selfe which sin notwithstanding is before God esteemed most hainous especially in those that professe the name of Christ Theoph. Why so Matth. Paule giueth a reason in these wordes 1. Cor. 6. 15. Do you not knowe that your bodies are the members of Christ Shall I therefore take the members of Christ and make them the members of an harlot God forbid Know you not that hee which is coupled with an harlot is one body with the harlot For he saieth they which were two shall be one flesh But he which is ioyned to the Lord is one Spirite Flie fornication euery sinne that a man doth is without the bodie but he that committeth fornication sinneth against his own body But if the iniury be great that is done vnto Christ verily that must not bee thought little that is done to our neighbour For there followeth vppon this the staine of honest families Moreouer maidens otherwise to haue beene well bestowed are thus not seldom brought to an haynous offence to their dishonour and punishment But the iniury shall be greatest if adultery be committed that is if either the man or the woman or both of them be married For so the faith of mariage is shamed and the band broken the whole family is ouerthrowen and sometimes bastards be suborned for lawfull children vnto whom the inheritance commeth For this cause the Lord ordained in the Law Leu. 20. 10. Deu. 22. 22. that the adulterer should die the death Theoph. The exposition of the second part Let vs come to the other part of this commandement Is there any other thing to be obserued in it besides the chastitie which we ought to keepe Mat. There is Namely that God commandeth mariage to all those that are not euen inwardly endued with the gift of continency For as Paul saith 1. Cor. 7. 9. It is better to marrie then to burne Theoph. Seeing thou hast made mention of marriage I will haue thee shew the causes why it was ordayned Math. They be three 1 First procreation of children 2 Mutuall helpe one to another 3 The auoiding of fornication Theoph. Which is the chiefest of these causes Mat. The first in respect of God namely the increase of mankinde but in respect of vs the last namely the auoiding of fornication Theoph. Why saiest thou that this is the chiefe in respect of vs Mat. Because it layeth vpon vs a necessity of marying which the other two do not For this cause Paul saieth For the auoiding of fornication let euery man haue his own wife and let euery woman haue her own husband Howbeit he speaketh to those that haue not the gift of continency whom he expresly commandeth in those wordes to marrie Notwithstanding heed must be taken that wee defile not so holy an ordinance by dissolute wantonnesse Of the which thing we be warned by the Apostle when he saith Mariage is honourable amongst all and the bed vndefiled Theoph. What noteth he in this testimony
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
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
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