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
the likenesse it hath with earthly kingdomes Theoph. Of the kingdome of God Wherein standeth that likenesse Mat. In foure heads or principall pointes namelie because in the Church there be 1 One king 2 Subiects 3 Lawes 4 Gouernors who as in earthly kingdomes haue the charge to see to the keeping of those lawes For in the Church there is one king namelie Iesus Christ which of his father is appointed the Lord in it to rule and gouern it which is confirmed by the words of the Angell to Marie The Lord God will giue vnto him the Luc. 1. 32. seat of his father Dauid he shal reign ouer the house of Iacob for euer there shal be none end of his kingdome Therfore the kingdome of God the kingdome of Christ is one and the selfe same The faithfull be the people of this kingdome whom Christ hath redeemed with his death set free frō the tyranny of the deuill that hee might deliuer them vp to his own kingdome to become his subiects The lawes of it are the word of God wherein all things be commanded and declared that appertaine both to the humble seruice and obedience of that King and to the concord of the Citizens or subiects The officers which are specially occupied about this kingdome are the ministers of the word or pastors vpon whom this charge is laide that they preach the word and see to the keeping of those lawes Who also as the Apostle speaketh 2. Cor. 10. 6. haue in readinesse vengeance against all disobedience Theoph. I haue heard the agreement of the kingdom of God with the kingdome of men but I desire to vnderstand the difference betweene them Matth. 1 First all things in the kingdome of God are spirituall namely the King himselfe his glory power subiects lawes reward punishments of the rebels Hereupon Christ saide vnto Pilate My kingdome Ioh. 18. 36. is not of this world 2 Secondly Christ requireth no such thing of his subiects as earthlie Kings are wont to aske but contrariwise doth continually enrich them with his owne gifts and spirituall riches 3 Thirdly he maketh them all partakers of his kingly dignitie which earthly kings cannot do 4 Fourthly he doth not only command as other kings do but giueth vs his owne spirite which putteth power into vs whereby we are made able to yeeld our hūble dutiful obedience vnto his commandements Finally all other kingdomes be subiect vnto alteration and change but this kingdome is inuincible and shall endure vntill the last comming of Christ Such is the kingdome of God and of Christ which indeede as hath bene said is not to be referred but to the rule which he exercise ouer his beloued children and those that be receiued into the Church Theoph. Who therefore hath the rule ouer the vnbeleeuers and wicked Matth. The Deuill and for that cause he is called the Prince of this world The kingdome of Sathan yet notwithstanding the Lord hath the chief power both ouer the vnbeleuers and ouer their Captaine which by his just iudgement hath made them subiects to that vnbeleeuing tyrant to the end they may bee vexed and tormented of him according to their deserts for as much as they haue refused to obey Christ that is a most louing and mercifull king Moreouer that kingdome of Sathan hath immortall hatred against the kingdome of Christ the head I say of that kingdome namely Sathan and his souldiers whom he stirreth vp to make outward war against the kingdome of Christ while he in the meane time assaulteth it within For both of them labour and striue with all their might to spoile and sacke that kingdome of Christ But they do it in vaine for how much the more furiously they seeke to ouerthrow it so much the more do they helpe it forward at length pull vpon themselues extreme destruction Theoph. We haue beene long inough in the exposition of the kingdome of God let vs go forward to the other member What meaneth that word Let it come or let it approch Matt. How the kingdome of God cōmeth The office of a good king standeth in two speciall things 1 First to rule his subiects namely such as yeeld him fidelitie and obedience to keepe in peace defend handle mercifully and louingly and redeeme them if they be taken captiues 2 Secondly to punish the rebels and to destroy throw down the enemies of his kingdom When therfore wee desire of God that his kingdome may come we do as if we prayed that he would encrease the nūber of beleeuers enlarge his Church euerie day more and more heape vppon it his giftes and settle it with right order And contrariwise that he would cut off all the enemies of it ouerthrow their counsels destroy their purposes that the defēding of the Church may beeuery day encreased til at lēgth it come to the highest perfection Howbeit that shal not be before the day of iudgement at what time al his enemies being ouercome he shal make them his foote stoole And then as the Apostle saith hee shall deliuer vp the kingdome to God the father that is he shall reigne quietly without 1. Cor. 15. 24. any rebelliō and resistance we shal liue peaceably in him being deliuered frō al feare trouble of enemies The third petition Thy will be done in earth as it is in heauen Theoph. Let vs come to the third petition being the last of them that respect the glorie of God Matth. It is this Thy will bee done in earth as it is in heauen Wherein indeede wee do not simply desire of God that his will may be done the fulfilling whereof there is verely nothing that can let but that he will so guide vs with his spirite that we may be ready to do his will reuealed vnto vs in his word and that with no lesse desire then the heauenly Angels do But concerning his secret will we desire that if when it is done any aduersities befall vs namelie losse of goods hinderance afflictions whether they concerne the soule or the bodie we may beare them all patiently as sent frō his hand and so obey his will that ours may whollie and altogether giue place vnto it Theoph. Indeed he were happie that after this manner should conforme himselfe to the will of God Mat. Yea surely because he might worthily glorie in this that God did nothing but that which hee willed seeing that he willed no other thing but that which was acceptable and pleasing vnto God And assuredlie there be many things that call vs vnto that For if God our heauenly Father be wiser then we which all men do confesse it is not to bee doubted but hee knoweth what we haue neede of better then our selues and that therefore by good right wee ought to preferre his holy and good will before our owne which is wicked and corrupt yea rather often like vnto children wee know not what we would haue For many
holy Scriptures teach vs concerning God Mat. Three heads or principall things whereby he is distinguished from all fayned Gods besides those which we do know by the naturall instinct giuen vs of God and by consideration of the creatures Namely that God is a spirituall essence eternall of infinit wisedome goodnesse and power Theoph. Rehearse the first of those there Mat. Of the Trinitie That in one diuine essence there be three distinct persons the Father the Sonne the holy Ghost The Father indeede is the beginning of the Godhead but yet in respect of the order of the persons For in the Godhead we may not seeke for any first or last The Sonne is the wisedome of the Father begotten of himselfe before the worlds The holy Ghost is the infinit power proceeding frō the Father and the Sonne Now these three persons are distinct one from the other not onely by those incommunicable properties which each of them hath by himselfe that none of the other can haue but also by the difference of their actions For the Scripture ascribeth to the Father the beginning of working to the Sonne wisedome counsell and to the holy Ghost vertue and power Notwithstanding they be alike in all things in respect of eternitie dignitie and power because there is one most vndiuided diuine essence common to them and so they are one God Howbeit so often as at one time there is mention of the Father and the Sonne together or of the holy Ghost the name of God is then peculiarly giuen to the Father as vnto the first person of the Deitie yet nothing is diminished of the Godhead of the Sonne or of the holy Ghost but the vnitie of the essence is kept and respect is had of the order of the persons Hence it is Ioh. 3. 16. that the Sonne is called the Sonne of God Gen. 1. 2. and the spirit is called the spirite of God But whensoeuer the name of God is put indefinitely the Sonne and the Spirite are no lesse noted by it then the Father as when the Scripture saith Mat. 4. 10. Thou shalt worship the Lord thy God and him onely shalt thou serue 1. Tim. 1. 17 To the king eternall immortall inuisible to God onely wise be honor glorie for euer and euer Theoph. Verily this doctrine is beyond all the reach and vnderstanding of man Mat. It is indeed and yet to be beleeued as that which God in his word hath reuealed for our saluatiō which cannot stand without it Theoph. In what place of Scripture is this doctrine taught Mat. It may be gathered out of diuerse places but most easily it is declared by this of Iohn there be three 1. Ioh. 5. 7. which beare witnesse in heauen the Father the Word and the holy Spirit and these three are one When he saith three he noteth the distinction of the persons when he saith one he sheweth the vnity of the essence Theoph. What is the reason that the Sonne of God is called Word and the third person Spirit Mat. To the Sonne that name is attributed by a similitude For as speech is the declarer of the mind in men so by his Word doth God make himselfe knowne vnto vs Concerning the third person that also is called the Spirit by a likenesse taken from men to the ende we may vnderstand it to be as it were a breath comming out of the mouth of God not vanishing away but that which is his power spread ouer all things which notwithstanding alwayes abideth in him self The Prophet doth not darkly expresse either of the similitudes in these words By the word of the Lord were the heauens Psal 31. 6. made and by the breath of his mouth all the host of them Wherein he doth plainly teach that the Father by his eternall wisedome which is the Sonne and by his infinit power which is the holy Ghost did make all things Theoph. Hitherto enough of the Trinitie for the more deepely the sharpnesse of mans witstriueth to looke into it the more is it blunted with the greatnesse of that mysteric Now therefore declare the other head of the knowledge of God Mat. It teacheth that God did not only in six daies by his immeasurable power make all things but also that they are still preserued and gouerned by his wisedome and prouidence and that his hand is alwaies at worke insomuch as nothing of all that is done in heauen or earth commeth to passe by chance or by fortune For the Scripture witnesseth That the Lord sendeth thunders windes tēpests Psal 29. That he thundreth with his voice and saith to the snow be thou vpon the earth Iob. 37. 5. 6. That hee couereth the heauens with clouds and prepareth the raine for the earth Psal 147. 8. That he deuideth the sea when the waues thereof do roare Isa 51. 15. That he giueth meate vnto all flesh Psa 136. 25 That he maketh peace and createth euill Isa 45. 7. That he killeth and maketh aliue that he bringeth downe to the graue and bringeth vp againe 1 Sam. 2. 6. That he maketh the wound and bindeth it vp smiteth and maketh whole Iob. 5. 18. That he changeth times and seasons taketh away kings and setteth vp kings Dan. 2. 21. That he ordereth wars and appointeth the victory Psal 33. 16 That he throweth down and lifteth vp Psal 75. 8. That he directeth the steps of men Pro. 16. 9. That he guideth the answer of the tongue Pro. 16. 1. That he turneth the hearts of men at his pleasure Pro. 21. 1. Finally the prouidence of God leaueth no place for fortune For Salomon affirmeth Pro. 16. 33. that euen the whole disposition of the lot is of the Lord. It is plaine therefore that God ordereth all things but is not troubled with any thing Theoph. Now remaineth the third point of the knowledge of God Mat. That God is perfectly iust and perfectly mercifull For seeing he is of an infinit essence all his proprieties and vertues be also infinite for they be essentiall in him with whō saith Iames there is no change Iam. 1. 17. or shadow of turning That is to say that in God there is nothing subiect to increase change or lessening He doth therefore not only shew mercy but doth also declare his iustice punishing the offenders guiltie persons with deserued punishment For this cause when Moses had largely in these words commēded the mercy Exo. 34. 67. of God the Lord God mercifull and gratious slow to anger and abounding in goodnesse straight way after he addeth not making the wicked innocent CHAP. II. Of the knowledge of man who being a most miserable sinner is before God guiltie of eternall death Theophilus SEing God acquiteth not the guilty it is so far off that by the knowledge of him man is lifted vp into the hope of saluation that cleane contrariwise he perceiueth his
from Christ which is the head into vs that are his members Theoph. How cōmeth it to passe then that the Scripture ascribeth creation to the Father redemption to the Sonne and sanctification to the holy Ghost Mat. Why the Scripture ascribeth the creation to the Father It is in respect of our rudenesse because the worke of the Father is more manifest euident in the creation the worke of the Sonne in the redemption and the worke of the holy Ghost in the sanctification For Gen. 1. in the creation the Scripture setteth the Father before vs as some mightie king commanding In the redemption it setteth forth the Sonne Phil. 27. which manifested himselfe vnto men in the flesh wherein he suffered death for vs. In the sanctification it setteth forth the holy Ghost Tit. 3. 6. 1. Cor. 6. 19 Act 4 24. Rom. 4. 9. 1. Cor. 12. 3. which declareth his diuine vertue and power wherby he dwelleth in vs. Hence it is that the Father is called the creator the Sonne our Lord that is to say redeemer and the Spirit holy to the end we may vnderstād that we are sanctified of it Theoph. Wherfore sayest thou that when the Sonne is called our Lord it is all one as if a man did call him redeemer Mat. How Lord signifieth redeemer Because he hath gotten this Lordship by his redeeming of vs. For so hee hath deliuered vs from the tyranny of the Diuell and made vs subiect to his owne kingdome Theoph. I had thought the holy Ghost had therefore beene called holy to note the holinesse wherewith he is indued Mat. Why the holy Ghost is called holy Surely in that sense hee cannot bee called holy more then the Father or the Sonne who it is certaine are also holy But therefore hee is called holy in respect of the holinesse which he worketh in vs. Theoph. Touching the first part I require no more I come therefore to the other Wherefore thou makest mention of the gracious prouidence of GOD whereof this confession of our faith maketh no mention at all Mat. Of the prouidence of God toward the faithfull The prouidence of God is ioyned to the creation with so neare a band that of the one the other doth necessarily follow For it is altogether contrarie to the nature of God to neglect all thinges after hee had once made them especially when we speake of the elect for whose saluation hee gaue his onely begotten Sonne vnto death Howsoeuer therefore God do guide all things by his prouidence as it is before declared of vs yet after a speciall manner hee looketh vppon the faithfull to bee present in their necessitie and to deliuer them from dangers whom whosoeuer toucheth toucheth the apple of his owne eye Now all these Zach. 2. 8. things are plainly comprehended in the article which is of the faith in God the Father Theoph. Goe to therefore handle each point by it selfe Mat. I beleeue in God the Father When wee call God father it is first indeede in respect of Christ which is his onely begotten Son Notwithstanding from thence we gather that hee is a father to vs whō through him or for his sake he hath adopted and taken for his children Therefore the name of Father doth secretly containe in it the loue of God towards vs. Omnipotēt Hee is called omnipotent not so much that we should know that he is able to do whatsoeuer he will as because he not onely wisheth vs wel but also can do his owne pleasure so as nothing can keepe him from being present with vs. Mat. 19. 16 Maker of heauen and earth Finally he is saide to bee the maker of Heauen and Earth Act. 4. 24 not onely to teach vs that all things in heauen and earth were made by him but also to shew that hee hath all things vnder his hand to be a helpe vnto vs if neede be And that he doth so bridle the deuill and all our enemies that they cannot hurt vs. Therefore the faithfull do not in vaine put their trust in God but with Dauid may say Psal 18. 6. The Lord is with mee I will not feare what man can do vnto me Psal 23. 4 Although I should walk in the valley of the shadow of death I will feare none ill because thou art with me Theoph. But often times it falleth out that the faithfull are most cruelly handled by their enemies Math. Mat. 10. 30 That neuer commeth to passe but by the will of God without whom not one hayre can bee pluckt from vs. Whereupon it is that hee which loueth vs for hee is our Father and also is omnipotent doth not suffer them so much as that but to our good Theoph. Were it not more fit if wee sayd according to the common receiued opinion that these were only by the sufferance of God and not by his will Math. No man can seperate the sufferance of God from his will but hee doth manifest iniurie vnto God and taketh from vs a chiefe part of our comfort Theoph Why so Mat. Because by that meanes God should be made idle and al occasion of putting our trust in him should be taken away And indeede the state of the faithfull were most vnhappie if they lay open to the assaultes of raging Sathan and to the blouddy lust of the vngodly Iob. 1. 12. But the holy Scriptures teach vs far otherwise that the diuell could do nothing to Iob before he had obtained leaue of God Also that he could not enter Mat. 8. 31. into swine but when Christ bad him And that the wicked be in the hand of the Lord. Psa 17. 14. That Sennacherib the enemy of Gods people was a rod of Gods wrath Isai 10. 5. and the staffe of his hand Theoph. But how can it be that euill thinges should be done by the will and appointment of God and hee allow them not is not this altogether vnworthie of God Moreouer if that were true the wicked should be without fault seeing that when they doe euill they execute the will of God Mat. Although euill things can not bee done without the will and appointment of God yet hee neither willeth nor alloweth them so farre forth as they be euill but rather abhorreth them as cleane contrary to Psal 5. 5. his nature But the good which by his maruailous wisdome he bringeth out of those euils hee both willeth and alloweth Which may be seene in the verie death of Christ whom Peter affirmeth to haue beene deliuered Act. 1. 23. by the determinate counsell and foreknowledge of God out of the which hee brought the saluation of the world although he neither allowed the treason of Iudas nor the wicked enuy of the Iewes Hereuppon it is that notwithstanding the wicked do the will of God yet are they no whit the lesse guilty before him For they haue no purpose to do it Theoph. Therefore vnlesse
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
the whole man 2 The other is that that particular iudgement may be proclaimed before all men and so there maie be a more manifest declaration of God his righteousnesse Therefore the Scripture affirmeth that in that day both good and bad shal be iudged by Christ according to their workes which without doubt shall bee brought to light as it were manifest testimonies either of the faith or the vnbeliefe lying hid in the heart although faith it selfe or vnbeliefe in those that come to years be special causes either of the saluation or damnation of men as it is declared by the Iudge himselfe Ioh. 3. 18. 5. 24. He that beleeueth in me is not condemned but hee which beleeueth not is condemned alreadie because he hath not beleeued in the name of the onely begotten Sonne of God Theoph. Why Christs death is mētioned oftner in the Scriptures then the other things he did for vs I do now at length acknowledge all the articles which appertaine to the faith in Christ to be indeed profitable yea necessarie to the establishment of our faith I would notwithstanding know why in the Scriptures his death onely is for the most part spoken of as in that place of Paule Rom. 5. 10. We are reconciled by the death of his sonne Mat. By such kind of speeches the scriptures desirous of breuity and shortnes of the chiefe part nameth the whole Neuerthelesse sometimes his resurrection also Rom. 4. 25. is ioyned because in it Christ ouercame death whereupon it is that the force of Christs death hangeth vpon his resurrection For if Christ be not raised vp saith Paul 1. Cor. 15. 14 our faith is vaine This also is to be noted by the way that the death of Christ is not seldome vnderstood by his bloud because that powring out of his bloud amongst other things which he suffered for vs is verse excellent and notable Theoph. Bring forth some testimonies for it Mat. They are to be found euerie where in the holy writings Peace being made by the bloud of Christ by him he hath reconciled all thinges to him selfe as well those that bee in earth as those that be in heauen that is to saie both those that be in the Church alreadie receiued into heauen as those that bee yet in the militant Church below 1. Pet. 1. 19 We were redeemed not with corruptible things as siluer or gold but with the precious bloud as of a Lambe without spot and vndefiled euen of Christ Rom. 5. 9. We are iustified by the bloud of Christ The third part of the Apostles Creed which is faith in the holy Ghost Theoph. Wee haue proceeded farre inough concerning faith in Christ Now therefore wee must come to the third part of the Creed which is of the holy Ghost whereunto thou did dest attribute that it doth sanctifie vs and ioyne vs with Christ But there bee two things which I wil propound vnto thee to be declared 1 First wherein that sanctification standeth 2 Secondly in what sence thou saiest that wee are by the holy Ghost ioyned with Christ forasmuch as euen now thou ascribedst that vnto faith Math. The sanctification which the holy Ghost worketh in vs standeth herein that it amendeth the corruption planted in our mindes and repaireth the decay of our soules otherwise cast away and vndone by originall sinne Theoph. Declare to mee the effects of that repairing Mat. First of all it lightneth our minds so as we do acknowledge the true God in Christ and yeeld him the worship due to his maiestie Secondly it reformeth our hearts working faith in them which pietie or godlinesse followeth that is to say the loue and feare of God from whence also springeth repentance it selfe For this faith which lieth hid in the heart sheweth it selfe as it were visible to the eyes But the sanctification whereof we speake is not seldome called by the name of regeneration Theoph. Why is it called also by this name Math. Because when the holy Ghost by his grace and vertue worketh in vs stedfastly to beleeue the things which in former times wee condemned and that truely repenting wee do the things which be directly contrarie to our former actions Ephe. 4. 24. 2. Cor. 5. 17 we do in verie deede seeme to be borne againe and to be made new men as Paule speaketh And verily then all the parts and qualities of our soule are so reformed as they may seeme to be altogether changed Theoph. What our regenetatiō or sanctification is Therefore this sanctification or regeneration is nothing else but the repairing of the image of God which we lost in Adam Math. Thou iudgest rightly and Paule himselfe testifieth this whē he saith Col. 3. 10. that we haue put on the new man which is renued into knowledge agreeable to the image or likenesse of him that created him But Christ is he by whom that likenesse of God is brought from Heauen vnto vs and communicated by spirituall regeneration euen as Adam by carnall generation had made vs partakers of sinne with him Theoph. Thou speakest of two generations verie much differing the one from the other I meane the first which wee haue from Adam from that which Christ worketh in vs by his spirit Mat. Verily by that first generation wee are borne vnto sinne but by this latter we are borne vnto righteousnesse 2 By the first we are borne children of wrath by the later children of God 3 By the first we are borne vnto death by the later vnto euerlasting life And for this cause Christ said to Nicodemus Ioh. 3. 3. Except a man be borne againe hee cannot not see the kingdome of God Theop. Hitherto I haue heard what sanctification or regeneration is namely that it consisteth in the vnderstanding of heauenly things concerning our saluation and in the reformation of our heart will which causeth vs to beleeue in God through Christ to obey him But how is it that the Apostle whom thou citedst speaking of this repairing maketh mention only of the vnderstanding and not of the wil For he saith that we haue put on that new man which is renued into knowledge Col. 3. 10. agreeable to the image of him that created him Mat. In that place indeede there is onely mention of knowledge but vnder the name of knowledge are vnderstood both holinesse of life reformatiō Which also in another place are by name spokē of by the same Apostle when he saith Ephes 4. 24. that that newe man is put on which is created after God in righteousnesse and true holinesse Thou seest that in those places one part is taken for both because they are at once or together reformed by the holy Ghost although in diuerse maner For to some he giueth more knowledge then reformation And contrariwise to some others more zeale and reformation then knowledge Theop. But how is it that there be many also found vnto whom there is giuen more
then common knowledge of God and of his truth whose life notwithstanding is most wicked Math. In deed I grant this that God sometimes giueth euen to the vnfaithfull some knowledge of his trueth which also for the most part is coloured with great words and externall shew But it is not the right knowledge of the true God which is alwayes ioyned with his obedience Neither in deede can anie man know him but he is straight wayes beloued of him but that loue cannot stand except we do obey his coÌ„mandements Therefore Iohn saith By this we know that we know him if we keep his commandements He that sayth 1. Ioh. 2. 3. I know him keepeth not his commandemeÌ„ts is a lyer and the truth is not in him Theoph. But whether of those two is the better either the knowledge of God or the obedience of his coÌ„mandements Mat. Indeed knowledge is better then obedience in this that it begetteth in vs both the loue and obedieÌ„ce of God but especially for that by it we are transformed as the Apostle speaketh from glory vnto glorie 2. Cor. 3. 18. that is to say as it were by certaine degrees as that knowledge getteth increase in vs. Neuerthelesse that image or likenesse of God doth not so expressely shine in vs in knowledge which for the most parte lyeth hid in the mind as it doth in obedience namely while we liue teÌ„peratly iustly and godly for those excellent vertues declare vs not to be bastards but the true childreÌ„ of God Theoph. Why so Mat. Because we are thought their children according to the flesh whose likenesse we haue concerning the bodie so are we accounted his spirituall children whose spirituall likenesse we shew in our works Theoph. Thou callest the wordes of Christ to my remembrance wherewith he reproueth the Scribes and Phatisies bosting them selues to be the children of Abraham If you were Abrahams children you would do the works of Abraham Ioh. 8. 39. You are of your father the Deuill and the lusts of your father will you fulfill Matth. Verie truly Hereunto also may be referred that saying of Christ which he addeth after that hee had exhorted vs to holinesse of life That you may be the children of that your Father whâ—ch is in heaueÌ„ Math. 5. 45. But this holinesse and reformation of life are effectes and fruites of repentance whereof mention was made before by vs when we spake of sanctification Theoph. Of repentance Let vs therefore nowe speake somewhat of repentance and first what is repentance Mat. It is the hatred of sinne and an earnest loue of righteousnesse by the which we are continually stirred vp to abhorre our vices and are mooued to doe good workes not for feare of punishment or hope of reward but for that loue wee beare towardes God which worketh in vs that with a ioyfull heart wee are moued to his obedience and with griefe go astray from his coÌ„mandements And therein is the promise fulfilled made vnto vs of God by his Prophets Ier. 31. 33. Ezec. 36. 26 namely that he will take from vs the stonie heart in stead whereof he will giue vs an heart of flesh wherein he will engraue his Law that we may walke in his commaundements Hence it commeth that the Law of God which in former times was grieuous and hated of vs is nowe not onely not grieuous but most acceptable delightfull euen as it is written by the Prophets Psal 110. 14. 17. 47. Theoph. How many parts of repentance be there Mat. Two Namely 1 The mortification or killing of the old man that is to say of the corruption which by reason of sin sticketh within vs. 2 And the resurrection of the new man The same also be the partes of regeneration for it is necessarie that the holy Ghost doe first kill all euils and euen corruption it self before it plant good things in our hearts But that mortification hath it force from the death of Christ of whom when we are made partakers by faith he doth not onely blot all our sinnes but also causeth that we acknowledge them and being acknowledged do hate them Which thing Paule teacheth vs in these words This we know that our olde man is crucified with Christ Rom. 6. 6. that the bodie of sinne might be weakned that hereafter we should not serue sinne Moreouer the rising againe of the new man which borroweth his force and efficacy from the resurrection of Christ worketh strength in vs by meanes whereof from the heart we apply our selues to the obedience of God which also the same Apostle plainely teacheth where he saith We are buried together with Christ by Baptisme into his death Rom. 6. 4. that as Christ is raised vp froÌ„ the dead into the glorie of the Father euen so should we walke in newnesse of life Theoph. Are then these two partes ioyned together by so strict a band that the former can neuer be seuered from the later Math. They are indeed for it is impossible that any man should be partaker of Christs death but the same also is partaker of the fruit of his resurrection The Apostle expresly affirmeth it If we be grafted with Christ Rom. 6. 5. to the similitude of his death euen so shall we be to the similitude of his resurrection For this cause so often as the Scripture speaketh of repentance it doth not only simply vnderstand some grief conceiued for our sinnes but reformatioÌ„ of life and returning to a better course which be witnesses of that sorow lying hid in the heart Therefore such as bragge of repentance and yet do not returne nor giue them selues to amendement of life are lyers and do mocke God himselfe Theoph. Thou sayest truly for in our common life he should be thought to mocke vs that said he was sure he had done vs wrong and yet in deed continued in the thing it selfe I do rest satisfied in this doctrine of regeneration But by it that is not a litle confirmed which was before proued by thee in the chapter of man namely that man by his owne nature is the seruant of sinne which neither vnderstandeth heauenly things that appertaine to his saluation neither hath anie freedome or power to do that which is good For seeing those faculties and powers are giuen vnto vs by the spirit of regeneration it is without doubt that we lacke them and therfore that we are altogether vnable of our selues to beleeue or to do well Mat. Thou gatherest well Of mans free will But because this doctrine concerning mans Free will before this time being as it is at this day in controuersie is notwithstanding of great force to the establishment of the glory of God and of our owne saluation although it hath before bin declared by vs yet I wil not thinke much to speake of it againe and to confirme it by testimonies of the Scripture And first of all concerning the true knowledge of God and of Iesus
tractable and do obey admonitions Theoph. It commeth to my remembrance that the article of the Church is set after the article of the holy Ghost because the holy Ghost beareth witnesse within vs that we be members of it Mat. Not only for this cause but especially because it is gathered together by the diuine working of it by the which indeede we are knit together into one bodie with Christ and are partakers of all his giftes that is to say the merit of his death is communicated vnto vs by the which wee obtaine forgiuenesse of sinnes the force also of his resurrection is imparted by the which we shall rise againe in that last day shal liue eternally with him All which things are in the Creed in exact order declared presently after the article of the church Theoph. Hitherto we haue spoken sufficiently of the true Church therefore we haue dispatched the first point that I propounded Of the communion of Saints Let vs therfore come to the other What is the cause that thou saydest we were no lesse ioyned by the holy Ghost with the Church then with Christ Mat. Because it cannot ioyn the faithful with Christ but it doth also ioyne them together among thēselues euen as the members cannot be ioyned with the head but they be also vnited together into the bodie Now this is a most fit similitude and best agreeth to the vniō which we haue with Christ For as the head if it be ioyned with the members guideth them nourisheth them and giueth them life and motion euen so Christ perfourmeth all these things to his Church with the which he is made one by the working of the holy ghost For this cause is this sentence so often repeated of the Apostle Col. 1. 18. 1. Cor. 12. 27 Christ is the head of the bodie of the Church The faithfull are the bodie of Christ and members for their part Therefore also Christ him selfe giueth his owne name to the Church as when he reproued Paul Act. 9. 4. Saule Saule why persecutest thou me and this he doth because the head and members be one A short exposition of the Apostles Creede Theoph. Thou hast made mee to vnderstand all the articles of the Apostles Creed Neuerthelesse I do desire to the ende the things which thou hast sayd may the better stick in my mind that the summe of the same articles should againe be declared in some short Paraphrasis or exposition as also to be taught how the faithfull may apply them to them selues Mat. Thou desirest a thing except I be deceiued not vnprofitable Therefore euerie one may comprehend the summe of the Creed and apply it to himselfe in these words I put my whole trust in God the father I beleeue in God the Father as in him which will blesse me For I doubt not seeing he is the Father of Iesus Christ but he is also my father and therefore loueth me perfectly and infinitely euen as he him selfe is perfect and infinite Now that will of his cannot be hindered by impotencie Almightie maker of heauen and earth or weakenesse as our earthly parentes are often wont For he is omnipotent and hath all creatures as well those that be in heauen as those that be in earth in his hand to do me good to keepe me safe from all sinnes and to helpe me in all my necessities so far forth as he him selfe shall know to be expedient for me who also doth so keep in bridle and hold backe the deuill all mine enemies that they cannot by any meanes hurt mee And in Iesus Christ his only Sonne our Lord. I do also put my whole trust in Christ Iesus our Lord the onely Sonne of God of the same essence with the Father and the holy Ghost who came downe into the earth that he might lift me vp into heauen which was made man to the ende he might haue the same God with me and I might haue the same Father with him For these be his words I ascend or go vp to my Father Ioh. 20. 17. and your Father and my God and your God Which was conceiued by the holy Ghost born of the virgin Mary suffered vnder Pontius Pilate Who also that he might reconcile mee to God the Father was conceiued by the holy Ghost and borne of the Virgine Marie Moreouer vnder Pontius Pilate he suffred all the reproches which I had deserued For he was bound as a guiltie person that I might be loosed out of the chaine of the Deuill and sinne He was condemned of an earthly Iudge notwithstanding he were most iust and innocent that I which am guilty of innumerable transgressions might be discharged before the tribunall seate of the heauenly Iudge Who in scorne was clothed with purple and crowned with a crowne of thornes that he might make me partaker of his glorious crowne and kingly dignitie Crucified dead and buried Who was nayled to the crosse dead and buried that he might deliuer me from the curse of death and slauerie of sinne and the tyrannie of the deuill Who for me descended into hell while as in the verie time of that passion he suffred both in soule and bodie He descended into hell the fearefull torments of the wrath of God which I had deserued and wherewith I should for euer haue beene ouerwhelmed in hell who also the third day rose againe from the dead that for my sake death being The third day he rose againe from the dead He ascēded into heauen fully ouercome he might giue me life Who finally ascended into heauen from whence I was banished for my sinnes that he might set open a passage for me into it and might in my name take possession of the heauenly kingdome Sitteth at the right had of God the Father almightie But now he sitteth at the right hand of God the Father almighty and there continually maketh intercession for me with his Father and offreth for me the merite of his death that so he may become mercifull vnto me From thēce he shall come to iudge the quicke and dead I beleeue also that at the last day he shall come visibly downe from the heauens to iudge both quicke and dead Neither is there any cause why I should feare or be afrayde of condemnation seeing I shall stand at the iudgement seate of that Iudge which is also my patron and aduocate I do therefore assuredly know that he will giue sentence on my side and absolue me that I may be partaker of his glory I beleeue in the holy Ghost I do also put my whole trust in the holy Ghost which is God of the same essence with the Father and the Sonne who also hath ioyned me with Christ and sanctified me in him Which beareth witnesse with my Spirite that I am the child of God Which maketh request for me with sighs that cānot be expressed Which comforteth me in aduersitie Which kindleth a desire
kinde of good things vntill they be giuen vs of God and that if there be any good thing in vs it is of God That humilitie also bringeth forth modesty which causeth that wee desire not a higher place but bee content with the condition whereunto God hath called vs. Theoph. For asmuch as wee haue reckned vp the vertues contained in this commandement now wee must oppose or set against them the vices whereunto they be contrarie Matth. These are 1 Rebellion against God 2 Doubting of his promises 3 Desperation 4 Impatience in aduersitie 5 Inconstancie in the worship of God and in our owne vocation 6 Falling away from the truth of the Gospell 7 Pride 8 Disdaine 9 Ambition 10 Faint heartednesse in good things and finally rashnesse which aduentureth vpon vnnecessarie daungers vnder a colour of Gods prouidence Theoph. The later part of the first commādement Let vs come to the other part of this commandement Now in it is forbidden that we acknowledge anie other but the true God How do we fall into this sinne Math. When wee giue vnto creatures those foure points or any of thē For then they be made our Gods when we ascribe the things vnto thē which appertaine to one God Therfore in this commandement the Lord sayth not Thou shalt acknowledge mee for thy God but thou shalt haue no other Gods before me but in these words he compriseth three things First that we ought to haue one God Secondly that him selfe is hee whom we are to acknowledge for our God euen as it is plainly expressed by him in the Preface in these wordes I am the Lord thy God Thirdly that it is not sufficient if hee be taken of vs for our God except we take him alone so as we ioyne no other Gods as it were fellowes vnto him which they do especially that pray vnto Saincts and put their trust in them what so euer they may pretend or howsoeuer they may seeke to shift the matter Theoph. Is it not also forbidden that we should in any case put our trust in the liuing as for example in our kinsfolkes and friends to craue their helpe if need be or to giue them thanks for benefites receiued Mat. No not so so as they bee acknowledged of vs onely as instruments by which God will helpe vs and that they haue their will abilitie to do vs good from God For then wee put not our trust in the creature but in the Creator himselfe in whom onely we confesse is the power to helpe vs without whom men can haue no helpe at all for vs. Notwithstanding it is meet that we do giue them thanks so often as we receiue any benefite from them so long as wee remember that the chiefe thankes is to be reserued vnto God the true giuer of all giftes Theoph. What if wee put our trust in creatures more then in the creator Mat. Then be they our Gods therefore Paul speaking of couetousnesse Coloss 3. 5. calleth it Idolatrie by which words he meaneth that couetous men take their riches for their Gods seeing they trust in them more then in God himselfe Which indeed is not onely true in that but also as oft as we preferre any other creature before the creator whether we feare loue or obey it more for then it is made our God Therefore Paule speaking of such who that they may liue daintily and quietly cast off the seruice of God saith their god is their belly Theoph. Phil. 3. 19. I thinke that to be the meaning of Christ when he saith Call no man your father on the earth for one is your father which is in heauen Mat. It is indeed for in those words he doth not only warne vs to acknowledge God for the chiefe father Math. 23. 9. but especially that we loue feare and worship him far aboue our earthly parents and all others that bee set ouer vs. Theoph. Now do I vnderstand in what manner wee should seeke for helpe at the hands of men and trust in them without diminishing the honor of God But what letteth that we may not do the same toward the Saints alreadie receiued into heauen that is to say call vpon them and in some sort put our trust in them vpon this condition that we take them as instruments appointed of God for our helpe Mat. God verily giueth this abilitie to those that be aliue yea he hath commanded that one should helpe another but this cannot be in the dead for Salomon saith Also their loue their hatred and their error Eccles 9. 6. is now perished and they haue no more portion for euer in all that is done vnder the sunne Theoph. How knowest thou that God hath not giuen this power to the dead to be able to helpe vs and that therefore they are not to be prayed vnto when any necessitie presseth vs Mat. There is no one example of this in all the scripture which notwithstanding is the most certaine rule of truth Ier. 17. 10. Psal 7. 10. Moreouer it teacheth vs that God only knoweth the things that be absent and vnderstandeth the heart of man so as he heareth and fauourably heareth our prayers and complaints and helpeth vs. Wherefore no man can call vpon the dead or can any way trust in them but he taketh away the honour due vnto God which he giueth vnto them and therefore maketh them his Gods Theoph. If it will be none otherwise the things which haue bene spoken of the dead seeme not to appertaine vnto the Angels specially seeing that it is manifest by the testimonie of the Scripture Psal 91. 11 Heb. 1. 14. that God oftentimes vseth their seruice to helpe vs and that they be conuersant among vs so as they may heare our prayers Therfore it shall be no hurt if we call vpon them to helpe vs as we do vpon the liuing yet with this condition that they bee taken onely for God his instruments appointed by himselfe Mat. Thou gatherest ill for they can not helpe vs saue in those things which be expressely commaunded them of God which indeed be vnknowne vnto vs. But forasmuch as they do most readily performe the things they be commanded it is not necessarie to call vpon them although wee our selues knewe those thinges Howbeit it is altogether necessarie to speake to the liuing here vpō the earth because for the most part they scarce yeeld any helpe except they be so called vpon that it trouble them But whereas thou saydest that the Angels be amongst vs do vnderstād what we need and heare our prayers it is indeed true Neuerthelesse they cannot be euerie where nor knowe all things for that is proper to God onely which is a cause that they ought not to be prayed vnto of vs. But although all the things which we haue alleaged were of no force there is no commandement of it in all the Scripture nor anie example whereby we may be enformed that worshipping of Angels
Let vs come to the third part of this commandement which is the threatning against such as breake it Mat. The third part of the third commandemēt It is conteined in these words The Lord will not hold him guiltlesse which taketh his name in vaine Whereby it appeareth that the transgression of this commandement is accounted a most hainous sin before God notwithstanding it be thought light of men and that therefore he will with grieuous punishment be auenged vpon such as be guiltie of it Theoph. Is there any thing that doth so much aggrauate this sinne Matth. Yea verily For there is no commandement in the breaking whereof there is seene such insolent contempt of God Theoph. Why so Matth. Because we are brought to breake the other commandements either vpon a false opinion of worshipping God as when we giue ouer our selues to Idolatrie and superstition or for our owne estimation when we yeeld our selues to reuenge or for our pleasure when we commit fornication or for our profit when we steale or for some feare as when we tell a lye but for the breaking of this commandement we can pretend neither the worshipping of God nor our profit nor our pleasure neither any feare Therefore the transgression of this commandement but especially blasphemy hath no other beginning but a most manifest contempt of Gods maiestie Theoph. Some are wont to excuse the matter by custome to cleare themselues of the sinne of the contempt of God Math. But I would demaund whence that custome sprong Did it not come from the very impiety mad contempt of God wherewith our mindes were wholly taken vp and possessed before For it is certaine when at the first the mind of man is lightened with the least sun-beame of the feare of God that that bad custome is presently changed howsoeuer it might goe about to defend it selfe by prescription of verie long time The fourth commandement Remember the Sabbaoth day to keepe it holy six dayes shalt thou labour and do all thy worke but the seauenth day shall bee the Sabbaoth of the Lord thy God in it thou shalt do no manner of worke thou nor thy sonne nor thy daughter thy man seruant nor thy maide seruant nor thy cattell nor the stranger that is within thy gates for in six dayes the Lord made the heauen and the earth the sea and all that in them is and rested the seauenth day wherefore the Lord blessed the Sabbaoth day and hallowed it Theoph. The fourth commaundement of this first table is yet behinde to the exposition whereof that wee may make an easier way let vs see of how manie parts it standeth Matth. Of foure 1 The first containeth the summe of the whole commandement in these words Remember the Sabbaoth daie to keepe it holy 2 The second sheweth which that Sabbaoth day is when he saith Sixe dayes shalt thou labour and do all thy worke but vpon the seauenth day shall be the Sabbaoth to the Lord thy God 3 The third teacheth how that day is to be kept holy Thou shalt do no worke neither thou nor thy sonne nor thy daughter nor thy man seruant nor thy maide seruant nor thy cattell nor the stranger that is within thy gates 4 The fourth rendreth a reason why hee appointed the seauenth day rather then any other day vnto this rest For in sixe dayes God made heauen the earth the sea and all that in them is and rested the seauenth day therefore hee blessed the Sabbaoth day and hallowed it Theoph. These foure parts are to be followed of vs in order Declare therefore the meaning of the first Matth. When the Lord saith Remember the Sabbaoth daie he teacheth vs that this commandement is of verie great waight Which to be most true appeareth euen by this that the keeping of the rest of the commandements dependeth vppon the keeping of this In respect whereof the Lord euerie where by his Prophets obiecteth to the Israelites the transgression of this commandement when hee meaneth to signifie the breach of the whole Law He addeth after that thou sanctifie or hallow it that is cease and abstaine from bodily workes that thou maiest apply thy selfe earnestly to spirituall and heauenly Theoph. Which callest thou heauenly and spirituall workes Mat. Why the Lord vnder the Law commanded the sabaoth That we may vnderstand that point we must know that the Sabbaoth was commanded of God for two causes the first whereof was ceremoniall That ceremonie also is considered in two respects For by that bodily rest the Lord meant to warne the people of Israell to abstaine and rest from their owne workes being carnall and defiled that they might suffer the holy Ghost to worke in them This doth he himselfe witnesse in these wordes See that you keepe my Sabbaoth because it is a signe betweene mee and you in your generations that you may know that it is I the Lord which sanctifie you Out of which wordes it is plaine that that ceremonie was a type or shadowe of our regeneration Secondly that ceremony serued to signifie the euerlasting rest of the kingdome of heauen which was as it were a part of the former For that cause the Lord calleth the land of Canaan rest because it was a signe or token of eternall life according to the interpretation of the Apostle to the Hebrewes The other end of the bodily rest is this that we may wayte vpon the ministerie of the Church for that is established by God in this commandement Moreouer that we may meditate vpon his workes and dilgently applie our selues to the loue of our neighbour and the instructiō of our houshold familie These are the two endes of this bodily rest the first whereof together with the rest of the ceremonies is taken away by the comming of Christ which is the trueth of it But the other is perpetuall and to continue for euer Therefore that rest belongeth vnto vs and is euery weeke to be kept one day Theoph. Let vs come to the other part Mat. After that the Lord had commanded one day for rest now he sheweth which day he will haue kept and that is the seuenth namely the last of the weeke He doth also teach howe wee should spend the rest of the weeke namely in working that is in doing our earthly businesses to the ende we may be the fitter for the rest of the seuenth day and to the performance of such things as he him selfe hath commanded Theoph. Which was the seuenth day Mat. That which we do yet call Saterday For the Lords day properly is the first day of the weeke according to the distinction made by God himselfe But that seuenth day the Apostles changed to teach that the ceremonie was done away and the rest they put off to the Lords day vpon the which Christ by his resurrection had put an end vnto that ceremonie Theoph. How did Christ by his resurrection put an end vnto that ceremonie Math. Because by the vertue and
be auoided but the other not onely to be lawfull but also profitable and necessarie Theoph. Declare those causes Mat. I will marke foure chiefe 1 Because loue that is so much commēded vnto vs is both cherished and increased by praying one for another But this can haue no place in the dead of whom Salomō speaking saith Eccles 9. 6. Both their loue their hatred and their enuie is now perished they haue no more portion for euer in all that is done vnder the sunne 2 Because praying one for another we thinke not to be heard for his sake that prayeth for vs which they do that pray to the Saints departed by that meanes giue vnto them the office of Christ Theoph. But it may be that the same thing may befall them which desire to be holpen with the prayers of the godly that be aliue for why may not some thinke that they shall be heard for their holinesse and good workes sake Matth. I grant it is not impossible that some should after that manner abuse the prayers of the godly but there is the least danger in this behalfe if it be compared with the other For it cānot be in any but the ignorant and vnskilfull for whose ignorance we ought not to refuse that so holy an ordinance of God But the intercession of departed Saints doth bring with it most manifest danger for no man can pray vnto them but he thinketh for their sakes to obtaine the things which he desireth of God◠The proofe whereof are all the formes of prayers written by such as worshipped them Theoph. Go forward alledge the third cause Matth. cause 3 The faithfull that be aliue may one of them know the necessities of another and pray vnto God for them which the faithfull departed cannot I am not ignorant what they be wont to obiect that the Saints dead do in God as it were in a glasse see all the things that be done in this world but that is altogether to diuine or gesse without any testimonie of Scripture Theoph. Declare the fourth cause Mat. cause 4 That is the chiefe namely because the prayers of the godly being aliue one for another are groūded vpon the testimonie of the word of God also vpon examples and promises by the which it is confirmed that they shall not be in vaine but the prayers of the dead are neither grounded vpon any testimonie of Gods word neither vpon promises nor examples Theoph. Sayest thou so Matth. I say it and therefore it is done of faith for the word of God is the onely foundation of it Wherefore Paule affirmeth Rom. 14. 23 that whatsoeuer is not of faith is sinne And this reason is sufficient to ouerthrow the intercession of the departed Saints For who can beare this that man should lift vp himselfe aboue God Theoph. I do now confesse that all prayers which are made to dead Saints for this end that they should be our intercessors and mediatours to God are to be driuen out and hissed at and that Christ alone whose office this is is sufficient Matth. Why Christ onely sufficeth the faithfull to do the office of the mediatour with the Father Yea truely it is extreame madnesse for any to seeke to himselfe another mediatour For as much as he can do it most perfectly because he lacketh none of the things that suffice to pacifie God and to cause him to be mercifull vnto vs. Moreouer he loueth vs most dearely and therefore is touched with pitie vpon our infirmities He knoweth our prayers presently when they be conceiued He commandeth that wee should come vnto him as often as we will craue any thing at the hands of God Finally he telleth vs for a suretie that we shall obtaine all the things which wee shall aske in his name when he saith Iohn 16. 23 Verily verily I say vnto you whatsoeuer you shall aske of the Father he will giue it you Hitherto haue you asked nothing in my name aske and you shall receiue And in another place he saith Iohn 14. 13 whatsoeuer you shall aske in my name I will do it Theoph. What meane these words to aske any thing in the name of Christ Mat. It is to pray God to heare our prayers not indeede hauing respect to our vnworthinesse but to the merit that is continually offered to him of Christ Iesus for vs. Therfore to aske any thing of God in the name of Christ is answerable to his intercession with the father for vs and that more is an approbation or allowance of it and the way to be partaker of it Theoph. But ought the promise of Christ wherein he assureth vs that we shall receiue whatsoeuer we aske in his name to be extended to all things that shall come into our minds without putting any exception Matth. Not so For our desires for the most part be euill which if they were fulfilled would be to our destruction rather then to our profit Therefore Christ vnderstandeth onely those things which concerne the glory of God and our commoditie and saluation all which things indeede he hath in few wordes comprehended in that forme of prayer which he hath giuē to vs namely Our father which art in heauen c. The. Must we therfore vse no other forme of prayer Mat. If thou respect the matter or substance we may vse no other but it is in our libertie to enlarge it whereof the holy Scripture yeeldeth vs many exāples in those formes of prayer which it setteth before vs namely the Psalmes which all verily be referred to this forme appointed by Christ The exposition of the Lords prayer Theoph. Let vs examine the forme of prayer that Christ hath deliuered how many parts be there of it Matth. The summe and parts of the Lordes prayer In the beginning it containeth a preface and afterward six petitions The first three whereof do immediatly respect the glory of God But the later three containe those things that appertaine to our selues both for the helpe of this life and for euerlasting saluation And they be therefore placed after those that concerne the glorie of God to the end we might vnderstand that the later three be not rightly conceiued and made vnlesse they be referred to the glory of God as it were vnto their proper end and that therefore they shall not be heard according to the saying of the Apostle You aske and receiue not because you aske amisse Iames. 4. 3. that you might consume it vpon your lustes The Preface of the Lords prayer Our Father which art in heauen Theoph. Let vs consider of the Preface of the Lordes prayer Matth. It is contained in these wordes Our Father which art in heauen Theoph. Who is that Father vnto whom Christ biddeth vs to flie Mat. It is the first person of the holy Trinitie namely the Father of our Lord Iesus Christ Theoph. Is therefore one only person of the Trinitie to be prayed vnto Matth. We must
the infinite maruellous wisedome of God which by a way altogether wonderfull hath knit or ioyned together his perfect iustice with his perfect mercy and that as well to his owne glory as to our saluation and benefite Mat. True indeed But if thou do with a litle more diligence marke that way thou shalt find three things which the reason of man could neuer haue deuised and which out of Christ are found no where else for the auoyding of the punishment due for our sinnes and they be these That we should our selues pay our debts vnto God or else seeke another which is both able to pay them and also doth acquite vs of them or that God himselfe should forgiue vs whatsoeuer we be indebted vnto him Theoph. I would haue these things declared by thee a little more largely Matth. First therefore I will shew that these three cannot any where be found sauing in Christ And verily whatsoeuer men can imagine they shall neuer find in themselues wherewith to satisfie God Who also as the Apostle saith Rom. 11. 32 hath shut all vnder sinne that he might haue mercy vpon all Neither shall they find any creature in heauen or in earth sufficient to doe this office But if they flie vnto God his mercy to obtaine forgiuenesse of their sinnes his perfect iustice will be a let which requireth to be fully satisfied Theoph. Let vs now see how God hath ioyned these three things together in Christ to reconcile his exceeding great mercy with his most perfect righteousnesse vnto our saluation Matth. Being made one with Christ by faith and therefore also partakers of his goods wee our selues pay all our debtes vnto God and that of the riches of Christ which are truely made ours And by this meanes the perfect iustice of God is fully satisfied which indeed requireth this that he which oweth the debt should pay it Neuerthelesse another hath payd it for vs namely Christ who alone hath drunke vp the cup of God his wrath and as the Apostle saith hath 1. Pet. 2. 24 borne our sinnes in his body vpon the tree And therein most manifestly appeareth the great mercy of God that gaue his most dearely beloued Sonne for vs his enemies vnto a most shamefull death Finnally because he that hath satisfied the heauenly Father for vs is his dearely beloued Sonne euerlasting God with the Father freely giuen vnto vs the continuall forgiuenesse of sinnes as hath bin sayd is ioyned with his satisfaction and that doth especially make stedfast and sure his immeasurable mercy Theoph. Verily a notable discourse and very full of comfort Let vs now returne to the exposition of our petition Why is this clause added in the end as we forgiue them that trespasse against vs Matth. That is according to the promise made vs of the forgiuenesse of our sins vpō this condition that we forgiue them that hurt vs. And Christ would haue it expresly mentioned because he knew how hardly we forgiue others their trespasses Therefore in this clause he calleth vs to remember that wee shall not obtaine forgiuenesse of our sinnes at the hands of God except we also forgiue our neighbours their offences Hereupon is that threatning of God by the Prophet against the Israelites When you shall stretch out your hands Isay 1. 15. I will hide mine eyes from you although you make many prayers I will not heare you for your hands are full of bloud Theoph. Therefore this manner of speech doth not appoint an equalitie as if God forgaue vs so much as we shall forgiue Mat. No not so For our forgiuenesse euen as we our selues be imperfect is alwayes imperfect and sauoureth of the vncleannesse of our flesh whereupon it commeth to passe that euen in them that are most regenerated notwithstanding they doe vnfainedly forgiue as God requireth and desire no reuenge yea rather be ready to do good vnto such as haue hurt them and do daily pray for them yet there remaineth some bitternesse so as we do not embrace them with that affection of heart which we would haue embraced them with if we had alwayes beene well pleased with them which if God should do we were in very ill case Therefore this is the meaning of this petition ô Lord according to thy promise forgiue vs our sinnes fully and perfectly as the most perfect God For as much as we as most imperfect men according to thy commandement haue bene fauorable vnto them that haue hurt vs. Theoph. In what place are this commandement and promise Matth. They be presently added by Christ after this prayer in these wordes If you forgiue men their offences Mat. 6. 14. your heauenly Father will also forgiue you But if you shall not forgiue men their offences neither will your Father forgiue you your offences Theoph. I grant it is very right that we should doe those things to our neighbours which we desire to be done to ourselues And so that God doth most worthily denie them forgiuenesse that will not forgiue their neighbours Matth. True especially seeing our sinnes against God whereof we craue pardon are farre more grieuous and farre more in number then are they which our neighbours can euer commit against vs. And this doth Christ plainly teach in an excellent parable whē he saith Mat. 18. 23 The kingdome of heauen is like vnto a king which would demand an account of his seruants And when he began to recken there was one brought vnto him which ought ten thousand Talents And when he was not able to pay it his Lord commanded him to be sold and his wife and children and all he had and the debt to be payd The seruant therefore fell downe and besought him saying Master appease thine anger towardes me and I will pay thee all Then that seruants master had compassion vpon him and loosed him and forgaue him the debt but when the seruant was departed hee found one of his followes that ought him an hundreth pence and he layd hands vpon him tooke him by the throat saying pay me that thou owest Thē his fellow fell downe at his feete and besought him saying appease thine anger towards me and I will pay thee all yet he would not but went cast him into prison till he should paie the debt And when his other fellowes saw what was done they were verie sory and came and declared vnto their maister all that was done Then his maister called him and said vnto him O euill seruant I forgaue thee all that debt because thou prayedst me oughtest not thou also to haue had pitie vppon thy fellow euen as I had pitie on thee So his maister was wroth and deliuered him vnto the Iaylers till hee should pay all that was due vnto him So likewise saieth Christ shall mine heauenly Father do vnto you except ye forgiue from your hearts each one to their brother their trespasses The sixt petition And leade vs not into temptation but deliuer vs
then he spake to Peter onely But as a little before Peter not onely in his own name but also in the name of all the rest of the Apostles which had that one faith had confessed that Iesus was the Christ and the sonne of the liuing God in like manner when Christ promised the keyes to Peter hee meant that they were also promised to the rest of the Apostles which hee doth sufficiently declare in the deliuerie of theÌ„ for he saith to all at once Receiue the holy Ghost Whose sins you remit they be remitted to theÌ„ whose sinnes you retaine they be retained I same also did the other Apostles and all Pastors confirme when exercising their ministerie they vsed those keyes Theoph. Wherefore doth Christ call the ministerie of Pastors by the name of keyes Matth. To the end we might vnderstand that the kingdome of heaueÌ„ as we haue declared before is by the ministery of the Church set open to the beleeuers and penitent and that it is shut against the vnbeleeuers and stubburne namely when as by it the former haue their sinnes forgiuen that so they may come to eternall life but to the other they be retained that so they may be shut from it For God doth ratifie that in heaueÌ„ which the Ministers vpon earth pronounce out of his word eueÌ„ as it appeareth by the words of Christ himselfe vnto Peter for after promise of the keyes presently hee addeth Whatsoeuer thou shalt bind in Mat. 16. 19 earth shal be bound in heauen and whatsoeuer thou shalt loose on earth shal be loosed in heauen And the selfe same thing he repeated after to all the Apostles to shew that they had like authoritie of binding loosing giuen to them with Peter Theoph. Therfore to bind loose is nothing else but to declare the remission of sinnes or to retaine them Matth. What it is to bind and loose Indeede nothing as it is plaine by the interpretation of Christ himselfe for he sayd to his Apostles in the place which euen now we recited Receiue the holy Ghost whose sinnes yee remit they be remitted vnto them whose sinnes you shall retaine they shall be retained For there is no harder bond then sinne forasmuch as being bound with it we be held and indeed willingly vnder the power and tyrannie of the deuill death and it cannot be loosed by any strength of man but by the onely might of Christ Theoph. Why then doth Christ commit the office of binding and loosing to the ministers seeing he himself alone hath the power of binding and loosing Mat. It is that we may vnderstaÌ„d that the Ministers be as it were Ambassadors proclaimers of the will of God which Paule teacheth in these words 1. Cor. 5. 19 God was in Christ reconciling the world to himselfe not imputing to them their sinnes and hath put in vs this word of reconciliatioÌ„ Therefore we are ambassadors in the name of Christ as God by vs did exhort you we entreat you in Christes stead to be reconciled to God Theoph. I see not therefore that the Ministers haue more power of binding and loosing granted them then any other priuate man For there is none that may not assure the beleeuer and penitent of the forgiuenesse of his sinnes contrariwise which may not set the iudgement of God before the vnbeleeuer and obstinate except he repeÌ„t And that verily shal be confirmed in heauen as it was pronounced by that priuate person for that is the will of God reuealed in his word Mat. Of the authoritie of the Ministers of the Church That is right indeed but there is some speciall thing to be considered in the promise of Christ made to the Ministers namely that by his spirite he will giue more efficacie force to their words theÌ„ to the words of any priuate man so as they shall by faith be receiued of the beleeuer but shall terrifie the conscience of the vnbeleeuer set before his eyes the wrath iudgement of God For otherwise the name of the keyes of the kingdome of heauen should falsely be giuen vnto the ministery of the Church seeing that we may enter into it it is not inough that the doctrine of forgiuenesse of sins beat our eares but especially that it enter into our hearts and be receiued of vs by faith obedience Whereunto is referred that saying of Paul Neither my 1. Cor. 2. 4. speech nor my preaching stood in the entising wordes of mans wisedome but in the demonstration or euidence of spirituall power For this cause also Isaiah calleth the preaching of the word the arme of the Lord Isay 53. that is the instrument by the which he declareth his might and power that he may bring vs to saluation Theoph. I do see indeede that the force and fruite of preaching the word of God is very great For those three steps by the which wee obtaine spirituall health wherof thou diddest entreate in the Chapter of Faith are by it daily called to vse and practise Matth. Thou iudgest right For first the law is preached that wee may acknowledge our deadly disease namely sinne Secondly the Gospell is preached wherin the sauing remedie is offered vnto vs in Christ Last of all faith which is wrought in vs and increased by the preaching of the word applieth that medicine vnto vs so as we obtaine saluation euen the full forgiuenesse of all our sinnes Theoph. The article of remissioÌ„ of sins in the Creede vnlesse I be deceiued is therefore set after the article of the Church to the end we might know that it is offered vnto vs by the ministerie of it Mat. It is indeede and therefore there is no forgiuenesse of sins neither saluation without the Church as in the floud there was no safetie out of the Arke of Noah wherein also at that time the Church of God was then shut vp â—hat being as it were a type of it Theoph. Thou hast hitherto largely inough taught that by the ministery of the word we do truely obtaine forgiuenesse of our sinnes Notwithstanding there be two things behind whereof I will aske thee before we come to the other treatise 1 First whether God do wholy as they say forgiue to the repentant all their sinnes 2 Secondly whether hee forgiue them perfectly namely remitteth the punishment and the fault so as they be not any more imputed vnto vs. Mat. Let vs speake of the former in the first place Iohn saith 1. Iohn 1. 7. All sinnes be forgiuen to the penitent that the bloud of Christ doth wash vs from all sinne He that saith all excepteth nothing Now repentance yeeldeth vnto vs a more certaine testimonie of our faith by the which as hath beene sayd wee be made partakers of Christ and of his gifts Whereupon it followeth that whosoeuer repenteth may most certainly determine that all his sinnes notwithstanding they be grieuous are forgiuen and done away Which also is taught by the examples
by faith Seeing therefore this spirituall eating is aboundantly sufficient to our saluation and is grounded vpō the word of God it ouerthoweth that carnall eating which men by the example of the Capetnaits haue deuised to themselues frō the which also if it could be there is no other profite to be looked for but that which we do receiue by spirituall eating Therefore notwithstanding Christ in that place speaketh not of the sacramentall eating but of that which is by the word receiued by faith neuertheles it may ought to be referred vnto that because it is one and the same eating and therefore whatsoeuer is said of the one must necessarily agree to the other And indeed seeing the question is of the foode of our soules which is spirituall the meat is spirituall it followeth of necessity that the eating is spirituall euen as we can not nourish our bodies except earthly foode be visibly and sensibly eaten for the preseruation of this life Theoph. What doest thou properly vnderstand by spirituall eating Matth. How wee that be in the earth be partakers of Christ his body which is in heauen That Christ although concerning his humane nature he go not out of the heauens yet by the power of the holy Ghost doth communicate vnto vs his body and bloud and that by faith which is in stead of a spirituall hand and mouth by which wee receiue him and apply him vnto vs as hath bin more at large declared of vs in the chapter of Faith And this is the spiritual eating of christ by faith cōtrary to the carnal which som haue dreamed was with the bodily mouth insomuch as the very substance of the body and bloud of Christ was eaten with it Which is a most absurd deuise and yet it is no maruell that some are fallen vnto it For as the spirituall man when he heareth that the body of Christ is to be eaten and his bloud to be drunken vnderstandeth it spiritually for his spirituall hunger and thirst and therefore prepareth his heart by faith so contrariwise the carnall man thinketh nothing but carnally in all this matter and therefore prepareth the mouth of his body to deuour Christ But the saying of Austen is notable Why doest thou make ready thy teeth and belly beleeue and thou hast eaten Theoph But how can it be that Christ which is in heauen should truly communicate his body vnto vs that be conuersant vpon the earth Matth. That ought not to seeme maruelous vnto vs for if the sunne being a creature without life do by his beames communicate the effect and power of it vnto vs that liue vppon the earth by a much more strong reason may Christ which is the sunne of righteousnes by the immeasurable power of the holy Ghost truely make vs partakers of his body in the Supper to whom it is not harder to ioyne thinges together farre distant the one from the other then those that be most nigh Which indeed appeareth euen by that that it ioyneth together all the faithfull notwithstāding they be scattered here and there to become one body whereof Christ is the head That also is shadowed in the Supper for the Apostle saith 1. Cor. 10. 17 We which are many are one body for all of vs are partakers of one bread Theoph. An obiectiō against spirituall eating But some obiect that if in the supper of the Lord we do only spiritually and by faith communicate with the body of Christ there is no great profite of it seeing that is daily fulfilled in vs by the ministery of the word receiued by faith Matth. It followeth not For there be diuerse helps ordained of God to the same end namely to further our saluation in Christ by the holy Ghost Euen as a good Phisition helpeth the health of the patient committed to his trust by sundry meanes Wherefore notwithstanding Christ receiued in the word by faith be alreadie spiritually eaten of vs yet neuerthelesse it is more and more fulfilled in the Supper by the which the Lord so worketh according to his promise that our hearts be more aboundantly inflamed with his loue confirmed in the hope of euerlasting life Theoph. Seeing then it is certaine that we are not otherwise partakers of Christ in the supper but spiritually and by faith it followeth that all they which come to it without faith haue no fruit or benefite by it Mat. That indeede is most true for by their vnbeliefe they refuse Christ whom God oftereth to them in the Supper Wherefore they be onely partakers of the signes and that to their condemnation seeing that so much as in them is they prophane and vnhallow that most holy spirituall banket prouided of God for his children whiles they come vnto it not furnished with that most precious garment namely faith wherby we are iustified before God made the sons of God and bee accompted worthie to sit downe at his table For this cause the Apostle commandeth that euerie 1. Cor. 11. 28 one should prooue himselfe and so eate of that bread and drinke of that cup. Theoph. What is the way whereby each ought to prooue himselfe Matth. Let him try himselfe and see whether hee haue faith which shall bee easie to perceiue by repentance as it hath beene said of vs in the proper place Whosoeuer therefore is not any way touched with repentance is altogether vnworthie to bee admitted to the Supper of the Lord. Theop. But what thinkest thou of him that hath some feeling of repentance notwithstanding it be little Matth. If it be so little that it shew not it selfe by turning vnto God and amendment of life it ought to be suspected for true repētāce notwithstāding it be weak doth alwaies shew it selfe by the outward workes In the meane time it is not to bee doubted but that as our faith is alwaies verie weake so the same is true concerning our repentance And this indeed is so in the most regenerate although diuersly for in some it is more in others it is lesse Notwithstanding it is so farre off that that weaknesse should driue vs from the holy Supper that it ought rather to spurre vs forward to come vnto it that by it wee might be strengthened in faith and repentance Euen as the sick man the weaker he knoweth himselfe to be should so much the more earnestly desire meate both to receiue nourishment and to refresh his strength Therefore they onely bee vnworthie to come to the Lords Supper that be ignorant and delight in their sinnes and continue in them for that spirituall foode doeth not as yet belong to them Theoph. But if such men come to the Supper what thinkest thou is to be done Matth. Ecclesiasticall discipline If their vnworthinesse be secret and hidden they ought to be left to the iudgement of God which will one day take vengeance vppon them but if it bee knowen by the order of Ecclesiasticall or Church discipline they ought to be