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
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
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
is made more pleasant and delectable Mat. Thou passest ouer the chief point that is to say the fatherly loue that God sheweth euen then whē he doth chastise vs for he alwayes dealeth mercifully and gently with vs in the very afflictions Which thing Dauid witnesseth in these words The Lord is mercifull gentle slow in wrath and great in goodnesse He is not Psal 103. 8. 9. c. wont to chide alwayes neither will he keepe his wrath for euermore He hath not dealt with vs according to our sinnes neither hath he rewarded vs according to our iniquities Because according to the height of the heauens aboue the earth so great is his goodnesse vpō them that feare him As far as the East is frō the West so far hath he remoued our sinnes from vs. As a father hath compassion on his children so hath the Lord cōpassion on them that feare him For he knoweth wherof we be made he remembreth that we are but dust Theoph. Why callest thou this the chiefe point Mat. Because vnlesse that loue of God be before our eyes in our afflictions there can nothing else be to any purpose On the other side if this go before and the other which thou euen now reckenedst vp do follow either I am greatly deceiued or else there is no afflictiō so hard which a faithfull man may not be able to ouercome especially if it be to be suffered for the testimony of the truth of the Gospell Theoph. Why so Mat. Afflictions for righteousnesse There may fiue causes be alledged besides those which thou hast heard already Theoph. My heart desireth to heare them Mat. The first is this that by afflictions for righteousnesse sake the Lord vouchsafeth vs the honor to be Martyrs that is to say witnesses of his truth And so he turneth the punishment ioyned with shame which we haue deserued into most glorious sufferings Whereupon Peter speaking of them saith that it is better if so the will of God be that doing well we should be punished then doing euill 2 Another is that by them we are made like not onely to the holy Patriarchs Prophets Apostles other Martyrs which liued before our times but also to Christ himselfe which hath set himselfe before vs as a patterne of thē with whom saith the Apostle Rom. 8. 17. 2. Tim. 2. 12. we shall no otherwise be glorified except we suffer with him 3 The third is because the glorie of God which ought to be farre dearer vnto vs then our owne life is thus not a little aduanced for it commeth to passe that the very enemies of the Christian truth are called to the knowledge of Christ and the weake be confirmed in it by our constancie and open confession of God his name Therfore it was well sayd of one of the auncient fathers Tertul. in apol adu gent. that the bloud of the Martyrs is the seede of the Church 4 The fourth is that while we be made partakers of Christes sufferings the spirit of God resteth vpon vs wherewith we are maruellously comforted 1. Pet. 4. 14 2. Cor. 1. 5. For as the sufferings of Christ abound in vs euen so through Christ aboundeth our comfort 5 The fift is because our reward is great in heauen euen as Christ himselfe witnesseth Mat. 5. 12. Yea he willeth vs to reioyce and to leape for ioy in the middest of afflictions Paule also saith the same in these wordes Luc. 6. 23. The momentanie lightnesse of our affliction 2. Cor. 4. 17. causeth vnto vs a farre most excellent eternall weight of glory while we looke not on things which are seene but on things which are not seene For the things which are seene are temporall but the things which are not seene are eternall Therefore we haue no occasion of heauinesse offered vnto vs by suffering in this sort yea rather we ought to receiue great matter of comfort and ioy as of the greatest good which is wont to be giuen of God and as of a speciall gift which he giueth not but to his elect and most dearely beloued children For Paule teecheth Phil. 1. 29. that it is giuen vs not onely to beleeue in Christ but also to suffer for him In another place also the same Apostle saith of himself Gal. 6. 14. 4 God forbid that I should boast in anything saue in the Crosse of our Lord Iesus Christ by the which the world is crucified vnto me and I vnto the world The second part of the Apostles Creede which is of faith in Christ Theoph. We haue spoken largely inough of the first part of the Creede the matter therfore requireth that we come to the second which is cōcerning the sonne of whom thou saydest we were redeemed and that he did continually make intercession for vs. I do therfore demand of thee in which articles that redemption and intercession is contained Mat. The foundation of our redemption Indeede redemption hath chiefly the foundation in the article of the death passion of Christ which is as it were the price of our redemption For by it ioyning thereto the resurrection we were deliuered from the tyrannie of the deuill and brought into the libertie of Gods children which Christ him selfe witnesseth in these wordes The sonne of man is come into this world to giue his life a price of redemption Mat. 20. 28 for many Concerning his intercession it is ioyned by Paule with the article of sitting at the right hand of God as a part thereof These be his wordes What is he that Rom. 8. 34. shall condemne It is Christ which is dead yea rather which is raised vp from the dead who also is at the right hand of God and maketh intercession for vs. For because the sitting at the right hand of the father is referred to the dignitie whereunto he is aduanced with the father by a similitude taken from kings which are wont to place those at their right hand that be most welcome and acceptable to them whom they desire to haue most honored therefore doth he ioyne his intercession with it to the end we might know that Christ bestoweth the great authoritie he hath with his Father in this that by the benefite of his death he might become mercifull vnto vs. Theoph. Forasmuch as in these three articles of the death resurrection the sitting of Christ at the right Why there be in the Creed more articles of Christ then these three hand of the Father the chiefe points of our saluation be conteined why were the other articles put into the Creede especially seeing it is a summe as it were an epitome or abridgement of the things which are to be beleeued to our comfort and saluation Mat. It was that our faith might be the better defenced against the temptations of the deuill and the flesh Theoph. I do desire to haue these things declared by thee more at large and to be
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
Christ which is the foundation of our saluation Christ himself saith No mā knoweth Mat. 11. 17 the Sonne but the Father neither doth any man know the Father but the Sonne and he to whom the Sonne will reueale him Iohn 6. 44. No man can come to me except the Father that sent me draw him But concerning the wil and that power whereby we do obey God Paul saith It is God which worketh in vs to will and to performe Phil. 2. 13. it Which also is confirmed of Christ himselfe by a most fit similitude in these wordes As the branch Iohn 15. 4. can beare no fruit of it selfe except it abide in the vine euen so neither can you except you abide in me He that abideth in me in whom I abide the same bringeth much good fruit for without me you can do nothing Which things being so what can man of himself beleeue in the matter of Religion but errour and lyes what is he able to do when the question is of worshipping God but all manner vice and wikednesse I will ad a place out of Paule wherein all this doctrine in one word is plainly set down You were dead in sinnes and Ephes 2. 1. trespasses He saith not you were sicke so as some little life was left in you but you were altogether dead The self same thing also he confirmeth afterward when he saith Ephes 2. 6. that we are raised vp from the dead when God doth regenerate vs. If therfore the vnregenerate man be spiritually dead in sinnes it followeth that he hath no more vnderstanding in things pertaining to eternall saluation then hath a dead man in the things of this life Moreouer if a man vnregenerate be spiritually dead in sinnes he hath no more power to do a good deede then a dead man hath to do the actions of the body Therefore euen as our soule giueth life to the body so also the spirite of God is the life of our soule being otherwise dead and vnable to beleeue or do any thing that is good Theoph. Although I do wholly giue consent to this doctrine which I see hath expresse grounds in the holy Scriptures yet I will propound vnto thee a certain obiection sometimes put forth to my selfe about the answering whereof I found no small difficultie namely that God seemeth to mock vs which so often by the Prophets exhorteth vs to turne vnto him and to keepe his commandements if it were not in our power at least in some part to do this Furthermore that exhortations be made in vaine the vse of admonitions is but needlesse and that reproofes are but ridiculous if it were not in the power of the sinner not to sinne Matth. They that measure the strength of man by Gods commandements be altogether deceiued For Christ commandeth vs Thou shalt loue the Lord thy Mat. 22. 37 God with all thy heart with all thy soule and with all thy minde And againe Be you perfect as your father which is in heauen is perfect But what is he which confesseth not that he can neuer come to that diuine perfection nor loue him with that loue that is due In Enchiri ad Lauren. de gratia lib arbit Therefore as it is notably written by Austen God commandeth the things which we cannot do that we might know what we ought to aske of him Which indeede may appeare euen by this that euery where by the Prophets the Lord commandeth vs to turne vnto him and to repent vs of our sinnes But Ieremie answereth Ier. 31. 18. Eze. 18. 30. Ioel. 2. 12. correct me Lord and I shal be corrected when thou diddest correct me I did repent For this cause the same Austen Confess l. 10 which handled this doctrine of Free will most excellently writeth in another place O Lord giue me that which thou commandest and command what thou wilt Theoph. Indeede this is a solution or answer to that obiection not to be despised Mat. I do ad that it may be gathered out of Paule that exhortations to holinesse of life haue not their foundation vpon our naturall powers but vpon the promise of God wherein he promiseth to be with vs not to helpe our Free will in part but wholly and altogether himselfe alone to make it good in vs. Theoph. Bring some places out of Paule for the confirmation of this doctrine Mat. Writing to the Thessalonians 1. Thess 5. 23. 24. when he hath admonished them to liue blamelesly iustly and soberly in loue in patience he prayeth to God to sanctifie them to the end they might be able to performe those things at length saith Faithfull is he that hath called you which will also do it In another place also after he had exhorted the Philippians to worke out their owne saluation with feare and trembling presently he addeth Phil. 2. 12. 13. For it is God which worketh in you both the will and the deede euen of his good pleasure Theoph. What vse is there of exhortations admonitions and reprehensions to the vnbeleeuers Mat. They shall be a witnesse against them when they come to the iudgement seate of God For they shall the more be conuinced of rebelling against God and of the hardening of their owne hearts Theoph. I am now well furnished against those that shall hereafter set vpon me with that obiection To cōclude it seemeth to me that this doctrine may fitly be referred to that which sometimes I haue heard of thee namely that all the sinnes of men be of themselues not of God but that their good works if they do any be not of themselues but of God Mat. True Neither is there any cause why we should feare to receiue this for true doctrine forasmuch as it tendeth both to the glory of God and to the throwing downe of our selues which is a most certaine marke whereby we may discerne or know true doctrine from false according to the rule of Christ Iohn 7. 18. Theoph. Now we are to go forward to the rest We haue at large hādled the first effect of the holy Ghost let vs therefore come to the other How makest thou the holy Ghost the author of our vnion or being made one with Christ which in the beginning of this Chapter thou didst attribute vnto faith Matth. In what sēse the holy Ghost is sayd to be author of our vnion with Christ When I did attribute or giue it to faith I did it according to the vse of the scripture but this I meant that faith is the instrument and as it were a spirituall hand by the which we do receiue Christ with all his gifts In the meane time this is to be vnderstood that the holy Ghost is author of them all For that vniting of vs to Christ which is in heauē is not done but by his own diuine power Adde hereunto that the holy Ghost begetteth faith in vs and sanctifieth vs that so we may
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
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
power thereof we are spiritually raysed vp that we may serue God mortifie our concupiscences all the dayes of our life so as for this purpose we do not now stand in need of the obseruations of anie day Theoph. Is not this to obserue dayes which thou cōdemnest as a superstitious thing in the exposition of the former commandement Matth. To obserue daies and times is nothing else but to thinke one daie or time holier then another which agreeth not to the hallowing of the Lords day For we do not attribute vnto it greater holinesse then to another But when the Apostles would take away the ceremony of the seauenth day they appointed this which came first in place to that vse And as another day had beene as fit so neither is this lesse fit or conuentient then any other Theo. Declare the third part of the cōmandement Mat. It teacheth that no worke concerning this life is to be done vnlesse it bee necessarie vpon that day But it is to bee marked that such workes were then iudged to be faulty and sinfull among the Iewes because they were contrary to the ceremony which they were bound to keepe But now that ceremonie being taken away they are not forbidden as euill in themselues but because they hinder vs and call vs away frō holy studies and meditations Theoph. But why is there mention of the rest of men seruants and of maide seruants of cattell and of strangers Matth. Concerning men seruants and maid seruants God commanded this as well that they might haue some ease from labour as also that they might attend vppon the ministery of the Church and so to care for and looke to their own saluation no lesse then their maisters The rest of beasts God doth therefore mention because they worke not but with the seruice and helpe of seruants He speaketh also of strangers because if they bee of the same profession with vs they also are bound to keepe the law of God if not yet at least heed must bee taken that they be not an euill example to the rest Theoph. The fourth part is remaining Mat. The Lord setteth before vs his own example the more earnestly to pricke vs forward to the keeping of that rest Hee doth also call to our remembrances the creation of the world that we might remember of whom wee haue our beginning and the innumerable benefites that we enioy The Sabbaoth day therefore should be vnto vs as it were an image of the creation of the world and vppon that day ought we to mediditate and thinke vppon that creation least we bee guilty of that fault which God in former times by Moyses vpbraided the Iewes with Thou hast forgotten that strong God which hath begotten thee the God which made thee thou hast not remembred Hereuppon it is that by name he reckeneth vp euery of his workes by it selfe for in sixe dayes the Lord made the heauen and the earth the sea and all that is in them But here is mention of the Lordes resting not because hee hath cast off the care of his workes fer he continually worketh to preserue his creatures and to guide them by his prouidence But this hee would teach vs that hee hath ceased from making of the kindes of thinges Finally the blessing and hallowing of the Sabbaoth day is after added not because that day is in it selfe holier then others but for that it is of God appointed for this purpose that wee should rest from our owne workes and diligently giue our selues to holy workes Theoph. The Sabbaoth day therefore is sanctified of God in that hee did appoint it to holy and religious workes It is also sanctified of vs when wee giue our selues carefully to performe those workes Matth. It is true Theoph. But are not the rest of the daies so hallowed of God namely that they bee appointed to holy and religious workes Matth. Altogether so farre forth indeede as may be for our businesses But vpon the Sabbaoth all other things are to be set aside that we may with earnestnes apply our selues to those workes And verily men bee without all excuse except they do this For whereas the Lord hath deuided the weeke into seauen daies he giueth one only to himselfe but the other sixe he hath left vnto vs to looke to our owne matters The second Table of the Law Theoph. The foure commandements of the first table being expounded order requireth that wee come to the sixe last But before wee go to the exposition of each by it selfe I desire that thou propound a generall declaration of them and that briefe which may shewe how they agree together as thou diddest when thou handledst the first table Mat. As in the first table the Lord doth teach true religion that is the way whereby he may be truly worshipped The summe of the last table of vs. So in the last he prescribeth a holy pollicy or gouernment vnto men that they may keep peace among them selues and serue God with vnited minds But for the vpholding of that pollicie it is necessarie that some be superiors and other some inferiors and that the superiors be armed with some authority wherwith they may keepe the subiects within the bounds of their dutie and prouide that the mightier do no wrong to men of meane qualitie Nowe all these things doth the Lord ordaine in the fift commandement For by litle and litle he doth in continuance of time bring vs to all lawful subiection beginning with that which is most easie to be borne Hauing setled and appointed Magistrates he doth presently ioyne laws by the which they ought to gouerne their subiectes peaceably and keepe them in equitie and iustice From whence also euerie one should seeke the rule of loue that they may liue with their neighbours according to the will of God And first because nothing is more necessarie for the safegard of humane societie thē that the life of man be preserued in the sixt commandement the Lord forbiddeth murther and also commandeth that euerie one preserue the life of his neighbours no otherwise then their own When he hath taken order for the safegard of mens liues because men are mortall in the seuenth commandement forbidding whoredome he enioineth mariage to all men that haue not the gift of continencie to the end mankind may be preserued and increased And because a familie or houshold followeth mariage to the sustaining whereof riches are required in the eight commandement he appointeth to euerie one proprietie of goods while he forbiddeth theft wherewith quiet possession is disturbed and troubled And doth also command that we labour to get riches both for our owne vse and by vs to be giuen to the poore Afterward because it cannot be such is the desire couetousnesse of men that goods can be enioyed of vs but that oftentimes there arise strifes controuersies which the Magistrates cannot appease except they do plainly know the truth of the matter in the ninth
most true Therefore I pray God and our heauenly father that as he hath imprinted his law in our mindes so he will engraue it together with his loue and feare in our hearts by the power of his holy spirit that being alwayes clothed with righteousnesse and holynesse we may serue him with due reuerence and humilitie all our life 1 And so he may be glorified of vs. 2 Our neighbour edified 3 Our faith saluation may be confirmed through Iesus Christ our Lord. Theoph. So be it CHAP. II. Of Prayer which hath the chiefe place among Good workes to testifie and confirme our faith Theophilus OVr helpe is in the name of the Lord which hath made both heauen earth Matth. So be it Theoph. Concerning the doctrine of good workes I am sufficiently satisfied most dearely beloued brother for I haue learned that they onely be worthy the name of Good works which be commanded of God in his law also that they be not the causes of our iustification and saluation neuerthelesse that they be profitable both to the glory of God and to the edification of our neighbours very much to the assurance of our saluation and faith Which is the chiefe good work A short description of true prayer Now I demand of thee which hath the first place among Good workes Math. True prayer namely that which is powred from the heart vnto God with this confidence that we shall be heard Theoph. Why giuest thou it the chiefe place among Good workes Matth. Because by the helpe of it we obtaine this The excellencie of prayer that we bee able to performe the other Good workes Moreouer it yeeldeth vs the greatest testimonie of our saluation Theoph. Whereupon is it that it yeeldeth a fuller testimonie of our faith then the other Good workes Matth. Hereupon because prayer with certaine hope of being heard cannot bee made but wee are therewithall perswaded of the loue and good will of God toward vs. For as Paule saith Rom. 10. 13 14. How shall they call vpon him in whom they haue not beleeued For this cause the same Apostle affirmeth out of the prophesie of Ioel Whosoeuer shall call vpon the name of the Lord shall be saued Theoph. But from whence haue we that assurance seeing wee be guiltie vnto our selues of our owne vnworthinesse by the which we deserue that both we our selues our prayers should be driuen backe from the seate of his Maiestie Matth. By the intercession or mediation of Iesus Christ who as it was shewed by vs in the Chapter of faith doth alwayes offer vp to God the Father the merit of his death for full satisfactiō of all our sins Wherupon it commeth to passe that he is made mercifull vnto vs and such a one as will be entreated of vs so as we shall receiue what soeuer we aske of him And that doth the Scripture teach in these wordes 1. Iohn 2. 1. We haue an aduocate with the Father Iesus Christ Theoph. It followeth therefore that the office of the mediatour is by a most straight band ioyned with the office of the redeemer Mat. It is so and therefore Iohn after those words We haue an aduocate with the Father Iesus Christ the righteous presently addeth and he is the propitiation 1. Iohn 2. 2. for our sinnes Hereupon it is that Paule ioyneth both the offices together when he saith 1. Tim. 2. 6. There is one mediatour of God and men the man Christ Iesus which gaue himselfe a ransome for all men Theoph. Seeing therefore one is our redeemer euen Christ Iesus it seemeth to follow that he alone can also fulfill the office of the mediatour for vs with the Father Matth. The confutation of the error about prayer to Saints It followeth and that indeed necessarily and for this cause in the places which we haue heard we reade it written One aduocate one mediatour for the word one is expresly added to the end we might know that besides him alone there can be no other Theoph. Therefore they deale foolishly and without any good ground whosoeuer seeke other patrons and mediatours besides Christ Matth. Verie foolishly For they forsake the Creatour to go to the creature the Lord to go to the seruant the most dearely beloued Sonne of the Father which is in the highest authoritie and fauour with him to pacifie his wrath to go to those which lacke all the things that be required to wash away sinnes and therefore bee vnable to make our prayers acceptable and of force Moreouer they do esteeme Christ as it were not sufficient enough for the office of the mediatour and therefore denie him to be our true Sauiour For if he be fit and sufficient for so great an office why doe they take to themselues other mediatours beside him If they say they doubt not but that he is both most power-full and most fit for this thing but doe doubt somewhat of his will they do therein very much bewray themselues to be vnbeleeuers which refuse to giue credit vnto him after that he hath giuen vs so notable a pledge of his exceeding loue Namely when he vouchsafed both to take vpon him our humane nature and to suffer the death of the Crosse for our redemption Adde hereunto that most louingly he calleth vs vnto himselfe by his word when he saith Mat. 11. 28. 30. Come vnto me all that labour and be laden and I will cause you to haue ease yee shall find rest vnto your soules Finally whither soeuer they turne themselues they shall neuer escape but be foūd iniurious against Christ for as much as they take frō him the office of the mediatour purchased by his owne bloud to giue it to blessed creatures that be in heauen Theoph. They obiect that the office of Christ is not translated by them to the dead Saints seeing they end all the prayers they make to God with these wordes Through Iesus Christ our Lord whereby they say is declared that the chiefe honour is giuen to Christ himselfe Mat. The confutation of it It is a craft of Sathan by the which he would haue the wickednesse of praying to Saints to be hidden and so the manifest wrong that they offer vnto Christ which put ouer his office vnto Saints while they pray God that by their merites and intercession he will grant the things that they desire and at length ad through Iesus Christ our Lord. Wherein they imitate follow him who after he hath giuen his Prince a blow would humbly do him reuerence Theoph. Is it therefore vnlawfull for the faithfull being a liue mutually amōg themselues the one to commend the saluation of the other vnto God by prayer seeing it cannot be but some thing is taken away from the intercession of Christ Matth. The confutation of the obiection Not so for many causes may be alledged for the which the one is not onely vnprofitable but also forbidden and therefore to
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