enter into the holy Apoc. 21. 27 Citie Theoph. How then are we iustified or made righteous before God Mat. In the Scriptures there be two righteousnesses set forth to vs which also do verie much differ the one from the other These are 1 The righteousnesse of the law and 2 The righteousnesse of faith But the holy Scriptures do teach vs that we cannot be iustified by the former which is of the Law to the end we might flie to the other which is of faith Theoph. Declare vnto me wherein both these righteousnesses do stand as also what the difference is betweene them Math. The righteousnesse of the law is the perfect keeping of the law For if we did but fully and perfectly fulfill whatsoeuer that cōmandeth we should by our works be iust before God neither should we need anie other righteousnesse But the Apostle in diuerse places sheweth Rom. 3. 20. Gal. 3. 11. that this can not be for as much as all men be sinners and therefore vnrighteous which shall not be omitted by vs when we speake of workes and therefore he concludeth that we are iustified by faith But the righteousnesse of faith is the righteousnesse of Iesus Christ which by faith is freely imputed vnto vs of God By these things thou mayst vnderstād what the difference is betwixt the righteousnesse of the law and the righteousnesse of faith 1 The Law requireth it of our selues but faith calleth vs from our selues to seeke for it in Christ in whō onely it is and that indeed perfectly 2 Againe the Law requireth vs to obserue and do all that it commandeth otherwise it threatneth the curse But faith requireth this one thing namely that we beleeue and promiseth all kind of blessings to such as beleeue 3 Finally the righteousnesse of the Law comming from our selues should set vp merit put away grace Contrariwise the righteousnesse of faith which is from God taketh away merit and setteth vp grace Theoph. Now I vnderstand wherin both these righteousnesses consist and in what things the one differeth from the other But I thinke it may be gathered of your wordes that we are not properly iustified by faith but by the merit of Christ Mat. Thou gatherest rightly For if faith should iustifie by any inward vertue as it is always weake imperfect our righteousnesse also should be imperfect Faith therefore is as it were an instrument wherewith we take hold vpon our perfect righteousnesse which is in Christ which Paul plainly expresseth in these words All haue sinned and are depriued of the glory of God Rom. 3. 23. 24. 25. but are iustified freely that is to say by his grace by the redemption made in Iesus Christ whom God hath set forth to be a reconciliation through faith in his bloud 1 First the Apostle witnesseth that all men be vnrighteous for as much as all men haue sinned and therefore be depriued of the fauour of God 2 Then he teacheth vs that the righteousnesse by the which we are iustified before God hath the foundation in the onely merit of Christs death wherewith God is pacified so as he is become mercifull and fanourable vnto vs. 3 To conclude he sheweth that freely by faith we are made partakers of that righteousnesse of Christ How often soeuer therefore this manner of speach is vsed by the Apostle we are iustified by faith he vnderstādeth that this is done by the most perfect righteousnesse obedience and satisfaction of Iesus Christ which gifts are imputed vnto vs when we are by faith made one with him Theoph. it followeth then that all our righteousnesse is onely in imputation Mat. Yea truely For it is necessary to the end we may be accounted righteous before God that our vnrighteousnesse be not imputed vnto vs and that Christes righteousnesse be imputed Now Christ performeth both these the imputation of whose giftes causeth that our sinnes be not layd to our charge for as much as by the benefite of that imputation they be couered remoued out of the sight of God although he knoweth euery one of them so as he can tell their very number This case therefore standeth as it doth with the blacknesse of a coale set on fire which blacknesse we know to be in the coale although we see it not with our eves Theoph. Psal 32. 1 That excellent saying of Dauid calleth these things to my remembrāce Blessed are they whose iniquities be forgiuen and whose sinnes be couered Blessed is the man to whom the Lord imputeth not sinne But seeing our righteousnesse and all our saluation dependeth vpon faith in Christ tell me what faith is Mat. Faith in Christ is a certaine speciall assurance by the which we know that we are partakers of the merite of the death and resurrection of Christ so as it is satisfaction for vs and forgiuenesse of all our sinnes which indeed is the foundation of the Christian faith Gal. 2. 16. Ioh. 6. 47. Rom. 3. 23. Ephes 2. 8. Whereupō it is that they be indifferētly vsed For somtime the scripture saith that we are iustified by faith in Crhist and somtime it ascribeth it simply vnto faith Theoph. What then is faith Mat. Of Faith The word faith hath many significations For sometimes it is as much as a promise to performe somwhat thereupon to keepe faith is the same with standing to a mans promise signification 1 Hereunto may be referred the saying of Paule God is faithfull as if he had sayd that God which men doe often neuer faileth of his promise signification 2 Somtimes also it is taken for the gift to worke miracles as when Paule saith 1. Cor. 13. 2. that if he had all faith so as he could remoue mountaines yet if he had not loue that he were nothing signification 3 Besides it signifieth the wholesome doctrine of godlinesse as when Paule chargeth Titus Tit. 1. 13. Admonish them that they be sound in faith In which sense he is cōmonly sayd to thinke ill of the faith which erreth frō the puritie of doctrine signification 4 But the most proper signification of the word faith is that wherof we speake in this place whereof also there is so often mention in the Scriptures Gal. 2. 16. Ephes 2. 8. when in euery place we are sayd to be iustified and saued by faith and that without faith no mā can please God Heb. 11. 6. Thē indeed faith is the certifying of vs of the loue of God toward vs. Theoph. But why saydest thou at the beginning that faith in Christ is the foundation of faith it selfe Mat. Because we cannot certainly determine that God will be mercifull vnto vs except we do first know that Christ by his death hath made satisfactiō to God for our sinnes and reconciled him vnto vs. Therefore Peter saith 1. Pet. 1. 21. that through Christ we beleeue in God which raised him from the dead and gaue him glorie that our faith and hope might be in
not so much euill as we would Which howsoeuer they speake not they haue it in their mind As it is to be seene in drūkards theeues fornicators ambitious couetous persons whose lust cā neuer be satisfied Moreouer the wicked waxe euery day worse and worse contrariwise the faithfull make proceedings in goodnesse by the which notwithstanding they be but small it is apparant that sinne is ouercome of them Theoph. But how cōmeth it to passe that a beleeuer being regenerated and lightened with the holy Ghost cannot perfectly obey God Matth. Because our regeneration is onely begun in vs but in this life is neuer perfected For by that meanes the Lord will keepe vs in humilitie as also together with it giue place to his owne infinite mercie Therefore so long as we liue here as well our faith as our repentance be very farre off from perfection For there is still behind in vs some part of our corruption which the Scripture calleth flesh and the old mā it resisteth or standeth against the part that is regenerate which is called the spirite and the new man And all these things Paule notably comprehendeth in these words The flesh lusteth against the spirite and the spirite Gal. 5. 17. against the flesh and these be contrary the one to the other so as you do not the things that you would Theoph. The battell of the flesh and spirit Wherein standeth this striuing of the flesh and the spirit Mat. 1 The flesh is puft vp with ignorance loue of the world but the spirit is endued with the knowledge loue and feare of God 2 The flesh striueth to follow it owne pleasures and wicked affections for it is giuen vnto all sinnes but the spirit giueth it selfe to this one thing that it may obey God and set forth his glorie 3 The flesh is full of distruct and impatience but the spirit humbleth it selfe vnder the mighty hand of God resteth in his mercy fashioneth it selfe vnto his will Finally the flesh holdeth vs in these earthly things but the spirit lifteth vs vp into heauen Moreouer this contrarietie breedeth in vs a continuall warfare for the flesh alwayes stirreth vs vp and setteth vpō vs with so many entisements crafts that except we take diligent heed we be easily deceiued ouercome of it For this cause Christ warneth vs that we should watch Watch and pray least ye enter into Mat. 26. 41 tentation that is least you be ouercome of tentation the spirit indeed is ready but the flesh is weake Theoph. Doth the spirit at length go alwayes away with the victorie Mat. It doth indeede but not without great labour for the flesh many wayes woundeth vs for it causeth vs many times to fall into most hainous sinnes Moreouer although we do oftē ouercome it ceaseth not to renew the battell For the deuill the enemie of our saluation ioyneth himselfe vnto it who vseth that domesticall or houshold enemie that he may the more easily enter into out hearts and at length ouercome vs. For this cause Paul most feruently desired to be deliuered from it for he saith Rom. 7. 24. O wretched man that I am who shal deliuer me frō this body of death He calleth it death because he thought that continuall battell more grieuous then death it selfe Theoph. Now I will returne to the order of our discourse For I see that the faithfull cannot fulfill the law of God And this also I grant that the faithful cānot be altogether iustified by their works but may not this be done in part so as Christ supply that which wanteth Matth. I am 2. 10. This indeed cannot be for Iames saith Whosoeuer keepeth the whole law and yet faileth in one point is guiltie of all Therefore Paul intreating of the way whereby we attaine iustification and saluation excludeth works not in part but wholy As for example In the Epistle to the Romains after long disputation of this matter at length he addeth We conclude therfore Rom. 3. 28. that a man is iustified by faith without the workes of the law and in the Chapter following To him that Rom. 4. 4. worketh the wages is not counted by fauour but by debt but to him that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnesse The same also he writeth in another place Ephes 2. 8. You are saued by grace through faith and that not of your selues it is the gift of God not of works lest anie should boast himselfe In which words he doth sufficiently Why we be iustified before God no otherwise then by faith declare that good works be of no account before God to iustifie and saue vs but that all is to be ascribed to the onely mercie and grace of God by faith in Christ Moreouer grace should not be truely grace in respect of God if it be not wholly and altogether free for workes it cannot stand together in the matter of saluation Theoph. Why so Matth. Because the one destroyeth the other as the Apostle testifieth to the Romanes in these words If we Rom. 11. 6. be saued by grace it is no more of workes or else were worke no more worke Where he sheweth that there is no place for the grace of God vntill we haue throwne away all trust and confidence in our owne works which thing the same Apostle testifieth that himselfe did For notwithstanding concerning the righteousnesse which Phil. 3. 6. is by the law he were without reproofe he esteemed all his good workes as dung that he might be found not hauing his owne righteousnesse which is of the law but that which is through the faith of Christ In another place also he warneth vs of the same thing Ye are made voide of Christ as many of you as Gal. 5. 4. be iustified by the law and are fallen from grace Now he speaketh to those that would ioyne the righteousnesse of the law with the righteousnesse of faith Theoph. But some do obiect that the Apostle when soeuer he saith we are not iustified by the workes of the law speaketh of the ceremoniall law that was then abolished by the comming of Christ but not of the morall law Matth. That is a vaine shift which also is most easie to cōfute by the order of the Apostles speech and first of all in the Epistle to the Romains before he draweth out this conclusion that is in the third Chapter By the workes of the law shall no flesh be iustified in the sight of God In the first Chapter indeed hee proueth that all the Heathen were full of all vnrighteousnesse fornication wickednesse couetousnesse other innumerable sins But in the second he sheweth that the Iewes notwithstanding they made a faire shew of outward holinesse yet were infected stained with the same sins they cōdemned in others Whereupon it is plaine that in that place there is only mention of moral works and
not of the ceremonial Likewise also in the Epistle to the Galathians where he doth especially entreat of the ceremonies hee alleadgeth both the sentences of Moyses namely the curse to those that fulfil not the whole law and life to those that keep it And in the former indeed hee teacheth that so many as trust to the workes of the Law to be iustified by them be vnder the curse because they cannot wholly and fully keepe it But in the other he declareth that there is so much differēce betweene the law and faith that if any man bee iustified by faith hee cannot in any sort obtaine it by the Law But it is certain that as well the curse threatned to the transgressors of the Law as the promise to eternal life made to such as fulfill it are not to be restrained to the ceremonies alone but also are to bee referred to the morall Law and that too by more right for as much as God as Hosea saith preferreth mercy before sacrifice Hos 5. 7. Moreouer after the Apostle in the secōd chapter of the Epistle to the Ephesians hath affirmed that wee are saued by grace through faith and that not of our selues he addeth but of the gift of God not of workes least any man should boast himselfe Which wor is do most euidently shew that the Apostle speaketh not of the ceremoniall works but of morall which giue men far more large matter of boasting then the ceremoniall doe Finally when he writeth to Titus Tit. 3. ◠that wee are saued not by the works of righteousnesse which we haue done but by the mercy of God who seeth not that the Apostle doth especially entreate of morall works to whom the title of righteousnesse agreeth far better then to the ceremoniall Which things being so there is no doubt but that the Apostle whensoeuer he speaketh of the workes of the Law to proue that we are neither saued nor iustified by them doth no lesse meane the morall then the ceremoniall yea rather that he doth shut out both from the cause of saluation and righteousnesse Theoph. But why be they so often called of him the workes of the Law Matth. To teach that if the workes commanded of God and euen contained in his own law be to no purpose to iustifie vs that the works commanded and deuised by men are much lesse able and fit to do it Theoph. Why God gaue a Law that we cannot keepe Now do I agree vnto thee For I perceiue that we are neither iustified nor saued by workes neither in the whole nor in part as hath beene diligently proued by thee And verily vnlesse I be deceiued there is great iniury done to the glory of God while mē go about to darken the force power of his grace and mercie mingling the same with the filthinesse of our works But seeing the matter is so why did God giue the morall law Mat. Of the vse of the Law The Apostle witnesseth Gal. 3. 21. 12. that it was not to the end we should be iustified or saued by it For he sayth If there had bene a Lawe giuen that could haue giuen life surely righteousnesse should haue bene by the Law But the Scripture hath concluded all vnder sinne that the promise by the faith of Iesus Christ should be giuē to them that beleeue Notwithstanding it is not vnprofitable to the faithfull nay rather they do reape a double commoditie by it wherein bee comprehended the ends for the which God gaue it vnto vs. I sayd to the The vse of the Law in respect of the vnfaithfull faithfull because it hath this onely worke toward the vnbeleeuers that their condemnatiō may be the more heauie for as much as comming to the knowledge of Gods will by it they do willingly run into the contrarie Theoph. Let vs consider of that double commoditie which thou saydest the beleeuers reape by it declare the first Mat. It is noted by the Apostle in the Epistle to the Galathians For after that he hath shewed that we can Gal. 3. 19. not attaine saluation by the Law he addeth wherfore then serueth the Law It was added because of the transgressions that is that by the helpe of it we might acknowledge our sinnes as the same Apostle in another place expoundeth it in these words By the Law Rom. 3. 20. commeth the knowledge of sin For if we do examine our works by that perfection which the Law requireth of vs then it shall appeare most euidently how manie waies wee be guilty before God and therefore what fearefull condemnation we haue deserued Theoph. But what profite haue we by that Mat. Much. For as a sicke man except he throughly feele his sickenes and perceiue present danger will not go to the Phisition euen so the feeling of our sins and the danger of eternall death which we see hangeth ouer our heads driueth vs to seeke for that true Phisition of our soules Christ Iesus from whome by faith wee may receiue the remedie offered vs in the Gospell which otherwise we would haue neglected Therefore Paul saieth The Law was our schoolemaister Gal. 3. 24. to bring vs vnto Christ And in another place Christ is the end of the Law for righteousnesse vnto Rom. 10. 4. euerie one that beleeueth And this is the first commoditie which we haue by the Law Theoph. Shew briefly the other Math. After that wee be regenerated and therefore made fitte to do good workes then the Law teacheth vs whatsoeuer is to be performed of vs that we may obey God For although we can not come to the perfection whereunto it leadeth vs yet we must set it before our eies as a marke whereat we are to leuell continually that daily more and more we may striue to hit it Hereunto appertaineth that exhortation of Christ Bee ye perfect as your father which is in heauen is Mat. 5. 48. perfect The Law therefore is as it were a glasse wherin we may behold the spots of our soule and so indeed be compelled by faith to wash them away in Christes bloud Moreouer it is a lanterne vnto our feete which guideth vs that wee goe not out of the right way from the path of righteousnesse Theoph. Seeing good works be not the cause of saluation it seemeth to follow that they bee altogether vnprofitable and therefore that we neede not to bee greatly carefull of them Matth. It followeth not For God hath deliuered vs out of the hands of our spirituall enemies namely the Deuill and sinne saieth Zacharie Luk. 1. 74. that we should serue him with holinesse and righteousnesse in his sight all the daies of our life Paul also cōfirmeth the same thing in the Epistle to the Ephesians Ephes 2. 8. 9 10. For after that he hath affirmed that we are saued by grace through faith and that not of our selues it was the gift of God not of workes presently he addeth For wee are his
condeÌ„nation to be proued confirmed because he aboundeth with innumerable both infirmities and sinnes for the which he is found guiltie before the most iust iudgement seate of Almightie God Mat. Of maÌ„s free will Man is not onely as thou sayest defiled with many vices and infirmities but also by his own nature 1. an enemie of God 2. Full of wickednesse 3. A seruant of sinne That is to say such a one as hath neither will nor power to do well Th. Thou doest indeed very much throw down man Mat. Gen. 6. 5. I do it not but God himself in these words The wickednesse of man is great in the earth Gene. 6. 5. and all the imaginatioÌ„s of the thoughts of their heart is only euil continually Moreouer in the same Chapter he teacheth vs Verse 3. that man is nothing else but flesh And Saint Paule plainly affirmeth Rom. 8. 7. that the vnderstanding of the flesh is enmitie against God because saith he it is not subiect to the law of God for indeed it cannot be The same also he affirmeth in another place when he saith Col. 1. 21. that we are strangers from God and enemies our mind being set vpon euill workes As if he should say that the enmitie hid in the heart was bewrayed by euill deeds Rom. 7. 14. In another place also the same Apostle saith that we are carnall sold vnder sinne that is that we are the bondslaues of sinne 2. Cor. 3. 5. Yea he proceedeth so farre to say that of our selues we are not sufficient to thinke much lesse able to do that which is good Theoph. But was this the mind of the Apostle to shew that all generally be bondmen of sinne Mat. Rom. 3. 9. Yea verily For speaking of the natural corruption of man out of the testimonie of Dauid he plainly saith We haue proued before that both Iewes and Gentiles be vnder sinne As it is written there is none iust no not one there is not any which vnderstandeth Psal 14. 3. 53. 3. or which seeketh after God They haue all gone out of the way they haue bin made altogether vnprofitable There is none that doth good no not one The faithfull indeed be exempted from that number but yet not because they be not such by nature But because God such is his mercy amendeth our wickednesse and corruption by the benefit of regeneration whereby he worketh in vs both the will and the power to do well as in the proper place shall be more largely declared But all the vnbeleeuers as they be vnprofitable to any good worke so they are carried with great violence vnto euill Theoph. But the thing of it selfe seemeth to prooue that it is otherwise For there be as there euer haue bene some which haue bene endued with most excellent gifts Mat. The Scripture saith it cannot be that an ill tree should bring foorth good fruit It may in deede sometime bring foorth such as be faire to the outward appearance which notwithstanding are not good So also a man may find many infidels which do works hauing a beautifull shew but such as cannot be good in deed For the heart which God specially looketh vnto is corrupt and vncleane for it cannot any way be made cleane but by faith Therefore the Apostle saith Act. 15. 9. Rom. 14. 23 What soeuer is not of faith is sinne Theoph. Wherein standeth that vncleannesse of the heart Mat. In that doing those beautifull works they be neither touched with the loue nor feare of God and therfore do not thinke of yeelding him obedience neither is it maruell seeing they know him not Whom notwithstanding no man can loue or feare before he do know him Theoph. What is it then that mooueth them to do those works which are so faire in shew Mat. cause 1 Some because naturally they be not giuen to the vices which they leaue cause 2 Others because they be restrained by a slauish feare of Gods iustice or else for that they dreame to deserue somthing at the hands of God cause 3 Others for feare of lawes or lest they should do any thing that might hinder their prosperitie cause 4 Or else their lustes doe striue as the â—…des so as that which is the stronger preuayled ouer the rest and bridleth them from breaking â—…orth into action As for example A vaingloriouâ— man will make a shew to be liberall to the end he â—ay serue the turne of his ambition On the othâ—…â—…de a couetous man that he may spare charges wiâ—… light by honor although his mind within be â—… fire with ambition A proud man will be bounâ—… to get prayse among the coÌ„mon people Shâ—â—…at feareth the reproch of the people alâ—… her mind be defiled with vnchast lusts yet outwardly will be chast Finally the vnfaithfull neuer respect the glorie of God when they thinke to do good works Which neuerthelesse is as it were the very life of good works so as if it be wanting they cannot be acceptable vnto God Theoph. If therefore all the goodly deeds which the vnfaithfull do be of no account with God he shall be in no better case which carrieth himselfe modestly keepeth vnder the lusts of his flesh then he which passeth away all his life dissolutely Mat. No verily not so For God rewardeth those works but only in this life And oftentimes also he giueth theÌ„ such things in respect whereof they did their good deeds as health quiet life prayse good report among men and such like Therfore our Sauiour Christ saith that the Scribes Pharisies in that they prayed Mat. 6. 16. and fasted to be praysed of men had their reward Mat. 11. 22 Moreouer the state of such as in this life haue behaued themselues modestly shall be easier in the day of iudgement then of the other Theoph How can it be that God should reward works which he liketh not being such as were not done for his sake Mat. Therby he declareth how pleasing a thing true obedience is vnto him for asmuch as he rewardeth the very shadow of it Adde this hereunto that he hath regard vnto those workes not as they come from vncleane pâ—…sons but from himselfe Theoph. 〈◊〉 what sense sayest thou that those workes come from Goâ— Mat. I say that â—…d to the end that order eueÌ„ disposing of things may 〈◊〉 kept in the world doth bridle the wickednesse of some and so maketh them fit to follow vertue In respect â—…ereof we feare not in our common speach to call them â—…ll borne or of a good nature whereby we meane that 〈◊〉 from the beginning of their life God gaue them somâ— speciall grace Which if it be not there is no doubt but 〈◊〉 be such as they are liuely pictured out of the Apostâ—… 〈◊〉 after he hath sayd Rom. 3. 12. that there is not one which doth good straightway he addeth Psal 5. 10. Their throat is an open sepulcher they haue vsed their
so wholly occupied in their superstitions ioyned most nearely with Idolatrie and do so swell with a vaine opinion of merite that they easily despise and set light by the lawfull keeping of Gods commandements which daily experience doth plentifully witnesse The third commandement Thou shalt not take the name of the Lord thy God in vaine for the Lord will not hold him guiltlesse that taketh his name in vaine Theoph. We haue beene long in the exposition of the second commandement because the matter it selfe required it Now we are to come to the third And first let vs see how many parts there be of it Mat. Three as of the former In the 1 First is forbidden the rash vse of Gods name 2 In the second is commanded the sanctifying of it and this is contained vnder the prohibition 3 The third is a threatning against the breakers of this commandement Theoph. That the exposition of this commandement may be the easier I will demand three things 1 First in what sence the name of God is taken in this place 2 Secondly what it is to take the name of God in vaine 3 Thirdly how many waies it may bee taken in vaine declare what the name of God signifieth Mat. The first part of the third command of Gods name It is first taken for God himselfe as it easie to gather out of the words of Moses Deu. 28. 58 If you shall not keep to do all the words of this Law which are written in this booke to fear that glorious and terrible name the Lord thy God the Lord will make thy plagues wonderfull Secondly it signifieth all those things which concerne his glorie as his word and workes Theoph. But now what is it to take the name of God in vaine Mat. How the name of God is takē in vaine To speake of God or his wordes or workes contemptuously lightly and rashly that is to misuse and to do wrong to his Maiestie For this cause he sayd rather the name of the Lord thy God then my name For this he meant that seeing the Lord is our God we ought to thinke so reuerētly of his Maiesty that to vs it should be most holy without all pollution or disdain Theoph. How manie waies it is taken in vaine Nowe we are to see how manie wayes the name of God is taken in vaine which is the third point of the first part of this commandement Mat. It may indeed be taken in vaine sundrie wayes which notwithstanding I will reduce vnto fiue 1 The first which is also the most grieuous is blasphemie that is rayling namely when a man doth not onely speake contemptuously of God but doth also vse reprochfull wordes and such as sauour of contempt against his Maiestie as they do that renounce God To whom also wee do ioyne all those that trample vnder their feete the most holy mysterie of our saluation that Christ hath wrought for vs and euery where do sweare by his death blood bodie and parts therof as his head and belly and that most commonly purposely not being stirred and moued by anger although indeed there be no anger which can excuse so horrible blasphemie before God Theoph. Such men verily be far off from giuing those thankes which we owe vnto him that he vouchsafed to take vpon him our humane nature and that in it to deliuer vs from euerlasting death he would be abased to the death of the crosse full of reproch Mat. Thou sayest true And therin they shew themselues worse then the very Iewes of whom he was crucified For if they had known him they would not haue 1. Cor. 2. 8. crucified the Lord of glorie saith Paule Therefore except they repent it will atogether come to passe that to their great euill they shall feele his most iust wrath iudgement for as much as they do purposely so profane the benefit of redēption procured vnto vs by him Theoph. Let vs examine another way by the which the name of God is taken in vaine Mat. The prophaning of gods word When we do abuse the holy Scripture which is done specially three wayes 1 First when it is prophaned by ridiculous scoffes and mockings as drunkards and vngodly persons are wont 2 Secondly when it is corrupted that is wrested otherwise then the true sense is as hereticks do 3 Thirdly when any abuseth it to enchantments or sorceries for the healing of men or beastes such like Theoph. But they which heale diseases especially of men by that meanes say that there is no sinne in it seeing they vse good works whereof there followeth a verie good effect namely good health for the most part restored to the sicke Theoph. The deuill vseth to assaile men disguised that is to say he changeth himselfe into an Angell of light to the end he may be the better receiued 2. Cor. 11. 14 For he knoweth that if he were knowne all would abhor him Therfore he can find no better colour then if he make shew of the word of God which neuerthelesse is both corrupted by him and wrested from the true meaning euen as he doth with hereticks or else it is turned from the right and lawfull vse namely doctrine reproof correction and instruction to the healing of bodies and such other delusions wherewith both it is prophaned and the name of God is taken in vaine Whereupon it is plaine that the healing which sometimes followeth those deceipts and iuglings be not of God against whō there is that way great sinne committed but from the Deuill Theoph. Canst thou proue that those kinde of healings be of the Deuill Mat. Yea indeed and that most easily For God vseth onely two wayes to the curing of diseases whereof one is naturall and ordinarie namely by the helpe of medicines whereinto he hath put that vertue force the other is besides the course of nature miraculous when God him selfe doth it by his owne power But that way of healing by rehearsing wordes of the holy Scriptures cannot be called ordinarie or naturall for as much as the word of God is not giuen to heale bodies but soules neither can it bee reckened among the miracles which proceed from the power of God For the power of God is not tyed to the vttering of certaine words notwithstanding they bee verie good or else there were not anie which might not doe miracles at his pleasure which in verie deede is most absurd For thereupon it should followe that God declareth his power not according to his owne will but according to our pleasure Therefore no man ought to doubt but that these kinds of healings be of the Deuill and not of God Theoph. They obiect that it is not like that the Deuill the enemie of mankind should regard and care for the good health of men Mat. That which traitors and poisoners are wont to do namely to flatter thee for a time to the ende they may afterward lay handes vpon thee the
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
his most perfect holinesse righteousnesse the effects or fruits whereof be the good works that we do Therfore good workes goe not before our iustification and saluation but they follow after as it was well saide by one of the ancients But that which followeth after cānot be the cause of that which goeth before By this argument Paule proueth that wee are not iustified by Ephes 2. 8. workes For he saith You are saued by grace through faith and that not of your selues it is the gift of God not of works lest any man should boast himselfe For we are his workemanship created in Christ Iesus vnto good works which God hath ordained that we should walke in them In which words he sheweth that good workes cannot be said to be the cause of our saluation because they bee done by God himselfe in vs through Christ after that we be saued by faith in him Theoph. Let vs come to the other thing which thou saidest did let that wee are not iustified nor saued by our good workes Mat. It is more plaine then the former namely because to the end a man may be iustified by workes it is necessarily required that he haue fulfilled the whole Law and that he be not found so much as sprinkled or wet with any euē the very least spot of sin before God For euen as one litle drop of inke staineth a whole goblet of cleare water so onely one sinne is sufficient to ouerthrow all righteousnesse of workes For this cause Iames saith Whosoeuer keepeth the whole Law offendeth Iam. 2. 20. in one point is guiltie of all But it is certaine that the faith full in this life cannot at any time come to the highest degree of that perfection no not to the middle of it Therfore the defect or want of righteousnesse doth by many degrees exceede all the ablenesse vnto it which any may attaine vnto by the directiō of the holy Ghost Therfore by works they ought to looke for the curse only which the Scripture pronoūceth against those that haue not perfectly fulfilled the law Theoph. Whether the faithfull can keepe the law How knowest thou that the faithfull after regeneration cannot fulfill the law Matth. Paule doth most plainly witnesse it in his owne person speaking of the condition of a man regenerated in these wordes We know that the law is spirituall Rom. 7. 14. 18. but I am carnall sold vnder sinne for to will is present with me but I find no meanes to persorme that which is good For this cause Dauid saith Psal 143. 2 Enter not into iudgement with thy seruāt for no man liuing shall be iustified in thy sight Theoph. But Luke speaking of Zacharie and Elizabeth saith They were both iust in the sight of God walking in all the commandements and ordinances of the Lord without reproofe Mat. Gene. 6. 9. The same thing is also said of Noah by Moses Noah was a iust and an vpright man in his time Howbeit the Scripture saith not that they were without sinne but that they diligently applied themselues vnto righteousnesse and laboured to walke in the commandements of the Lord. In which sence the faithfull in many places are called iust or righteous as well to note that zeale by the which they seeke to come to the perfection of righteousnesse as also that we may vnderstand that their obedience notwithstanding it be imperfect is as acceptable to God through Christ as if it were perfect Theoph. But how knowest thou that this is the meaning of the Scripture and that they who it saith were iust were not without sinne seeing the words do sound so much Matth. It is not hard to gather it out of the things which presently after be obserued of the Scripture it selfe namely that Zacharie beleeued not the wordes of the Angell and that Noah was drunken Moreouer these things be plainly expressed in it If we say 1. Ioh. 1. 10. that we haue not sinned we make God a lyer and his word is not in vs. And indeede if we do but a little more attentiuely consider of it what is he that in this life can euer Loue God with all his heart Put his whole trust in him alone Perfectly rule his owne affections So keepe his tongue vnder that it send out no idle wordes whereof at the last day Christ saith Mat. 12. an account must be giuen So keepe his eyes in order that they lust not his mind that it thinke no vaine thing If at any time he serue God to do it with that affection namely so perfect pure and whole as it is required of him Finally which letteth not many occasions of doing well or of doing something better then he doth it to escape him 1. Ioh. 3. 20. If our owne heart condemne vs in these and in many other the greatest things God saith Iohn is greater thē our heart that is knoweth innumerable sinnes which we our selues know not Of this is that saying of Dauid Who vnderstādeth his faults cleanse me from Psal 19. 13 secret faults Theoph. I haue in thy speech obserued foure kinds of sinnes whereof men are guiltie before God The committing of euill The leauing the good vndone Hidden sinnes The imperfection of the good deeds which in small number are done of vs. Which things if they haue place in the faithfull I do indeede confesse that they be farre off from being iustified by their workes Mat. There is no doubt but they be in the very best which also the Scripture cōfirmeth when it saith Iob. 11. 16. Man drinketh in iniquitie as water as if it sayd that iniquitie was as familiar and common a thing with him as to drinke Isay 64. 6. Psal 62. 9. We be all of vs as an vncleane thing and all our righteousnesse is as filthy cloutes The children of men are vanitie the chiefe men are lyes to lay them vpon a balance they are altogether lighter then vanitie Theoph. Do these things agree to the faithfull as well as to the vnfaithfull Mat. Yea verily for they of whom these things were written were faithfull beleeuers neuerthelesse they did recken themselues also in that number as Esay by name for he saith We all are as vncleane things again all our righteousnesses as filthy cloutes But if our iustice righteousnesse be such how I pray thee must it be thought of our vnrighteousnesse and sinnes Theoph. What differēce cōcerning good works is betweene the faithfull and the vnfaithfull Seeing the matter is so it seemeth altogether to follow that there is verie little difference concerning good workes betweene the beleeuers and the vnbeleeuers Mat. It followeth not for sinne only dwelleth in the faithfull but it raigneth not Howbeit in the vnfaithfull and vnbeleeuers it both dwelleth and raigneth Therefore euery beleeuer may vse that saying of Paul I doe not the good that I would The vnbeleeuers Rom. 7. 19. cleane contrariwise We doe
deserue somewhat Matth. It followeth not For that reward proceedeth of his meere grace and vndeserued fauour without any desert of ours Theoph. Doest thou take from the faithfull all meriting with God Mat. Not I but the word of God wherein his owne mercie is established and merit is ouerthrowen euen to the very ground For these two can not stand together Furthermore if any a litle more diligently examine the nature of merit or desert he shall neuer find that it hath any place before God Theoph. Why so Mat. Because that we may deserue any thing this is 1 First required that we be nothing in his debt of whom we desire to deserue 2 Secondly that we bring him such things as be our owne 3 And last of all that that which we bring or bestow be equall or as much worth as the thing that we seeke to deserue If but anie one of these conditions fayle it can be no merit or desert How much lesse therefore if they be all wanting together But they be wanting in all our good works Theoph. Declare that vnto mee one after another particularly Matth. The examination of the merit of works First whatsoeuer good works may be performed of vs are due vnto God by a double right namely of our creation and adoption Hereupon is that saying of Christ warning his Disciples Luc. 17. 10. When yee haue done all the things that are commanded you say We be vnprofitable seruants for we haue done nothing but that which was our dutie to do Moreouer it is certain that whatsoeuer good thing can be done of vs is from God which worketh in vs both the will and the deede Phil. 2. 13. Therefore it was notably sayd of one of the ancient fathers God rewardeth his owne good workes in vs and not ours Paule also saith 1. Cor. 4. 7. What hast thou that thou hast not receiued and if thou haue receiued it why dost thou boast as though thou hadst nor receiued it Therefore among men indeede there may be merit or desert For the husbandman after hee hath digged all day in the vineyard shall receiue his reward by desert But with God we can deserue nothing but that he should punish vs for our offences Theoph. The objectiō of the defenders of merit The defenders of the opinion of merits do obiect that good workes be not meritorious of themselues but in respect of the promise of God him selfe wherein he hath promised those things which otherwise were not due Matth. The answer to it They are not by this pretence acquit of sacriledge or robbing God For they attribute that to themselues which appertaineth to God alone For when God made that promise vnto vs hee did it of his meere grace and fauor and therefore merit or desertis shut out But I will make the whole matter plaine by a familiar example If any king should promise his bond-slaue an hundred thousand crownes vpon condition that he diligently do a businesse committed to him the bondslaue hauing done the commandement may require the gold yet not because he hath deserued it But we that haue not fulfilled the condition enioyned vs how much lesse haue we deserued the reward promised to our workes Theoph. What letteth that we fulfill it not when we obey the Lord from the heart Matth. Of 〈◊〉 perfection 〈◊〉 our workes The cause hath bin declared already before namely for that there can be no good thing done of vs that is not vncleane and defiled For as the most pure water if it run through an vncleane conduit is corrupted with the stincke of it so the good workes that God worketh in vs be soiled and stained with the filthinesse of our flesh Therefore euen as the promise of reward is altogether free and without respect of anie desert so is the fulfilling of that promise Theoph. Why therfore doth God promise reward to our works which he may by right require of vs Mat. That that promise may be as a spurre vnto vs by the which we might be driuen forward to the desire and doing of them and that indeed not without cause for we are by our nature verie slacke vnto them Theoph. There is one thing behind which I will demand of thee namely concerning that which was said of thee before that the obedience which is vndertaken vpon hope of reward is not acceptable vnto God Mat. This also is indeed true if that affection raigne in vs as it doth in the vnfaithfull Howbeit it shall not hurt so as the loue and feare of God go before if we be allured and drawen on to his seruice by the hope and looking for of the reward And on the other side be kept and held from disobeying him by the feare of the punishment that is of eternall death Theo. But ought not the loue of God to be sufficient to bring forth that obedience in the harts of the faithfull without borrowing anie other spur frō elsewhere Mat. If our regeneration were perfect as is the regeneration of them which liue blessedly in heauen we should know God perfectly whereby we should be stirred vp to obey him perfectly But because there is alwayes behind in vs something not regenerated which of it owne nature is in bondage full of ignorance without loue of God it is necessarie that we should be stirred vp to that obedience by the hope of reward and on the other side by feare of punishments be held backe and kept in obedience Hereupon it is that God both rewardeth our good works in this life according to his promises and also correcteth our slacknesse and insolencie by diuerse afflictions which hee sendeth dayly whereby it appeareth that he is true as well in his promises as in the execution of his threatnings But seeing thou hast nothing more to propound I would aduise that wee put of the rest of the disputation till another time for I see that it is now almost noone Theoph. I haue heard thy discourse of Good workes as also the exposition of the morall law with so great delight that the time of thy speech hath seemed to me verie short Mat. Indeed it is a most pleasant thing to intreat of Good workes so as it be done holily and by the rule of Gods word Howbeit that shall be litle except the practise be ioyned which verily getteth praise with men The vse of the doctrine of Good-workes pleasure to the conscience profit with God Therefore true and sound vertue is greatly commended before vaine pratling or the vnprofitable idle knowledge of it Theoph. I do remēber an excellent similitude which I haue oftentimes heard of thee and it is this As a precious garment shut vp in a chest is altogether vnprofitable but if it be put on it is honour delight and profit vnto vs so it is with Good works for the knowledge and vaine discoursing of them is of no vse except they be brought to practise Matth. It is
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 grace of God and benefite of Christ Let vs now go forward to the rest concerning the first part of this point namely the lawfull calling of Ministers I require no more Let vs speake of the other namely of the word of God which they are to preach How many principall parts be there of it Matth. Two the Law and the Gospel Theoph. What vnderstandest thou by the name of the Law Matth. The Law That doctrine by which is taught what is to be done to obey God which indeede is contained in the ten commandements lately expounded of vs. Theoph. But what is the Gospell Matth. The Gospel The word of it selfe signifieth good tidings but in this place it is taken for that doctrine which cōtaineth the promise of for giuenesse of sinnes euerlasting life made vnto vs of God in the word by his sonne And it is called good tidings because it is the most excellent message of all that can be brought Theoph. To what end must the law be preached Math. That men by the knowledge of their sinnes may bee brought to Christ and to repentance and amendment of life For therefore God gaue it as wee haue said in his place Theoph. Whereunto is the preaching of the Gospell to be referred Matth. That the penitent may be assured of the forgiuenesse of sinnes and the enioying of eternall life For this cause Christ saith Luc. 24. 46. that so hee ought to haue suffered and rise againe the third day and that in his name repentance and forgiuenesse of sinnes should be preached vnto all nations But he saith expresly in his name because as well repentance as the forgiuenesse of sinnes haue their ground and foundation in the force of his death and resurrection without the which we can neither repent nor obtaine forgiuenesse of sinnes as it hath also beene said in his place Theoph. What is the cause that Christ maketh mention of repenetance before the forgiuenesse of sinnes Mat. Not indeed to teach that repentance goeth before forgiuenesse of sins forasmuch as this rather goeth before that for no man can repent except his sins being pardoned the holy Ghost be giuen him by the helpe whereof he may repent but to teach the Ministers that the doctrine of remission of sins is not to be applied but to the penitent seeing that faith by the which wee are made partakers of Christ and his benefites maketh it selfe apparant and to bee seene by repentance which also was shewed in the proper place Theoph. The agreement and disagreemēt of the Law and Gospell Seeing repentance is to bee preached with remission of sinnes it followeth that the morall law is not contrarie to the Gospell of Grace Matth. Neither is it indeed contrarie but in respect of them which seeke their saluation either in the whole or in part by their good workes for the Apostle saith Gal. 5. 4. As many of you as bee iustified by the law are made voide of Christ and are fallen from grace But in respect of the faithfull who know that their saluation dependeth vpon the onely mercy of God in Christ there is a good agreement betweene the law the Gospell For the Law sheweth vs sinne the damnation that we haue puld vpon our selues by it and so it leadeth vs to the Gospell by the which sinne is put away and we be discharged of condemnation Secondly the law sheweth what is to be done but the Gospell by the spirite of regeneration ministreth vnto vs power both to will and to do Theoph. Seeing there is so good a consent betweene the Law and the Gospell wherefore doth Paule say You are not vnder the Law but vnder grace for it seemeth he would say thus much that the Law is abolished Rom. 6. 14. and taken away by the Gospell of grace Matth. And indeed he vnderstandeth it of the abolishing of the Law by the Gospel but only concerning How the law is takē away the condemnation and curse of it as he himselfe in another place expoundeth in these wordes Christ hath redeemed vs from the curse of the Law when hee was Gal. 3. 13. made a curse for vs. Howbeit concerning the vse of it it is no way abolished for Christ him selfe saith Mat. 5. 17. I came not to take away the Lawe but to fulfill it Which also the Apostle confirmeth in the Epistle to the Romanes for after that he had taught that wee are iustified not by the Law but by faith in Iesus Christ he presently addeth Do we therefore make the Law voyde through faith God forbid yea rather we establish the law And indeed why should that most excellent benefite which the Gospell yeeldeth vnto vs discharge vs from worshipping and seruing of God by the which we are rather to be stirred vp to giue it vnto him more more Theoph. Is the Lawe therefore neuer to be separated from the Gospell Mat. The law neuer to be separated frō the Gospell The one indeed is to be distinguished frō the other that we cōfound not the mercy of God with our workes which they do corruptly that will mingle the righteousnesse of faith with the righteousnesse of the Law that is to say heauen with the earth neuerthelesse they are not to be separated neither yet to bee preached a part Theoph. But Christ sending foorth his Apostles to preach the Gospell throughout the whole world maketh mētion only of the Gospel for he saith Mat. 16. 15 Go preach the Gospell to euery creature Mat. The word Gospell set by it selfe comprehēdeth also vnder it the doctrine of repentance and therefore the law no lesse then the doctrine of remission of sins Which indeede is plaine by the place of Luke alledged euen now who expoundeth these wordes of Marke his words be these Luc. 24. 46. Christ ought to suffer in his name repentance forgiuenesse of sinnes to be preached A right maner of preaching It is therfore the dutie of ministers in their sermons by the preaching of the law to bring men to the true knowledge and feeling of their sinnes to ioyne therewith the threatnings denounced against the breakers of the law and to exhort them to true repentance and amendement of life Then they ought to set before them the forgiuenesse of sinnes from the doctrine of the Gospell of grace But cōtrariwise they ought to propound wrath and the iust iudgement of God against the disobedient stubburne except they conuert repent The keyes of the Church And these indeede be the keyes of the Church which Christ had promised to Peter and in him to the other Apostles and to all Pastors which also after his resurrection he deliuered to his Apostles whē he sent them to preach the Gospell throughout the whole world Theoph. But why did he then promise those keyes to Peter alone which neuerthelesse as thou sayest he meant to giue to the other Apostles also Matth. Because