Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	hear_v	lord_n	word_n	6,751	5	4.4015	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14450	A learned and excellent treatise containing all the principall grounds of Christian religion Set downe by way of conference in a most plaine and familiar manner. Written first in French by maister Mathew Virell, after translated into Latine: and now turned into English for the vse of our country-men.; Religion chrestienne declarée par dialogue. English	Virel, Matthieu.; Egerton, Stephen, 1555?-1621?	1594 (1594)	STC 24768; ESTC S119631	209,162	292

righteous thing that the worship of God should be according to his owne prescription and not after the inuention of men Forasmuch as we also which are created of him do require this of our seruants that they serue vs according to our direction Matth. Right for otherwise we might thinke our selues not the masters but the seruants of our seruants Should it therefore be righteous and iust that God which is our Creator Lord should allow that in vs which is of vs condemned in our seruants as a thing vnrighteous and vniust Theoph. Seeing they onely be good works which God hath commanded in his law let vs see what that law of God is Mat. It is that which himselfe deliuered to his people by the hand of Moses which also with his owne finger he wrote in two tables of stone fifty dayes after the deliuerance of the people out of their boÌ„dage in Egipt which also is commonly called the morall law The morall law Exod. 20. 2. Deut. 5. 6. beginning thus Heare Israell I am the Lord thy God Theoph. Why is it called Morall Mat. Because it entreateth of manners as it appeareth by the etimologie or true interpretation of the word For it sheweth vs the vertues to be followed to obey God as also the vices to be auoyded least we run into his displeasure The Morall law distinct from ceremoniall and Iudiciall But it is also called Morall for difference sake froÌ„ the ceremoniall which coÌ„prehendeth the ceremonies prescribed of God in the old Church as also from the Iudiciall or Politicall law which conteineth iudgements and the penalties to be inflicted vpon the breakers of this morall law Theoph. Is not this morall law the same doctrine whereof the Philosophers wrote so many bookes and which they called Morall Philosophie Matth. The Morall law grauen in the minds of men as it were renued by Moses expounded in many places of the Scripture Altogether For it is nothing else but the law of nature which God hath in grauen in the hearts of men which also because by little and little it wore out for it was greatly darkened by sinne he did as it were renew by that proclaiming and writing of it Therefore concerning the Philosophers they onely attained vnto and taught the shadow of that the bodie whereof and the very truth it selfe is most briefly purtrayed or painted in this law and is after beautifully set out in the proper colours in the writings of the Prophets and Apostles For the Prophets and Apostles so often as they entreate of vertues and vices be the true interpreters of this law Theoph. Wherfore sayest thou that the Prophets and Apostles when they speake of vertues and vices be the true interpreters of this law Mat. Forasmuch as the Lord forbad that any thing should be added to the law or taken from it it followeth necessarily that it is most perfect and that therefore whatsoeuer the Scripture in any place doth command or forbid vs ought of necessitie to be referred vnto the law and be accounted an exposition of it And indeed by this meanes he would take away all excuse from the transgressors of the Law Theoph. How Mat. The morall law comprised in verie few words First that no man should pretend the largenesse of it as an excuse why hee had not learned it by heart the Lord would haue it brought into so manie precepts as we haue fingers vpon our hands Wherevpon more then once it is called of Moses ten words More largely declared Afterward least anie by the shortnesse should seeke to excuse himselfe that hee could not come to the vnderstanding of it the Lord would expound and declare his owne minde more at large by his Prophets and Apostles The exposition of the morall Law Theoph. Wee are therefore to examine this morall Law How manie parts be there of it Math. The Lord himselfe is the deuider of it and hath deuided it into two Tables In the former whereof Two Tables being comprised in foure commandements hee would establish true religion for it teacheth all the worship which he requireth of vs. But in the later in six commandements he hath taught the loue friendship and fellowship to bee kept among men for in it hee hath commanded all the things which serue to maintaine peace and agreement amongst vs. Brieflie the first Table commandeth all the dueties which man oweth to God And the later all that man oweth The summe of the moral Law to man according to the will of God For the commandements of the later Table are to be referred to the first that is to saie they ought to bee kept not indeed for our neighbours sake but for Gods sake of whom they be commanded The first Table of the Law Theo. Now we are come to the exposition of the former commandements of the first table I do therefore demand of thee what order thou thinkest good to bee kept that the whole matter may be made the plainer Mat. The order of the first Table 1 My counsellis that in the first place we expound the Preface set before the Law 2 Secondly I will deliuer some general rules of speciall good vse to giue light to euerie commandement 3 Which things being set downe these foure commandements of the first Table shall generally bee expounded and together it shall be obserued of vs how well they agree one with the other And at length wee will come to the exposition of each commandement by it selfe The preface of the law Heare O Israell I am the Lord thy God which brought thee out of the land of Egypt out of the house of bondage Theoph. I will follow the order which thou aduisest and will begin at the preface of the law What therefore is the meaning of it Matth. First the Lord would make vs attentiue to the hearing of the Law when hee saith Heare Israell 2 Hee doth also challenge to himselfe power and the right of authoritie in these words I am the Lord wherein he shewerh that wee owe him obedience as vnto our Lord. 3 But because he requireth of vs not a constrained but a voluntarie and willing obedience he allureth vs vnto it by a rehearsall of his loue toward vs and that is propounded in these wordes thy God that is to say which do embrace thee with good will and fauour Finally he bringeth forth a notable testimonie of that loue when he saith Which brought thee out of the land of Egypt out of the house of bondage In which words he declareth the selfe same thing as if he should say I haue deliuered you from the tyranny of the diuell and sinne that I might bring you to eternall life For that temporall benefite in times past bestowed vppon the people of Israell was a tipe or figure of the spirituall deliuerance of the Church Theoph. But the Lord seemeth not to speake to vs in these words Heare Israell but onely to the Israelites that

the likenesse it hath with earthly kingdomes Theoph. Of the kingdome of God Wherein standeth that likenesse Mat. In foure heads or principall pointes namelie because in the Church there be 1 One king 2 Subiects 3 Lawes 4 Gouernors who as in earthly kingdomes haue the charge to see to the keeping of those lawes For in the Church there is one king namelie Iesus Christ which of his father is appointed the Lord in it to rule and gouern it which is confirmed by the words of the Angell to Marie The Lord God will giue vnto him the Luc. 1. 32. seat of his father Dauid he shal reign ouer the house of Iacob for euer there shal be none end of his kingdome Therfore the kingdome of God the kingdome of Christ is one and the selfe same The faithfull be the people of this kingdome whom Christ hath redeemed with his death set free froÌ„ the tyranny of the deuill that hee might deliuer them vp to his own kingdome to become his subiects The lawes of it are the word of God wherein all things be commanded and declared that appertaine both to the humble seruice and obedience of that King and to the concord of the Citizens or subiects The officers which are specially occupied about this kingdome are the ministers of the word or pastors vpon whom this charge is laide that they preach the word and see to the keeping of those lawes Who also as the Apostle speaketh 2. Cor. 10. 6. haue in readinesse vengeance against all disobedience Theoph. I haue heard the agreement of the kingdom of God with the kingdome of men but I desire to vnderstand the difference betweene them Matth. 1 First all things in the kingdome of God are spirituall namely the King himselfe his glory power subiects lawes reward punishments of the rebels Hereupon Christ saide vnto Pilate My kingdome Ioh. 18. 36. is not of this world 2 Secondly Christ requireth no such thing of his subiects as earthlie Kings are wont to aske but contrariwise doth continually enrich them with his owne gifts and spirituall riches 3 Thirdly he maketh them all partakers of his kingly dignitie which earthly kings cannot do 4 Fourthly he doth not only command as other kings do but giueth vs his owne spirite which putteth power into vs whereby we are made able to yeeld our huÌ„ble dutiful obedience vnto his commandements Finally all other kingdomes be subiect vnto alteration and change but this kingdome is inuincible and shall endure vntill the last comming of Christ Such is the kingdome of God and of Christ which indeede as hath bene said is not to be referred but to the rule which he exercise ouer his beloued children and those that be receiued into the Church Theoph. Who therefore hath the rule ouer the vnbeleeuers and wicked Matth. The Deuill and for that cause he is called the Prince of this world The kingdome of Sathan yet notwithstanding the Lord hath the chief power both ouer the vnbeleuers and ouer their Captaine which by his just iudgement hath made them subiects to that vnbeleeuing tyrant to the end they may bee vexed and tormented of him according to their deserts for as much as they haue refused to obey Christ that is a most louing and mercifull king Moreouer that kingdome of Sathan hath immortall hatred against the kingdome of Christ the head I say of that kingdome namely Sathan and his souldiers whom he stirreth vp to make outward war against the kingdome of Christ while he in the meane time assaulteth it within For both of them labour and striue with all their might to spoile and sacke that kingdome of Christ But they do it in vaine for how much the more furiously they seeke to ouerthrow it so much the more do they helpe it forward at length pull vpon themselues extreme destruction Theoph. We haue beene long inough in the exposition of the kingdome of God let vs go forward to the other member What meaneth that word Let it come or let it approch Matt. How the kingdome of God coÌ„meth The office of a good king standeth in two speciall things 1 First to rule his subiects namely such as yeeld him fidelitie and obedience to keepe in peace defend handle mercifully and louingly and redeeme them if they be taken captiues 2 Secondly to punish the rebels and to destroy throw down the enemies of his kingdom When therfore wee desire of God that his kingdome may come we do as if we prayed that he would encrease the nuÌ„ber of beleeuers enlarge his Church euerie day more and more heape vppon it his giftes and settle it with right order And contrariwise that he would cut off all the enemies of it ouerthrow their counsels destroy their purposes that the defeÌ„ding of the Church may beeuery day encreased til at leÌ„gth it come to the highest perfection Howbeit that shal not be before the day of iudgement at what time al his enemies being ouercome he shal make them his foote stoole And then as the Apostle saith hee shall deliuer vp the kingdome to God the father that is he shall reigne quietly without 1. Cor. 15. 24. any rebellioÌ„ and resistance we shal liue peaceably in him being deliuered froÌ„ al feare trouble of enemies The third petition Thy will be done in earth as it is in heauen Theoph. Let vs come to the third petition being the last of them that respect the glorie of God Matth. It is this Thy will bee done in earth as it is in heauen Wherein indeede wee do not simply desire of God that his will may be done the fulfilling whereof there is verely nothing that can let but that he will so guide vs with his spirite that we may be ready to do his will reuealed vnto vs in his word and that with no lesse desire then the heauenly Angels do But concerning his secret will we desire that if when it is done any aduersities befall vs namelie losse of goods hinderance afflictions whether they concerne the soule or the bodie we may beare them all patiently as sent froÌ„ his hand and so obey his will that ours may whollie and altogether giue place vnto it Theoph. Indeed he were happie that after this manner should conforme himselfe to the will of God Mat. Yea surely because he might worthily glorie in this that God did nothing but that which hee willed seeing that he willed no other thing but that which was acceptable and pleasing vnto God And assuredlie there be many things that call vs vnto that For if God our heauenly Father be wiser then we which all men do confesse it is not to bee doubted but hee knoweth what we haue neede of better then our selues and that therefore by good right wee ought to preferre his holy and good will before our owne which is wicked and corrupt yea rather often like vnto children wee know not what we would haue For many

came of Abraham and Iacob to whom the name of Israell was giuen by the Angell Mat. The Apostle witnesseth that all they that be of faith are the sonnes of Abraham And therefore in the name of Israell all the faithfull are spoken vnto and yet not that the vnfaithfull and vnbeleeuers are exempted from keeping of the law but because they haue not eares to heare much lesse an heart to vnderstand therefore the Lord speaketh not vnto them Theoph. I haue attained the sence and meaning of this Preface Now declare those generall rules which thou saidest were helping to the vnderstanding of the Law Mat. They bee three The first whereof is this that when God commandeth good hee doth not onlie forbid the euill that is contrarie vnto it which indeed is done in the lawes of men But when he forbiddeth euill he commandeth the good that is contrarie vnto it and this is peculiar or proper to the law of God For example When God forbiddeth to take his name in vaine he doth on the contrarie side command that it be hallowed and honored of vs. When he forbiddeth that no man steale he commandeth vs to giue our selues vnto charitie And so of the rest of the commandements Theoph. Why bee almost all the commandements deliuered rather negatiuely then affirmatiuely that is to say so as they rather forbid euill then command that which is good Mat. Indeede that is well marked of thee for only two namely the last of the first table wherein the obseruation of the Sabaoth day and the first of the second Table wherein the honour of parents bee commanded be propounded affirmatiuely all the rest negatiuely and so forbid euils But this was done that we might vnderstand that no man can giue his minde to that which is good before he haue laide aside the euill that fighteth with it Euen as we see that thorns must be first pulled vp before good seede bee sowen Therefore the Prophet calling the Israelites to repentance saith Iere. 4. 3. Plowgh vp your fallow ground and sow not vppon thornes Moreouer euerie where in the holy Scripture is this order kept that it first forbiddeth euill before it command good as where the Prophets say Isai 1. 16. Psal 34. 15 Cease to do euill learne to do well decline from euill and do that which is good Theoph. Let vs come to the second rule Mat. The Lord minding to forbid diuerse euils of the same kinde he comprehended them in the name of the greatest and as it were of the chiefe to the end we might know that the sinnes which seem to be most small by the iudgement of men are accompted with God of the same nature with that vnder the which they bee forbidden As for example When God would forbid murthers reuenges iniuries and priuy hatreds he comprehended them all vnder the word murther to teach vs that he which hateth his brother is a murtherer as Iohn saith The same is to be said 1. Ioh. 3. 15. of him which looketh vpon a woman to lust after her for Christ affirmeth that such a one hath committed Mat. 5. 28. adulterie in his heart Theoph. The third rule is behinde Mat. When anie vice is forbidden not only they be forbidden that be of the same kind but also all the degrees by the which men come vnto them yea and all such things which by any meanes may minister occaon of our falling into such vices On the contrary side when vertue is commanded all those thinges also bee commanded that may draw vs on forward vnto it Theoph. How the 4. commandements of the first table agree together Those generall rules being declared we are to consider the coherence or agreement of the foure commandements of the first Table according to the order which thou diddest prescribe Mat. I did therefore set downe this order because it will bring greater light to each commaundement Thou hast heard alreadie that in the first table God hath commanded the worship due vnto him Seeing therefore he is to bee worshipped of vs no lesse in our bodies then in our soules as he that is creator of both In the first commandement he setteth out the dutie of our soule for he sheweth what inward knowledg he requireth of vs. In the second he reformeth the disposition and behauiour of our bodies in the things which appertaine to his worship And together coÌ„deÌ„neth Idolatry wherin men do chiefly sinne against this commandement In the third he restraineth our speech for by it wee ought also to declare that inward worship In the 4. he appointeth a certaine day of the weeke wherein these things may be called to practise as well these before mentioned as those also which be commanded in the later table this indeed is the cause why it is placed betweene both the tables The first commandement Thou shalt haue no other Gods before me Theoph. Let vs at length come to the special exposition of the first commandement What the meaning of it is it is sufficiently vnderstood by that which hath beene said let vs therefore see what be the parts of it then let vs follow each of them in their order Mat. Seeing this commandement is deliuered negatiuely by our first rule it containeth the affirmatiue vnder it Therefore it is to be deuided into two parts 1 In the first which is not expressed he will be acknowledged of vs for our God 2 In the later which is indeed expressed he forbiddeth that we acknowledge any others for our God beside himselfe Theoph. Of how many parts standeth that acknowledgement which God requireth Mat. Vpon foure namely 1 Adoration or worship 2 Trust 3 Inuocation or praier 4 And thankesgiuing Now this acknowledgment proceedeth from knowledge for he cannot be acknowledged except he bee first knowen Theoph. Declare this vnto me in those seueral parts Math. First he cannot be worshipped of vs now he is worshipped when euerie of vs submitteth himselfe vnto his greatnesse but hee is also acknowledged our creator and Lord. We can not put our trust in him but we must confesse him to be omnipotent and perfectly good that he may helpe our necessities We will neuer thinke vpon praying and giuing thankes vnto him except we be well assured that hee is the fountaine and well-spring of all good things Theoph. Are these foure vertues onely included in the first commandement Mat. If thou respect the substance these onely howbeit many other spring from them For true adoration or worship hath alwaies piety for a companion that is to say a child-like feare and willing obedience towardes him Out of trust ariseth 1 Hope that is a certaine looking for the fruition of the heauenly promises 2 Patience in aduersitie 3 Perseuerance or continuance in his seruice 4 A holy security so long as wee keepe our selues within the bounds of our callings From praier and thankesgiuing springeth true humilitie of heart For by them we be admonished that we be emptie of all

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 takeÌ„ 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 reuereÌ„tly 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 redeÌ„ption 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 whoÌ„ 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

for otherwise the very name of God is contemptuously vsed But as an oath respecteth things to come there be fiue things to be obserued 1 First that the thing be of some importance 2 That it be iust and lawfull 3 That it be in our power 4 That we be prepared to do it 5 Finally that in time we performe it indeede although it should be to our losse as we be taught of the Prophet Psal 15. 4. Theoph. What if all these circumstances be not obserued is not the name of God taken in vaine Mat. It is and very great reproch is done vnto him especially if that whereof we sweare be not true for then he that doth that accuseth God of lying and falshood therfore so much as in him lyeth taketh from him his Godhead and maketh him like the deuill that is the father of lyes Iohn 8. 44. Theoph. But if we haue taken our oath to do some ill thing as for exaÌ„ple to kil are we bouÌ„d to perform that Mat. No not so for in our Baptisme we vowed vnto God that we would serue him and obey his will And that oath cutteth off all other contrary vnto it Sin therefore is coÌ„mitted in that an vnlawfull oath was takeÌ„ vainly rashly contrary to the will of God howbeit the sin should be farre greater if it were kept But if we be not bound to do ill things although we haue expresly promised them much lesse if they be required of vs vnder the colour of some general promise For secretly they be excepted which are not lawful no lesse theÌ„ those which cannot be done or be impossible And therfore Herod was not bound to cut off the head Mat. 14. 7 of Iohn Baptist by his oath taken to Herodias Theoph. The second part of the third commandement of sanctifying Gods name We haue spoken sufficiently of the first part of this coÌ„mandement let vs come to the other Now that pertaineth to the sanctifying of Gods name By what wayes therefore may the name of God be sanctified or hallowed of vs Mat. By fiue euen in a like nuÌ„ber with those whereby it is taken in vaine Theoph. Declare seuerally euery of these wayes Mat. The first is that we sing his prayses reade his word and speake reuerently of him 2 The other is that in aduersitie he be praysed of vs both in heart and mouth as we reade Iob did in these words Iob. 1. 2. Let the name of God be blessed 3 The third is that so often as need shall require we do make a most franke confession of his truth and leade a life agreeable to that confession 4 The fourth is that we pray vnto him and from our heart giue him thankes 5 The fift that when it shall be necessary we sweare by his name Theoph. How is the name of God sanctified when we sweare by it Matth. Because by an oath lawfully taken he is acknowledged of vs for the true God forasmuch as we confesse him to be the searcher of the hearts secret thoughts wheÌ„ we cal him to be a witnesse of the things that be hidden from men Secondly because we flie to him as a most earnest defender of truth and therefore a most seuere reuenger of lyers and such as forsweare themselues And these indeed be the proper offices of God alone Finally by an oath his name is sanctified seeing that by it controuersies which hurt Christian charitie be ended as the Apostle speaketh Heb. 6. 16. Against Anabaptistes that wholy condemne swearing From whence we may gather how wonderfull the kindnesse of God is toward vs who doth so farre abase himselfe that he will be present at our controuersies and make an end of them Therefore there is no cause why we should doubt to sweare by his name in the place of iudgement or elsewhere so as all the conditions be kept For whosoeuer refuseth to sweare refuseth to giue glorie vnto God Theoph. But Christ commandeth that we sweare not at all neither by the heauen nor by the earth Mat. 5. 34. and that our communication be yea yea nay nay affirming further that whatsoeuer is more is of euill which also is confirmed by Saint Iames. Iam. 5. 12. Mat. That indeede is true But Christ in the same Chapter plainly saith That he came not destroy the law or the Prophets but to fulfill them Therefore his purpose is not to coÌ„demne the right vse of an oath expresly commanded of God in these wordes of Moses Deut. 6. 13. Thou shalt feare the Lord thy God and shalt serue him onely and sweare by his name Theoph. In what sence therefore did Christ forbid swearing altogether Mat. That he might bring againe this commandement to the true vnderstanding of it which had beene much corrupted by the false gloses of the Scribes and Pharisies For they taught it was no sinne when any swore in vaine by the creatures as by heauen and earth seeing that the name of God was not expressed But Christ meaneth to shew that although the name of God was suppressed or not mentioned yet secretly it was sufficiently expressed in such oathes and that therefore therein sinne was committed against this commandement Therefore his purpose is not to forbid the lawful vse of an oath but the abuse as when a man sweareth vainly by what name or in what manner soeuer it be done Theoph. It followeth therefore that it is lawfull to sweare by creatures so as it be not vainly forasmuch as the name of God is secretly vnderstood in them Matth. Yea verily yet with this condition that those creatures be auoyded in swearing which haue beene commonly abused to Idolatrie Thus this learned man and some other haue thought of this matter For then the name of God is not vnderstood vnder them but it is euen suppressed that they may haue his roome the honour being giuen vnto them which belongeth to the Maiestie of God alone But this do they which sweare by the names of Saints departed In which respect the Lord is bitterly angrie with them that sweare by other Gods and taketh that kind of swearing to be an argument of manifest falling away from him Whereupon he complaineth of the Israelites in Ieremie in these words Ierem. 5. 7. Thy children haue forsaken me sworne by those which are not Gods And that indeed very iustly for the breaking of the second third commandement is a signe of breaking the first Theoph. How so Mat. Euen as he worshippeth God with spirituall worship and sweareth by his name so oft as the Lord shall require which spiritually hath conceiued comprehended him in his mind so whosoeuer hath imagined to himselfe a false God or many Gods doth forthwith declare it by worshipping of Idols whose names he hath in his mouth when he sweareth It is therefore truly sayd that Idols be first in the heart before they be brought forth either with the hand or mouth Theoph.

commaundement the Lord forbiddeth false witnesse bearing which is no small hinderance to the ending of coÌ„trouersies doth command that we speake the truth both before the Magistrate and elsewhere in all kinde of matters Finally because the Law-giuer is spirituall he would teach vs that his law also is spirituall that is that not onely outward obedience is required by it as the lawes made by men do but euen the inward affection of the heart Therfore vnder the name of concupiscence which he forbiddeth in the last commaundement he requireth also this that we obey him with all our heart so as there be not anie thing in vs be it neuer so litle that is contrarie to his will The fift commandement of the Law Honor thy father thy mother that thy dayes may beloÌ„g in the laÌ„d which the Lord thy God giueth thee Theop. Let vs go to the particular exposition of each commandement of the last Table And let vs begin at the fift which is the first These be the words of it Honor thy father and thy mother c. Of how many parts standeth it Math. Of two the first is a precept namely that we honor father and mother the other is a promise made to the keepers of this commaundement which is that they shall liue long wherein secretly is contayned a threatning against such as breake it Theoph. That we may clearly vnderstand the former part two questions are to be determined of vs. First whom God compreheÌ„deth vnder the name of parents Who be coÌ„prehended vnder the name of parents And secondly what is to be vnderstood by the name of Honor. Answer therefore to the first question Matth. Vnder the name of parentes they all be comprehended who by any means in respect of their office are bound to do the dutie of parents toward vs namely they that ought to haue care for our instruction health life preseruation of our goods credit and peace For in these things is contained the dutie of parentes toward their children Therfore vnder the name of parents are to be vnderstood first 1 GardiaÌ„s tutors that be to vs in stead of parents 2 Magistrates who also bee called fathers of the countrey 3 Ministers of the Church and Schoole-maisters which be our spirituall parents 4 Husbands toward their wiues 5 Maisters toward their seruants Theoph. What is the cause that God hath comprehended all these aboue mentioned vnder the name of parents Mat. Because such is the naughtinesse and pride of mans nature for it is puft vp with the desire of highnesse and excellencie that it hardly suffereth it selfe to be subiect vnto anie For this cause that superioritie is spoken of for an example that is by nature most amiable and least enuied because it might more easily softeÌ„ our minds and bow them to the custome of subiection Theoph. What the word Honor signifieth Let vs come to the other question What containeth the honour which we are commaunded to giue to our parents Matth. It standeth vpon three parts First 1 Vpon outward saluation proceeding from the inward reuerence which we ought to yeeld vnto them which shall be done if we acknowledge them to be the ministers of God for our good 2 The second is the obedience that wee performe to their commandements so as they be not contrarie to the will of God for then by the rule of Peter Act. 5. 29. wee ought to obey God rather then men 3 The third is that when they be poore wee do helpe them with our goods It is in the meane time to be obserued that God doth not onely prescribe a rule to inferiors whereby they may giue due honor to their superiours but doth also teach superiours their dutie which they ought to do to their inferiours Theop. What if the superiours faile in their dutie are not the inferiours discharged from the honor due to them Matth. No not so for our sinnes are not excused by the sinnes of others Moreouer the obedience we giue them is directly referred vnto God of whom it is commanded and not properly to them selues Theoph. We haue stayed long enough vpon the former part of this commandement let vs therfore come to the other It is the promise the wordes whereof be these That thou mayest liue long in the land which the Lord thy God giueth thee To the expositioÌ„ wherof there be fiue things whereof I will aske thee 1 First why the Lord ioyned a promise to this commandement rather then to the rest of the commandements of this later table 2 Why he promiseth long life rather then anie thing else 3 What good we haue by long life that is subiect to so manie troubles 4 What that land is whereof mention is made in this place 5 How this promise is fulfilled forasmuch as it is certaine that sometimes obedient children be taken away by vntimely death and the stubburne and disobedient liue long Now therefore answer to the first What is the cause that the Lord ioyned a promise to this commandement Matt. He teacheth superiors by his owne example how they ought to behaue them selues toward their inferiours namely to allure them to obedience rather by gentlenesse promises theÌ„ by seueritie punishmeÌ„ts Theoph. Go forward and in like sort answer to the second Why is long life promised by God rather then anie thing else Matth. The promise is very fitly applied to the commandement it selfe for it teacheth modest and obedient children while they honor the instruments of this life graunted to them namely their parents that they shall long enioy it But on the contrarie side it threatneth death to the disobedient because they be altogether vnworthie to haue the vse of that benefite the instruments whereof they honor not Theoph. The third point followeth What profite haue we by a long life seeing it is subiect to so many afflictions Math. I grant indeed that this corporall life if it be separated from the fauour of God is most miserable vnhappie but it is a blessing to the faithfull For continuing in it we serue to his glorie and sometimes he granteth vs this that with great peace and quietnesse we enioy sundrie temporall benefites Moreouer this promise is applyed to the common opinion of men For they account long life for a great blessing Theoph. Let vs come to the fourth point What is that land whereof the Lord maketh mention in this place Matth. In respect of the Israelites it is to be vnderstood of the land of Canaan which they had receiued of the Lord to possesse it but in respect of vs it is extended further For wheresoeuer we be in the world wee haue right of dwelling there from the Lord whose the earth is Theoph. The last point is behind How this promise is fulfilled seeing it is certaine that in many places obedient and sober children dye being young and the disobedient liue long Matth. It is taught by the exaÌ„ples of Absolom Core Dathan Abiron of

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 objectioÌ„ 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 ã€ˆâ—Šã€‰ perfection ã€ˆâ—Šã€‰ 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 froÌ„ 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 remeÌ„ber 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

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

more easily the same vseth the Deuill For if he heale the diseases of cattell he doth it with no other minde but to bind the owners of them to him selfe if he bring any case to our bodies he doth it to bring the soule in bondage to him selfe for that cause that at length he may thrust bodie and soule with him selfe into hell Finally he doth alwayes vsurpe dominion and Lordship ouer them to whom he maketh shew of seruing for a time Theoph. It were therefore better for a man to serue himselfe then to haue such a seruant Matth. It were so and indeed to be holden with sicknesse all the time of our life rather then to recouer our health by his helpe Theoph. I will yet demaund one thing whence hath the deuill this power that he can heale the diseases of our bodie Matth. God permitteth it vnto him by his iudgement as it hath bene sayd of vs that they should more and more be blinded which flie to the deuill that by their owne desert they may perish in their errors Theoph. The third manner of taking Gods name in vaine is behind Mat. Gods name takeÌ„ in vain by dissolutenesse of life It is when a man professeth him selfe to know God but denieth him in his deeds that is whose whole life yeeldeth nothing but offences stumbling blocks Of whom there is mention in the Prophet for thus the Lord chideth with them Why doest thou declare my statutes takest my law in thy mouth seeing thou hatest Psal 50. 16. to be reformed hast cast my words behind thee The same also is to be thought of hypocrites which are farre worse then these for in words outward deeds they doe vainely make shew of the feare of God but their heart is verie farre off from him To this number also they may be reckened whose minde wandreth about other matters while they are praying Theoph. Let vs come to the fourth maner of taking Gods name in vaine Mat. When wee speak of god without coÌ„sideration When this word God or the name of Iesus is vsed of vs either rashly or without cause as manie do with whom it is ordinary that in the way of maruelling or wondring they ofteÌ„ vse these speeches my God Iesus Theoph. But thou shalt hardly perswade these that they take the name of God in vaine notwithstanding it be often vsed of them for they say it is better to name God then the Deuill Mat. Our nature is so corrupt and so vsed to sinne that we see not anie but the greatest which indeede if they be weighed by our iudgement shall bee taken for verie small For this cause God gaue vnto vs his Lawe which is as it were a glasse and a most perfect patterne of holinesse that by comparing our actions with it wee might acknowledge our sinnes and studie to amende But of these things shal be spoken more at large when we shall come to the vse of the Law Now we are to examine that most damnable maner and to compare it with this commaundement of the Law Thou shalt not take the name of the Lord thy God in vaine What is this in vaine do we onely then sinne against it when it is set vpon by vs with blasphemies renouncings of it No in no case but then also wheÌ„ it is named either with contempt or rashly But what is he that being in his right mind seeth not that it is both coÌ„temptuously and rashly vsed in these maners of speaking If any haue bin at a feast which peraduenture hath not bin without riot and other sinnes he will not feare to vtter these words according to the custome amoÌ„g vs O my God how excessiuely haue we laughed O my God how richly daintily were we entertained If any of our seruaÌ„ts disquiet vs by their vnskilfulnesse or slownesse straightway he shall heare O God how foolish thou art O God how slow thou art If we find any place filthy and vncleane or if we smell any ill sauour by and by shal the name of God be mingled with these things in these words O God what a filthy place O God what an ill sauour do I smell These examples most common among our countreymen were to be alledged that we might so much the more plainly shew how greatly the name of God is vsed contemptuously and rashly of vs. A certaine ancient left it written that if we haue a costly garment we do then onely put it on when we go to the companie of great personages and do most carefully looke vnto it that it be not spotted in somuch as we shun and auoyd all such things as might soile it But the most holy name of God with the excellencie and worthinesse whereof no garment no not any creature is indeed to be compared is so little esteemed of vs that it is continually intermedled with vaine and idle speeches with raylings and filthinesse Theoph. I do acknowledge that the name of God is abused with very great coÌ„tempt in the speeches which thou hast reckened vp but that sin is so common that in very deede the godly themselues and such as desire to reforme their liues be not free from it for a maÌ„ shall find very few that sinne not in this point Mat. It was the cause why I haue handled that sinne more at large to the end it may the better be knowne especiallie to such as be touched with any feare of God that by the reuerence wherewith they honor his name they may be moued to amendment which they shall with very small labour attaine if they giue their minds vnto it Theoph. Let vs come to the fift and last way whereby the name of God is taken in vaine Matth. When any sweareth by him vainly Theoph. Of swearing Before I demand how any sweareth by the name of God vainly I would haue thee to declare what an oath is Matth. It is the calling of God to witnesse for the confirmation of the vnknowne truth of our speech Theoph. How many kinds of oaths be there Mat. Two For the one is of things past the other of things to come namely when any thing is promised with an oath which promise if it be made vnto God is called a vow Theoph. Let vs consider how a man sweareth by the name of God in vaine Mat. That is as often as those circumstances which are required in an oath are not kept Theoph. How many are those circumstances Matth. In an oath which is of things past there are three without which the oath shal be altogether vaine 1 The first is that the thing whereupon we are about to sweare be not only true but also that the truth of it be certainly knowne to vs. 2 The second is that the thing be of some weight aswell to the glory of God as to the loue of our neighbour 3 The third is that the truth of that thing by any other meanes cannot be brought to light

the sonnes of Helie Experience also confirmeth the thing of stubburne disobedient children for they be for the most part seene either in prisons or vpon the gallowes Contrariwise the well aduised and obedient for the most part haue long life with great quietnesse and peace But if at any time it fall out to be otherwise we must remember that all the promises of God concerning earthly things be with condition namely so farre forth as he shall know them to be expedient both for his owne glorie and for our saluation When therefore God doth betimes call his out of this life vnto himselfe he prouideth farre better for them then if he gaue them long life For he taketh them from the miseries of this world and putteth them into the possession of eternall life On the other side sometimes he giueth the wicked long life but so weake and full of miserie that it is more grieuous then death it selfe For this cause Moses repeating the law of God Deut. 6. 2. declareth that promise in these wordes That it may be well with thee vpon the land which c. But if it fall out otherwise it was for the cause which was at large set forth by vs when we intreated of afflictions For in that place we taught wherefore the Lord will haue the wicked somtimes to liue long happily in this world and the godly to suffer all kind of afflictions Yet notwithstanding that saying of Salomon abideth true Although Eccles 8. 12 the sinner commit euill an hundred times and God prolongeth his dayes yet I know that it shall be well with them that feare the Lord. The sixt Commandement Thou shalt not kill Theoph. Hauing finished the treatise of the fift commandement we are now to come to the sixt How many parts be there of it Mat. Two 1 First the forbidding of murther 2 The commanding of keeping peace and friendship with our neighbours Theoph. How large is the word killing Mat. The exposition of the first part It containeth all the degrees and steps by the which we come to it yea indeed all those things by the which we are procured stirred to commit murther according to the third rule Theoph. Rehearse those steps or degrees Mat. They be three The first whereof is hatred conceiued in the heart forasmuch as it is in plaine words forbidden in Moses Thou shalt not hate thy brother in Leu. 19. 17. thy heart Theoph. What if our enemie be a wicked man is it not lawfull to hate him Matth. We may indeed hate his sinnes but not his person But we must diligently beware of two extremities wherein we do sinne on either side The first is that we hate not the person of the sinner The other that we loue not the sinne for the persons sake Theoph. Let vs come to the second degree by the which we come to murther Matth. It is anger for it is a declaration of the hatred lying hid in the heart Theoph. Thinkest thou it to be altogether vnlawfull to be angry with any Mat. I do not thinke so for anger is a naturall affection wherein if moderation be kept it deserueth as much prayse as the two extremities deserue disprayse Theoph. What is that moderation Matth. When with zeale for the glory of God or with iust sorrow we be angry because iniurie is done vnto vs without our desert that keeping a meane with this caution that we neither speake nor do any thing that is against the honour of God Christian modestie and the loue of our neighbour In which sence Paule commandeth Ephes 4. 26. Be angry and sinne not Theoph. Let vs consider of the two extremities of anger and first let vs speake of that which sinneth in exceeding Mat. We doe then fall into it when we be angry rashly that is without a lawfull cause or else when being moued for a iust cause we do passe the bounds of moderation speaking or doing the things that be against the honour of God neighbourly charitie and Christian modestie But that falleth out when we be so taken vp with that affection that the iudgemeÌ„t is troubled and reason it selfe is darkened for then for a time we are like vnto mad meÌ„ that know not what they do For this cause Iames saith Iam. 1. 20. The wrath of man performeth not the righteousnesse of God Theoph. Let vs come to the other extremitie How do we sinne in the defect or want of anger Matth. When perceiuing that God is offended or our credit hurt without cause we are notwithstanding not moued as our dutie requireth which would haue vs not to suffer euils but that according to our callings we should set our selues against them Hence it was that Moses was so angry in the wildernesse with the Israelites whom he saw worshipping the golden Calfe with the Idolatrous worships Iohn Baptist with the Scribes and Pharisies and Iacob with his father in law Laban Moses indeede being moued with most iust anger drew out the sword because he was a Magistrate Iohn vsed most sharpe and vehement reprehensions because he was a minister of Gods word and had to do with hypocrites and men hardened in their sinnes Iacob dealeth with moderate and gentle admonitions because he was a priuate person and his owne matter was in question Theoph. The third step by the which men come to murther is behind Matth. It is euery hurt offered to the person of our neighbour whereupoÌ„ also sometimes ensueth murther it selfe which fault is indeed most grieuous in the sight of God as appeareth by that which the Lord saith that he abhorreth the man-slayer and by the penaltie appointed by himselfe vnto men-killers For he ordained that not onely men but also the very brute beasts that had slaine man should be put to death For which cause he forbad his people the eating of bloud Leuit. 7. 26. for by that ceremonie he would shew how much he abhorred the shedding of bloud and therefore murther Theoph. Is there any speciall cause which maketh murther to be esteemed so hainous a sin before God Matth. There is and he doth declare it himselfe in the ninth Chapter of Genesis For after these wordes Who so sheddeth mans bloud by mans his bloud shall be shed presently he addeth because in the image of God made he man By which words he teacheth that his owne image which he hath engrauen in man is wronged and misused by man-slaughter Theoph. But whether was that image or likenesse of God blotted out in man by originall sinne as it hath beene sayd by thee in the second Chapter of the former booke Mat. It was indeede but not so farre that there be no steps of it at all remaining for the spirituall gifts as one of the auncients saith giuen of God to men for their saluation were by original sinne taken away such as be the true knowledge of his Maiestie and of the worship due vnto him But the

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 caÌ„not 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 eueÌ„ 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 directioÌ„ of the holy Ghost Therfore by works they ought to looke for the curse only which the Scripture pronouÌ„ceth 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 seruaÌ„t 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 theÌ„ our heart that is knoweth innumerable sinnes which we our selues know not Of this is that saying of Dauid Who vnderstaÌ„deth 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 coÌ„firmeth 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 differeÌ„ce coÌ„cerning 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

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 differeÌ„ce 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 secoÌ„d 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. â— 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 meÌ„ 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 giueÌ„ 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 condemnatioÌ„ 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 coÌ„firmeth 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

from euill Theoph. The last petition is behinde Mat. The exposition of the last petition Hauing obtained forgiuenesse of sinnes we desire of the Lord to be present with vs that wee fall not againe into them when we say lead vs not into temptation but deliuer vs from euill For this wee pray that he will not giue vs ouer into the power of the deuill to be ouercome of him in temptation as we haue deserued but contrariwise that he would strengthen vs against the assaults and deadly subtleties of so great an enemy that so daily more and more we may apply our selues to amendment of life and obey him Theoph. When therefore God leadeth men into teÌ„ptation doth he not stirre them vp to euill Matth. Not so For that is altogether vnworthy of his Maiesty and is contrary to his diuine nature Iam. 1. 13. For this cause Iames saieth Let no man when hee is tempted say he is tempted of God For God cannot be tempted with euils neither doth he tempt any man But euery one is tempted while he is drawen aside and snared of his owne concupiscence Therefore as God defendeth the faithfull with his mercie neither suffereth them to be deceiued or mastered of the Diuell to be ouercome of sinne so on the contrarie side such as he meaneth to punish hee deliuereth ouer to the Diuell as to a tormentor to bee ouercome vanquished of him in temptation In which sense the Apostle saieth that they which glorifie not Rom. 1. 14. God are giuen vp to the lustes of their owne hearts Which neuerthelesse hee doth without any allowance of sinne as hath beene saide in his place Theoph. So far as I see God punisheth sins with sins Matth. Yea verily but by a way diuerse from that whereof I spake when wee entreated of afflictions In which place wee saide that God sometimes stirreth vp one which committeth that sinne against vs which wee our selues had committed against another an example whereof wee haue in Dauid He had defiled the wife of Vriah the Lord raised vp his sonne Absolom to defile his fathers Concubines But of all the temptatioÌ„s sent of God that is the most grieuous when God deliuereth men vp to the deuill to bee ouercome of him in temptation For then hee giueth them ouer into a reprobate sense that when they haue heaped sinnes vppon sinnes they may at length runne headlong into eternall destruction except the Lord which sometimes he doth by his mightie hand stay the course of that downe fall Theoph. What meaneth the conclusion added to this prayer For thine is the kingdome the power and glorie for euer and euer Amen Mat. It containeth the cause for the which we craue all the former things namely for that they concerne his kingdome power and glorie For by the first three his kingome is made manifest and by the last three his power is exercised whereuppon followeth the increase of his glorie Therefore this conclusion is added The exposition of the conclusion that wee may with more boldnesse come vnto God and craue of him the things wee haue spoken of who onely is able to giue them vnto vs and that with greater assurance we might beleeue that wee shall obtaine them For as much as while he bestoweth them vpon vs he declareth himselfe to bee a most mightie king whereuppon followeth his owne glorie Theoph. I can not sufficiently maruaile at this abridgement or breuiarie of prayer as also the two former namely of faith and the law seeing that in so few words and in so exact order they containe such hard things and so excellent doctrine Matth. Thou doest indeede not without cause maruaile at them For in them shineth the wonderfull wisdome of God and they doe verie well agree together amoÌ„g themselues in that order wherein we haue propounded them For faith teacheth vs al things that are Faith to be beleeued vnto our saluation and I set it in the first place as it were the foundation of the rest But the The Law law concerning al things that he required to the yeelding of obedience vnto God followeth in most excellent order as the fruit and witnesse of faith Finally in Prayer the last place commeth prayer because of our selues we caÌ„ neither beleeue or do any thing that is pleasing vnto God by the which we be taught by what means we may obtaine both at his hands And in these is contained the summe of all Christian doctrine Theoph. Before I go to any other thing I wil aske thee two questions concerning the doctrine of prayer 1 First prayer seemeth to be vnprofitable seeing we can by it obtaine nothing at the hands of God besides that which he hath already determined in his vnchangeable prouidence to giue vs neither doeth hee cease to giue it although we pray not 2 Secondly it seemeth superfluous that we should pray vnto God to shew him what things we haue need of for as much as he knoweth them better then our selues Now it is thy part to answere to the former which concerneth the prouidence of God Matth. Whether the prouidence of God should keepe vs froÌ„ prayer They bee much deceiued which for this cause abstaine from prayer for the prouidence of God taketh not away second causes such as prayer is yea rather it doth stablish and strengthen them for God vseth them as instruments for the performance of that which he had appointed before But I remember a storie which if I bee not deceiued will bring light vnto this question A certaine noble man well furnished with horses and armour went to warre Now it fell out that hee tooke his iourney by the house of a verie faithfull Pastor of the Church knowen to him long before This man gaue not ouer to warne him to be diligent in prayer by the which he might mooue the Lord to fauour his enterprises He straight waie reasoneth concerning the prouidence of God as if he should haue sayde that God had already determined of all things that should come to passe and therefore that his decree could not bee changed by his prayers That good minister aunswered I would therefore aduise thee to send away thy horses and thine armour as things vnprofitable for as much as the issue of warre dependeth vppon the prouidence of God so as no other thing can come to passe besides that which he determined The souldier answered that such as went to warre could not without rashnesse lay aside their armour because they were instruments by the which God is woont to giue the victorie to such as it seemed good vnto him The same also might I say of praier saith the Minister by the which the Lord vseth to giue vs the things that be necessarie as well for the vse of this life as for euerlasting saluation and therefore that it was no lesse rashnesse to neglect it vnder the pretence of Gods prouidence especially seeing it is in so manie places commended

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 coÌ„taineth 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 disagreemeÌ„t 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 takeÌ„ 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 froÌ„ the Gospell The one indeed is to be distinguished froÌ„ the other that we coÌ„found 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 meÌ„tion 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 compreheÌ„deth 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 coÌ„trariwise 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 wheÌ„ 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

then he spake to Peter onely But as a little before Peter not onely in his own name but also in the name of all the rest of the Apostles which had that one faith had confessed that Iesus was the Christ and the sonne of the liuing God in like manner when Christ promised the keyes to Peter hee meant that they were also promised to the rest of the Apostles which hee doth sufficiently declare in the deliuerie of theÌ„ for he saith to all at once Receiue the holy Ghost Whose sins you remit they be remitted to theÌ„ whose sinnes you retaine they be retained I same also did the other Apostles and all Pastors confirme when exercising their ministerie they vsed those keyes Theoph. Wherefore doth Christ call the ministerie of Pastors by the name of keyes Matth. To the end we might vnderstand that the kingdome of heaueÌ„ as we haue declared before is by the ministery of the Church set open to the beleeuers and penitent and that it is shut against the vnbeleeuers and stubburne namely when as by it the former haue their sinnes forgiuen that so they may come to eternall life but to the other they be retained that so they may be shut from it For God doth ratifie that in heaueÌ„ which the Ministers vpon earth pronounce out of his word eueÌ„ as it appeareth by the words of Christ himselfe vnto Peter for after promise of the keyes presently hee addeth Whatsoeuer thou shalt bind in Mat. 16. 19 earth shal be bound in heauen and whatsoeuer thou shalt loose on earth shal be loosed in heauen And the selfe same thing he repeated after to all the Apostles to shew that they had like authoritie of binding loosing giuen to them with Peter Theoph. Therfore to bind loose is nothing else but to declare the remission of sinnes or to retaine them Matth. What it is to bind and loose Indeede nothing as it is plaine by the interpretation of Christ himselfe for he sayd to his Apostles in the place which euen now we recited Receiue the holy Ghost whose sinnes yee remit they be remitted vnto them whose sinnes you shall retaine they shall be retained For there is no harder bond then sinne forasmuch as being bound with it we be held and indeed willingly vnder the power and tyrannie of the deuill death and it cannot be loosed by any strength of man but by the onely might of Christ Theoph. Why then doth Christ commit the office of binding and loosing to the ministers seeing he himself alone hath the power of binding and loosing Mat. It is that we may vnderstaÌ„d that the Ministers be as it were Ambassadors proclaimers of the will of God which Paule teacheth in these words 1. Cor. 5. 19 God was in Christ reconciling the world to himselfe not imputing to them their sinnes and hath put in vs this word of reconciliatioÌ„ Therefore we are ambassadors in the name of Christ as God by vs did exhort you we entreat you in Christes stead to be reconciled to God Theoph. I see not therefore that the Ministers haue more power of binding and loosing granted them then any other priuate man For there is none that may not assure the beleeuer and penitent of the forgiuenesse of his sinnes contrariwise which may not set the iudgement of God before the vnbeleeuer and obstinate except he repeÌ„t And that verily shal be confirmed in heauen as it was pronounced by that priuate person for that is the will of God reuealed in his word Mat. Of the authoritie of the Ministers of the Church That is right indeed but there is some speciall thing to be considered in the promise of Christ made to the Ministers namely that by his spirite he will giue more efficacie force to their words theÌ„ to the words of any priuate man so as they shall by faith be receiued of the beleeuer but shall terrifie the conscience of the vnbeleeuer set before his eyes the wrath iudgement of God For otherwise the name of the keyes of the kingdome of heauen should falsely be giuen vnto the ministery of the Church seeing that we may enter into it it is not inough that the doctrine of forgiuenesse of sins beat our eares but especially that it enter into our hearts and be receiued of vs by faith obedience Whereunto is referred that saying of Paul Neither my 1. Cor. 2. 4. speech nor my preaching stood in the entising wordes of mans wisedome but in the demonstration or euidence of spirituall power For this cause also Isaiah calleth the preaching of the word the arme of the Lord Isay 53. that is the instrument by the which he declareth his might and power that he may bring vs to saluation Theoph. I do see indeede that the force and fruite of preaching the word of God is very great For those three steps by the which wee obtaine spirituall health wherof thou diddest entreate in the Chapter of Faith are by it daily called to vse and practise Matth. Thou iudgest right For first the law is preached that wee may acknowledge our deadly disease namely sinne Secondly the Gospell is preached wherin the sauing remedie is offered vnto vs in Christ Last of all faith which is wrought in vs and increased by the preaching of the word applieth that medicine vnto vs so as we obtaine saluation euen the full forgiuenesse of all our sinnes Theoph. The article of remissioÌ„ of sins in the Creede vnlesse I be deceiued is therefore set after the article of the Church to the end we might know that it is offered vnto vs by the ministerie of it Mat. It is indeede and therefore there is no forgiuenesse of sins neither saluation without the Church as in the floud there was no safetie out of the Arke of Noah wherein also at that time the Church of God was then shut vp â—hat being as it were a type of it Theoph. Thou hast hitherto largely inough taught that by the ministery of the word we do truely obtaine forgiuenesse of our sinnes Notwithstanding there be two things behind whereof I will aske thee before we come to the other treatise 1 First whether God do wholy as they say forgiue to the repentant all their sinnes 2 Secondly whether hee forgiue them perfectly namely remitteth the punishment and the fault so as they be not any more imputed vnto vs. Mat. Let vs speake of the former in the first place Iohn saith 1. Iohn 1. 7. All sinnes be forgiuen to the penitent that the bloud of Christ doth wash vs from all sinne He that saith all excepteth nothing Now repentance yeeldeth vnto vs a more certaine testimonie of our faith by the which as hath beene sayd wee be made partakers of Christ and of his gifts Whereupon it followeth that whosoeuer repenteth may most certainly determine that all his sinnes notwithstanding they be grieuous are forgiuen and done away Which also is taught by the examples

Selected quad for the lemma: law_n

Text snippets containing the quad