in vs to lead our liues in the obedience of God strengtheneth vs and finally giueth vs the gift of perseuerance to the end Cōfirmeth me against all temptations If at any time I fall it raiseth me vp by true repentance and promiseth to be with me with his grace euen vnto death The holy Catholicke Church I beleeue the Catholick Church gathered together by the power of the holy Ghost that is to say the company of the faithfull chosen of God which are scattered throughout the whole world of whose number I do certainly know my selfe to be one I beleeue that all we which are faithful are so vnited The cōmuniō of saints and ioyned with Christ our head that we are made partakers of his gifts that is of the merite of his death and the power of his resurrection The remission of sins Resurection of the body The life euerlasting Whereupon I am assured of the full forgiuenesse of my sinnes and of my glorious resurrection in the last day which the partaking of eternall life shall follow together with all the faithfull and elect with whom he shall for euer be praysed of me in the heauens Theoph. I haue verily heard of thee an excellent Paraphrasis or short exposition of the Apostles Creede such a one as doth not a little serue for edification But that thou mayst prouide for and helpe the memorie of the vnlearned draw all this into as short a summe as thou canst Mat. The summe of the Creede It cannot be made shorter then if thou say I put the whole hope of my saluatiō in one Iesus Christ crucified who being giuen vnto me by the mercie of the Father communicateth himselfe vnto me by the power of the holy Ghost to make me partaker of the merite of his death and also of eternall life Now this agreeth with that which the Apostle saith 1. Cor. 2. 2. I determined to know nothing among you but Iesus Christ and him crucified Theoph. I am fully satisfied with this exposition of the Apostles Creede and it containeth many things which bring no small comfort to the hearers And I pray our good and heauenly Father to engraue them in our hearts by the working of the holy Ghost that so we may earnestly acknowledge stedfastly beleeue that immeasurable loue wherewith he loueth vs in Christ Iesus By whō he hath redeemed vs from euerlasting death and hath taken vs for his children that at length we may be heires of his kingdome Mat. But now night draweth on wherefore I would aduise that we put off the rest till to morow Farewell Theophilus Theoph. Fare thou well also Matthew The end of the first Booke THE SECOND BOOKE OF CHRISTIAN Religion wherein the testimonies of our saluation are declared CHAP. I. Of good workes by the which the faith that is hidden in our hearts is manifested that it may be seene and knowne Theophilus GOd saue thee most dearely beloued Matthew Mat. God saue thee also most louing Theophilus hast thou thought vpon the things which were handled of vs yesterday Theoph. Yea indeede most diligently in somuch as they occupied my mind in my sleepe wherof to make proofe if it be not troublesome to thee I will comprehend them in a short summe which shal be as an entrance for vs to the rest Mat. Thou shalt do me a very great pleasure Theoph. The summe of our speach yesterday may be referred to foure heads 1 The first whereof is of God distinct in three persons Who also by his prouidence gouerneth all things is most perfectly iust and most perfectly mercifull 2 The second is of man who being by his owne nature a most wretched sinner is guiltie of eternall death before the iudgement seate of God 3 The third is of Christ Iesus whose death is a most present remedie for vs against death 4 The fourth is of faith wherby that remedy is applied to vs for our saluation Now vnlesse I be deceiued order requireth that we speake of good works which do necessarily cleaue vnto faith be effectes of it Moreouer seeing in the first Chapter of the former booke it hath bene declared what manner one God is and in the third and fourth Chapters what a one he sheweth himselfe towards vs this one thing seemeth now to remaine that we vnderstand how we should carrie our selues toward him that is to say what works are to be done of vs that we may obey him and be acceptable to his Maiestie Mat. Thou hast verie well deliuered the summe of our yesterdayes talke I do also allow the order propounded by thee concerning good works This one thing remaineth that thou moue thy questions of thē in some easie method to the end that this place which of it selfe is somwhat intricate and doubtfull may be plainly and clearely handled of vs. Theoph. I haue no easier order then that which somtimes I learned of thee namely that all this discourse be brought vnto three heads 1 First what be the good works to be done of vs that we may please God 2 How those works may be performed of vs. 3 And thirdly to what end they must be done and what is the vse of them But in the former booke when we spake of regeneration we did sufficiently discusse that second point For we taught that man of himselfe could do no good thing and that God by his spirite wrought in vs both to will and to be able to do There are therefore behind the two other points to be examined of vs which will cause vs to deuide this Chapter into two parts if it so seeme good vnto thee The first part of this Chapter sheweth what good workes are to be done of vs. Theoph. Let vs therfore come to the first part namely what good works are to be done that we may obey God Matth. Before we go any further we are to call vpon him without whose guidance no good thing can be thought much lesse performed of vs. I do therefore pray our good God and heauenly Father to giue vs the spirite of wisedome and vnderstanding that the things which we shal speake of good works may agree with the truth so as they may tend to his glorie and the building vp of his Church Now Theophilus do I answer vnto thy question that we must do those good works to obey God which himselfe hath commanded in his owne Law Theoph. Why so Mat. For he hath plainly forbidden that any thing be added vnto it or taken from it and that any man should turne aside from it either to the right hand or Deut. 4. 2. Deut. 5. 32. to the left Theoph. What if men be so rash that they dare do it Mat. The Lord will not accept their foolish deuises for good works but will demand of them that which in former times he demanded of the Israelites Isay 1. 12. Who required these things at your hands Theoph. I confesse it to be a most
the whole man 2 The other is that that particular iudgement may be proclaimed before all men and so there maie be a more manifest declaration of God his righteousnesse Therefore the Scripture affirmeth that in that day both good and bad shal be iudged by Christ according to their workes which without doubt shall bee brought to light as it were manifest testimonies either of the faith or the vnbeliefe lying hid in the heart although faith it selfe or vnbeliefe in those that come to years be special causes either of the saluation or damnation of men as it is declared by the Iudge himselfe Ioh. 3. 18. 5. 24. He that beleeueth in me is not condemned but hee which beleeueth not is condemned alreadie because he hath not beleeued in the name of the onely begotten Sonne of God Theoph. Why Christs death is mētioned oftner in the Scriptures then the other things he did for vs I do now at length acknowledge all the articles which appertaine to the faith in Christ to be indeed profitable yea necessarie to the establishment of our faith I would notwithstanding know why in the Scriptures his death onely is for the most part spoken of as in that place of Paule Rom. 5. 10. We are reconciled by the death of his sonne Mat. By such kind of speeches the scriptures desirous of breuity and shortnes of the chiefe part nameth the whole Neuerthelesse sometimes his resurrection also Rom. 4. 25. is ioyned because in it Christ ouercame death whereupon it is that the force of Christs death hangeth vpon his resurrection For if Christ be not raised vp saith Paul 1. Cor. 15. 14 our faith is vaine This also is to be noted by the way that the death of Christ is not seldome vnderstood by his bloud because that powring out of his bloud amongst other things which he suffered for vs is verse excellent and notable Theoph. Bring forth some testimonies for it Mat. They are to be found euerie where in the holy writings Peace being made by the bloud of Christ by him he hath reconciled all thinges to him selfe as well those that bee in earth as those that be in heauen that is to saie both those that be in the Church alreadie receiued into heauen as those that bee yet in the militant Church below 1. Pet. 1. 19 We were redeemed not with corruptible things as siluer or gold but with the precious bloud as of a Lambe without spot and vndefiled euen of Christ Rom. 5. 9. We are iustified by the bloud of Christ The third part of the Apostles Creed which is faith in the holy Ghost Theoph. Wee haue proceeded farre inough concerning faith in Christ Now therefore wee must come to the third part of the Creed which is of the holy Ghost whereunto thou did dest attribute that it doth sanctifie vs and ioyne vs with Christ But there bee two things which I wil propound vnto thee to be declared 1 First wherein that sanctification standeth 2 Secondly in what sence thou saiest that wee are by the holy Ghost ioyned with Christ forasmuch as euen now thou ascribedst that vnto faith Math. The sanctification which the holy Ghost worketh in vs standeth herein that it amendeth the corruption planted in our mindes and repaireth the decay of our soules otherwise cast away and vndone by originall sinne Theoph. Declare to mee the effects of that repairing Mat. First of all it lightneth our minds so as we do acknowledge the true God in Christ and yeeld him the worship due to his maiestie Secondly it reformeth our hearts working faith in them which pietie or godlinesse followeth that is to say the loue and feare of God from whence also springeth repentance it selfe For this faith which lieth hid in the heart sheweth it selfe as it were visible to the eyes But the sanctification whereof we speake is not seldome called by the name of regeneration Theoph. Why is it called also by this name Math. Because when the holy Ghost by his grace and vertue worketh in vs stedfastly to beleeue the things which in former times wee condemned and that truely repenting wee do the things which be directly contrarie to our former actions Ephe. 4. 24. 2. Cor. 5. 17 we do in verie deede seeme to be borne againe and to be made new men as Paule speaketh And verily then all the parts and qualities of our soule are so reformed as they may seeme to be altogether changed Theoph. What our regenetatiō or sanctification is Therefore this sanctification or regeneration is nothing else but the repairing of the image of God which we lost in Adam Math. Thou iudgest rightly and Paule himselfe testifieth this whē he saith Col. 3. 10. that we haue put on the new man which is renued into knowledge agreeable to the image or likenesse of him that created him But Christ is he by whom that likenesse of God is brought from Heauen vnto vs and communicated by spirituall regeneration euen as Adam by carnall generation had made vs partakers of sinne with him Theoph. Thou speakest of two generations verie much differing the one from the other I meane the first which wee haue from Adam from that which Christ worketh in vs by his spirit Mat. Verily by that first generation wee are borne vnto sinne but by this latter we are borne vnto righteousnesse 2 By the first we are borne children of wrath by the later children of God 3 By the first we are borne vnto death by the later vnto euerlasting life And for this cause Christ said to Nicodemus Ioh. 3. 3. Except a man be borne againe hee cannot not see the kingdome of God Theop. Hitherto I haue heard what sanctification or regeneration is namely that it consisteth in the vnderstanding of heauenly things concerning our saluation and in the reformation of our heart will which causeth vs to beleeue in God through Christ to obey him But how is it that the Apostle whom thou citedst speaking of this repairing maketh mention only of the vnderstanding and not of the wil For he saith that we haue put on that new man which is renued into knowledge Col. 3. 10. agreeable to the image of him that created him Mat. In that place indeede there is onely mention of knowledge but vnder the name of knowledge are vnderstood both holinesse of life reformatiō Which also in another place are by name spokē of by the same Apostle when he saith Ephes 4. 24. that that newe man is put on which is created after God in righteousnesse and true holinesse Thou seest that in those places one part is taken for both because they are at once or together reformed by the holy Ghost although in diuerse maner For to some he giueth more knowledge then reformation And contrariwise to some others more zeale and reformation then knowledge Theop. But how is it that there be many also found vnto whom there is giuen more
most true Therefore I pray God and our heauenly father that as he hath imprinted his law in our mindes so he will engraue it together with his loue and feare in our hearts by the power of his holy spirit that being alwayes clothed with righteousnesse and holynesse we may serue him with due reuerence and humilitie all our life 1 And so he may be glorified of vs. 2 Our neighbour edified 3 Our faith saluation may be confirmed through Iesus Christ our Lord. Theoph. So be it CHAP. II. Of Prayer which hath the chiefe place among Good workes to testifie and confirme our faith Theophilus OVr helpe is in the name of the Lord which hath made both heauen earth Matth. So be it Theoph. Concerning the doctrine of good workes I am sufficiently satisfied most dearely beloued brother for I haue learned that they onely be worthy the name of Good works which be commanded of God in his law also that they be not the causes of our iustification and saluation neuerthelesse that they be profitable both to the glory of God and to the edification of our neighbours very much to the assurance of our saluation and faith Which is the chiefe good work A short description of true prayer Now I demand of thee which hath the first place among Good workes Math. True prayer namely that which is powred from the heart vnto God with this confidence that we shall be heard Theoph. Why giuest thou it the chiefe place among Good workes Matth. Because by the helpe of it we obtaine this The excellencie of prayer that we bee able to performe the other Good workes Moreouer it yeeldeth vs the greatest testimonie of our saluation Theoph. Whereupon is it that it yeeldeth a fuller testimonie of our faith then the other Good workes Matth. Hereupon because prayer with certaine hope of being heard cannot bee made but wee are therewithall perswaded of the loue and good will of God toward vs. For as Paule saith Rom. 10. 13 14. How shall they call vpon him in whom they haue not beleeued For this cause the same Apostle affirmeth out of the prophesie of Ioel Whosoeuer shall call vpon the name of the Lord shall be saued Theoph. But from whence haue we that assurance seeing wee be guiltie vnto our selues of our owne vnworthinesse by the which we deserue that both we our selues our prayers should be driuen backe from the seate of his Maiestie Matth. By the intercession or mediation of Iesus Christ who as it was shewed by vs in the Chapter of faith doth alwayes offer vp to God the Father the merit of his death for full satisfactiō of all our sins Wherupon it commeth to passe that he is made mercifull vnto vs and such a one as will be entreated of vs so as we shall receiue what soeuer we aske of him And that doth the Scripture teach in these wordes 1. Iohn 2. 1. We haue an aduocate with the Father Iesus Christ Theoph. It followeth therefore that the office of the mediatour is by a most straight band ioyned with the office of the redeemer Mat. It is so and therefore Iohn after those words We haue an aduocate with the Father Iesus Christ the righteous presently addeth and he is the propitiation 1. Iohn 2. 2. for our sinnes Hereupon it is that Paule ioyneth both the offices together when he saith 1. Tim. 2. 6. There is one mediatour of God and men the man Christ Iesus which gaue himselfe a ransome for all men Theoph. Seeing therefore one is our redeemer euen Christ Iesus it seemeth to follow that he alone can also fulfill the office of the mediatour for vs with the Father Matth. The confutation of the error about prayer to Saints It followeth and that indeed necessarily and for this cause in the places which we haue heard we reade it written One aduocate one mediatour for the word one is expresly added to the end we might know that besides him alone there can be no other Theoph. Therefore they deale foolishly and without any good ground whosoeuer seeke other patrons and mediatours besides Christ Matth. Verie foolishly For they forsake the Creatour to go to the creature the Lord to go to the seruant the most dearely beloued Sonne of the Father which is in the highest authoritie and fauour with him to pacifie his wrath to go to those which lacke all the things that be required to wash away sinnes and therefore bee vnable to make our prayers acceptable and of force Moreouer they do esteeme Christ as it were not sufficient enough for the office of the mediatour and therefore denie him to be our true Sauiour For if he be fit and sufficient for so great an office why doe they take to themselues other mediatours beside him If they say they doubt not but that he is both most power-full and most fit for this thing but doe doubt somewhat of his will they do therein very much bewray themselues to be vnbeleeuers which refuse to giue credit vnto him after that he hath giuen vs so notable a pledge of his exceeding loue Namely when he vouchsafed both to take vpon him our humane nature and to suffer the death of the Crosse for our redemption Adde hereunto that most louingly he calleth vs vnto himselfe by his word when he saith Mat. 11. 28. 30. Come vnto me all that labour and be laden and I will cause you to haue ease yee shall find rest vnto your soules Finally whither soeuer they turne themselues they shall neuer escape but be foūd iniurious against Christ for as much as they take frō him the office of the mediatour purchased by his owne bloud to giue it to blessed creatures that be in heauen Theoph. They obiect that the office of Christ is not translated by them to the dead Saints seeing they end all the prayers they make to God with these wordes Through Iesus Christ our Lord whereby they say is declared that the chiefe honour is giuen to Christ himselfe Mat. The confutation of it It is a craft of Sathan by the which he would haue the wickednesse of praying to Saints to be hidden and so the manifest wrong that they offer vnto Christ which put ouer his office vnto Saints while they pray God that by their merites and intercession he will grant the things that they desire and at length ad through Iesus Christ our Lord. Wherein they imitate follow him who after he hath giuen his Prince a blow would humbly do him reuerence Theoph. Is it therefore vnlawfull for the faithfull being a liue mutually amōg themselues the one to commend the saluation of the other vnto God by prayer seeing it cannot be but some thing is taken away from the intercession of Christ Matth. The confutation of the obiection Not so for many causes may be alledged for the which the one is not onely vnprofitable but also forbidden and therefore to
then common knowledge of God and of his truth whose life notwithstanding is most wicked Math. In deed I grant this that God sometimes giueth euen to the vnfaithfull some knowledge of his trueth which also for the most part is coloured with great words and externall shew But it is not the right knowledge of the true God which is alwayes ioyned with his obedience Neither in deede can anie man know him but he is straight wayes beloued of him but that loue cannot stand except we do obey his coÌ„mandements Therefore Iohn saith By this we know that we know him if we keep his commandements He that sayth 1. Ioh. 2. 3. I know him keepeth not his commandemeÌ„ts is a lyer and the truth is not in him Theoph. But whether of those two is the better either the knowledge of God or the obedience of his coÌ„mandements Mat. Indeed knowledge is better then obedience in this that it begetteth in vs both the loue and obedieÌ„ce of God but especially for that by it we are transformed as the Apostle speaketh from glory vnto glorie 2. Cor. 3. 18. that is to say as it were by certaine degrees as that knowledge getteth increase in vs. Neuerthelesse that image or likenesse of God doth not so expressely shine in vs in knowledge which for the most parte lyeth hid in the mind as it doth in obedience namely while we liue teÌ„peratly iustly and godly for those excellent vertues declare vs not to be bastards but the true childreÌ„ of God Theoph. Why so Mat. Because we are thought their children according to the flesh whose likenesse we haue concerning the bodie so are we accounted his spirituall children whose spirituall likenesse we shew in our works Theoph. Thou callest the wordes of Christ to my remembrance wherewith he reproueth the Scribes and Phatisies bosting them selues to be the children of Abraham If you were Abrahams children you would do the works of Abraham Ioh. 8. 39. You are of your father the Deuill and the lusts of your father will you fulfill Matth. Verie truly Hereunto also may be referred that saying of Christ which he addeth after that hee had exhorted vs to holinesse of life That you may be the children of that your Father whâ—ch is in heaueÌ„ Math. 5. 45. But this holinesse and reformation of life are effectes and fruites of repentance whereof mention was made before by vs when we spake of sanctification Theoph. Of repentance Let vs therefore nowe speake somewhat of repentance and first what is repentance Mat. It is the hatred of sinne and an earnest loue of righteousnesse by the which we are continually stirred vp to abhorre our vices and are mooued to doe good workes not for feare of punishment or hope of reward but for that loue wee beare towardes God which worketh in vs that with a ioyfull heart wee are moued to his obedience and with griefe go astray from his coÌ„mandements And therein is the promise fulfilled made vnto vs of God by his Prophets Ier. 31. 33. Ezec. 36. 26 namely that he will take from vs the stonie heart in stead whereof he will giue vs an heart of flesh wherein he will engraue his Law that we may walke in his commaundements Hence it commeth that the Law of God which in former times was grieuous and hated of vs is nowe not onely not grieuous but most acceptable delightfull euen as it is written by the Prophets Psal 110. 14. 17. 47. Theoph. How many parts of repentance be there Mat. Two Namely 1 The mortification or killing of the old man that is to say of the corruption which by reason of sin sticketh within vs. 2 And the resurrection of the new man The same also be the partes of regeneration for it is necessarie that the holy Ghost doe first kill all euils and euen corruption it self before it plant good things in our hearts But that mortification hath it force from the death of Christ of whom when we are made partakers by faith he doth not onely blot all our sinnes but also causeth that we acknowledge them and being acknowledged do hate them Which thing Paule teacheth vs in these words This we know that our olde man is crucified with Christ Rom. 6. 6. that the bodie of sinne might be weakned that hereafter we should not serue sinne Moreouer the rising againe of the new man which borroweth his force and efficacy from the resurrection of Christ worketh strength in vs by meanes whereof from the heart we apply our selues to the obedience of God which also the same Apostle plainely teacheth where he saith We are buried together with Christ by Baptisme into his death Rom. 6. 4. that as Christ is raised vp froÌ„ the dead into the glorie of the Father euen so should we walke in newnesse of life Theoph. Are then these two partes ioyned together by so strict a band that the former can neuer be seuered from the later Math. They are indeed for it is impossible that any man should be partaker of Christs death but the same also is partaker of the fruit of his resurrection The Apostle expresly affirmeth it If we be grafted with Christ Rom. 6. 5. to the similitude of his death euen so shall we be to the similitude of his resurrection For this cause so often as the Scripture speaketh of repentance it doth not only simply vnderstand some grief conceiued for our sinnes but reformatioÌ„ of life and returning to a better course which be witnesses of that sorow lying hid in the heart Therefore such as bragge of repentance and yet do not returne nor giue them selues to amendement of life are lyers and do mocke God himselfe Theoph. Thou sayest truly for in our common life he should be thought to mocke vs that said he was sure he had done vs wrong and yet in deed continued in the thing it selfe I do rest satisfied in this doctrine of regeneration But by it that is not a litle confirmed which was before proued by thee in the chapter of man namely that man by his owne nature is the seruant of sinne which neither vnderstandeth heauenly things that appertaine to his saluation neither hath anie freedome or power to do that which is good For seeing those faculties and powers are giuen vnto vs by the spirit of regeneration it is without doubt that we lacke them and therfore that we are altogether vnable of our selues to beleeue or to do well Mat. Thou gatherest well Of mans free will But because this doctrine concerning mans Free will before this time being as it is at this day in controuersie is notwithstanding of great force to the establishment of the glory of God and of our owne saluation although it hath before bin declared by vs yet I wil not thinke much to speake of it againe and to confirme it by testimonies of the Scripture And first of all concerning the true knowledge of God and of Iesus
his most perfect holinesse righteousnesse the effects or fruits whereof be the good works that we do Therfore good workes goe not before our iustification and saluation but they follow after as it was well saide by one of the ancients But that which followeth after cānot be the cause of that which goeth before By this argument Paule proueth that wee are not iustified by Ephes 2. 8. workes For he saith You are saued by grace through faith and that not of your selues it is the gift of God not of works lest any man should boast himselfe For we are his workemanship created in Christ Iesus vnto good works which God hath ordained that we should walke in them In which words he sheweth that good workes cannot be said to be the cause of our saluation because they bee done by God himselfe in vs through Christ after that we be saued by faith in him Theoph. Let vs come to the other thing which thou saidest did let that wee are not iustified nor saued by our good workes Mat. It is more plaine then the former namely because to the end a man may be iustified by workes it is necessarily required that he haue fulfilled the whole Law and that he be not found so much as sprinkled or wet with any euē the very least spot of sin before God For euen as one litle drop of inke staineth a whole goblet of cleare water so onely one sinne is sufficient to ouerthrow all righteousnesse of workes For this cause Iames saith Whosoeuer keepeth the whole Law offendeth Iam. 2. 20. in one point is guiltie of all But it is certaine that the faith full in this life cannot at any time come to the highest degree of that perfection no not to the middle of it Therfore the defect or want of righteousnesse doth by many degrees exceede all the ablenesse vnto it which any may attaine vnto by the directiō of the holy Ghost Therfore by works they ought to looke for the curse only which the Scripture pronoūceth against those that haue not perfectly fulfilled the law Theoph. Whether the faithfull can keepe the law How knowest thou that the faithfull after regeneration cannot fulfill the law Matth. Paule doth most plainly witnesse it in his owne person speaking of the condition of a man regenerated in these wordes We know that the law is spirituall Rom. 7. 14. 18. but I am carnall sold vnder sinne for to will is present with me but I find no meanes to persorme that which is good For this cause Dauid saith Psal 143. 2 Enter not into iudgement with thy seruāt for no man liuing shall be iustified in thy sight Theoph. But Luke speaking of Zacharie and Elizabeth saith They were both iust in the sight of God walking in all the commandements and ordinances of the Lord without reproofe Mat. Gene. 6. 9. The same thing is also said of Noah by Moses Noah was a iust and an vpright man in his time Howbeit the Scripture saith not that they were without sinne but that they diligently applied themselues vnto righteousnesse and laboured to walke in the commandements of the Lord. In which sence the faithfull in many places are called iust or righteous as well to note that zeale by the which they seeke to come to the perfection of righteousnesse as also that we may vnderstand that their obedience notwithstanding it be imperfect is as acceptable to God through Christ as if it were perfect Theoph. But how knowest thou that this is the meaning of the Scripture and that they who it saith were iust were not without sinne seeing the words do sound so much Matth. It is not hard to gather it out of the things which presently after be obserued of the Scripture it selfe namely that Zacharie beleeued not the wordes of the Angell and that Noah was drunken Moreouer these things be plainly expressed in it If we say 1. Ioh. 1. 10. that we haue not sinned we make God a lyer and his word is not in vs. And indeede if we do but a little more attentiuely consider of it what is he that in this life can euer Loue God with all his heart Put his whole trust in him alone Perfectly rule his owne affections So keepe his tongue vnder that it send out no idle wordes whereof at the last day Christ saith Mat. 12. an account must be giuen So keepe his eyes in order that they lust not his mind that it thinke no vaine thing If at any time he serue God to do it with that affection namely so perfect pure and whole as it is required of him Finally which letteth not many occasions of doing well or of doing something better then he doth it to escape him 1. Ioh. 3. 20. If our owne heart condemne vs in these and in many other the greatest things God saith Iohn is greater thē our heart that is knoweth innumerable sinnes which we our selues know not Of this is that saying of Dauid Who vnderstādeth his faults cleanse me from Psal 19. 13 secret faults Theoph. I haue in thy speech obserued foure kinds of sinnes whereof men are guiltie before God The committing of euill The leauing the good vndone Hidden sinnes The imperfection of the good deeds which in small number are done of vs. Which things if they haue place in the faithfull I do indeede confesse that they be farre off from being iustified by their workes Mat. There is no doubt but they be in the very best which also the Scripture cōfirmeth when it saith Iob. 11. 16. Man drinketh in iniquitie as water as if it sayd that iniquitie was as familiar and common a thing with him as to drinke Isay 64. 6. Psal 62. 9. We be all of vs as an vncleane thing and all our righteousnesse is as filthy cloutes The children of men are vanitie the chiefe men are lyes to lay them vpon a balance they are altogether lighter then vanitie Theoph. Do these things agree to the faithfull as well as to the vnfaithfull Mat. Yea verily for they of whom these things were written were faithfull beleeuers neuerthelesse they did recken themselues also in that number as Esay by name for he saith We all are as vncleane things again all our righteousnesses as filthy cloutes But if our iustice righteousnesse be such how I pray thee must it be thought of our vnrighteousnesse and sinnes Theoph. What differēce cōcerning good works is betweene the faithfull and the vnfaithfull Seeing the matter is so it seemeth altogether to follow that there is verie little difference concerning good workes betweene the beleeuers and the vnbeleeuers Mat. It followeth not for sinne only dwelleth in the faithfull but it raigneth not Howbeit in the vnfaithfull and vnbeleeuers it both dwelleth and raigneth Therefore euery beleeuer may vse that saying of Paul I doe not the good that I would The vnbeleeuers Rom. 7. 19. cleane contrariwise We doe
deserue somewhat Matth. It followeth not For that reward proceedeth of his meere grace and vndeserued fauour without any desert of ours Theoph. Doest thou take from the faithfull all meriting with God Mat. Not I but the word of God wherein his owne mercie is established and merit is ouerthrowen euen to the very ground For these two can not stand together Furthermore if any a litle more diligently examine the nature of merit or desert he shall neuer find that it hath any place before God Theoph. Why so Mat. Because that we may deserue any thing this is 1 First required that we be nothing in his debt of whom we desire to deserue 2 Secondly that we bring him such things as be our owne 3 And last of all that that which we bring or bestow be equall or as much worth as the thing that we seeke to deserue If but anie one of these conditions fayle it can be no merit or desert How much lesse therefore if they be all wanting together But they be wanting in all our good works Theoph. Declare that vnto mee one after another particularly Matth. The examination of the merit of works First whatsoeuer good works may be performed of vs are due vnto God by a double right namely of our creation and adoption Hereupon is that saying of Christ warning his Disciples Luc. 17. 10. When yee haue done all the things that are commanded you say We be vnprofitable seruants for we haue done nothing but that which was our dutie to do Moreouer it is certain that whatsoeuer good thing can be done of vs is from God which worketh in vs both the will and the deede Phil. 2. 13. Therefore it was notably sayd of one of the ancient fathers God rewardeth his owne good workes in vs and not ours Paule also saith 1. Cor. 4. 7. What hast thou that thou hast not receiued and if thou haue receiued it why dost thou boast as though thou hadst nor receiued it Therefore among men indeede there may be merit or desert For the husbandman after hee hath digged all day in the vineyard shall receiue his reward by desert But with God we can deserue nothing but that he should punish vs for our offences Theoph. The objectiō of the defenders of merit The defenders of the opinion of merits do obiect that good workes be not meritorious of themselues but in respect of the promise of God him selfe wherein he hath promised those things which otherwise were not due Matth. The answer to it They are not by this pretence acquit of sacriledge or robbing God For they attribute that to themselues which appertaineth to God alone For when God made that promise vnto vs hee did it of his meere grace and fauor and therefore merit or desertis shut out But I will make the whole matter plaine by a familiar example If any king should promise his bond-slaue an hundred thousand crownes vpon condition that he diligently do a businesse committed to him the bondslaue hauing done the commandement may require the gold yet not because he hath deserued it But we that haue not fulfilled the condition enioyned vs how much lesse haue we deserued the reward promised to our workes Theoph. What letteth that we fulfill it not when we obey the Lord from the heart Matth. Of 〈◊〉 perfection 〈◊〉 our workes The cause hath bin declared already before namely for that there can be no good thing done of vs that is not vncleane and defiled For as the most pure water if it run through an vncleane conduit is corrupted with the stincke of it so the good workes that God worketh in vs be soiled and stained with the filthinesse of our flesh Therefore euen as the promise of reward is altogether free and without respect of anie desert so is the fulfilling of that promise Theoph. Why therfore doth God promise reward to our works which he may by right require of vs Mat. That that promise may be as a spurre vnto vs by the which we might be driuen forward to the desire and doing of them and that indeed not without cause for we are by our nature verie slacke vnto them Theoph. There is one thing behind which I will demand of thee namely concerning that which was said of thee before that the obedience which is vndertaken vpon hope of reward is not acceptable vnto God Mat. This also is indeed true if that affection raigne in vs as it doth in the vnfaithfull Howbeit it shall not hurt so as the loue and feare of God go before if we be allured and drawen on to his seruice by the hope and looking for of the reward And on the other side be kept and held from disobeying him by the feare of the punishment that is of eternall death Theo. But ought not the loue of God to be sufficient to bring forth that obedience in the harts of the faithfull without borrowing anie other spur frō elsewhere Mat. If our regeneration were perfect as is the regeneration of them which liue blessedly in heauen we should know God perfectly whereby we should be stirred vp to obey him perfectly But because there is alwayes behind in vs something not regenerated which of it owne nature is in bondage full of ignorance without loue of God it is necessarie that we should be stirred vp to that obedience by the hope of reward and on the other side by feare of punishments be held backe and kept in obedience Hereupon it is that God both rewardeth our good works in this life according to his promises and also correcteth our slacknesse and insolencie by diuerse afflictions which hee sendeth dayly whereby it appeareth that he is true as well in his promises as in the execution of his threatnings But seeing thou hast nothing more to propound I would aduise that wee put of the rest of the disputation till another time for I see that it is now almost noone Theoph. I haue heard thy discourse of Good workes as also the exposition of the morall law with so great delight that the time of thy speech hath seemed to me verie short Mat. Indeed it is a most pleasant thing to intreat of Good workes so as it be done holily and by the rule of Gods word Howbeit that shall be litle except the practise be ioyned which verily getteth praise with men The vse of the doctrine of Good-workes pleasure to the conscience profit with God Therefore true and sound vertue is greatly commended before vaine pratling or the vnprofitable idle knowledge of it Theoph. I do remēber an excellent similitude which I haue oftentimes heard of thee and it is this As a precious garment shut vp in a chest is altogether vnprofitable but if it be put on it is honour delight and profit vnto vs so it is with Good works for the knowledge and vaine discoursing of them is of no vse except they be brought to practise Matth. It is
by the which we passe ouer vnto euerlasting life and a way is made for the resurrection which neuerthelesse of it owne nature is a punishment of sinne and putteth vs in mind of it But it is not sent to the faithfull to call them to account for their sinnes as it commeth to passe to the wicked Theoph. Whether the declaration of Gods mercy giue men occasioÌ„ to continue in their sins By the solution and answere of these questions me thinkes I vnderstand this that by the ministery of the Church all sinnes of what kind soeuer be forgiuen to the penitent Moreouer that there is no other satisfaction for them required of God besides the most precious bloud of Iesus Christ by the which both the fault punishment of them is wholly takeÌ„ away which doctrine doth indeede bring the greatest consolation Howbeit before I make an end of this speech I wil aske of thee whether that indulgeÌ„ce of God or easinesse to forgiue ministreth vnto men occasion to flatter themselues in their sinnes and to continue in them Matth. Yea rather cleane contrariwise for the hope and assurance of obtaining pardon doth stirre vp the godly that they do not cloake or maintaine theÌ„selues in their sinnes Whereunto that saying of the Prophet is to be referred With thee there is mercie that thou Psal 138. 4 mayest be feared For from whence is obedience but from loue and againe whence is loue but from the knowledge and assurance of Gods goodnesse toward vs Moreouer this doctrine of the forgiuenesse of sins pertaineth not to any saue to the penitent But concerning the rest the Scripture denounceth to them the wrath iudgement of God Yea rather the Lord saith by the Prophet that euen as hee will forget the Ezech. 3. 20 sinnes of him that repenteth so he will not remember the righteousnesse of him that shall turne froÌ„ the right way Whereupon it is plaine that this doctrine doth not onely bring very great comfort to the faithfull but also doth continually spurre them forward to apply themselues to amendement of life CHAP. II. Of the Sacraments ordeined of God to bee as it were seales of the word that wee may with more assurance embrace the promises by Christ reuealed in the word Theophilus HItherto we haue sufficiently spokeÌ„ of â—he ministery of the word Now we are to come to the sacraments And first declare vnto me what Sacraments be Mat. What Sacraments be They be signes and Sacramentall rites ordained of God in the Church to bee adioyned to the preaching of the word that the promises of Christ made in it may be confirmed in vs more and more Theoph. Why are those signes and SacrameÌ„tall rites called Sacraments Mat. The ancient teachers of the Christian church called them by this name in respect of the affinity or nearenesse betweene them and a Sacrament that is to say that solemne oath by the which souldiers bound themselues to the Emperour or chiefe Captaine Theoph. Shew me that affinitie or agreement Mat. First as souldiers when they receiued their pay bound themselues to the Emperour by solemne oath to liue and die vnder his gouernment so we when wee are partakers of the signs which God hath appointed in his Church by the which hee bestoweth vppon vs spirituall giftes do binde our selues to him by the same oath Moreouer as souldiers when they tooke vpon them this oath receiued the Emperours badge that by it they might shew themselues to be as it were addicted and giuen vnto him so also we when we are publicklie partakers of the Sacramentes which God hath instituted in his Church do as it were take vpon vs the ensigne or armes of Christ that it may be knowen we serue God and professe true Religion Theoph. I vnderstand the meaning of the word Now we are to come to the thing it selfe Thou saidest they were ordained of God for the confirmation of the promise made of God through Christ in his word What is that promise Matth. It is expounded of Christ himselfe in these words So God loued the world that he gaue his onely Iohn 3. 16. begotten Sonne that whosoeuer beleeueth in him should not perish but haue life euerlasting The Sacraments therefore bee as it were visible pledges of the loue of God towards vs by the which we are confirmed in it But because that loue is grouÌ„ded in Christ alone the Sacramentes represent vnto vs no other thing but the vnioÌ„ and fellowship 〈◊〉 we haue with him and his giftes Theoph. Of whom ought the Sacraments to bee ministred Matth. Of whoÌ„ the Sacraments ought to be ministred Christ committed that office to them alone to whom the preaching of the word is committed without the which the Sacramentes ought not to bee ministred for they be as seales of it Theoph. There is therefore a verie great likenesse agreement betweene the word and the Sacraments Matth. Verie great For by both of them God doth offer vnto vs Iesus Christ his sonne with all his giftes and we are made partakers of them if they bee not refused of vs by vnbeliefe This is one difference that the preaching of the word affecteth the hearing but the Sacraments affect the other senses whereuppon of a certaine father they bee most fitly called visible words for they do present Christ and his benefits as it were before our eies and deliuer them into our hands that our faith might bee confirmed by those sundrie meanes we come so much the nearer vnto him feel the greater working of his spirite within vs. Theoph. What conditions bee required in the Sacraments Matth. Three without which they cannot be truely Sacraments but false Theoph. What are those conditions Matth. What conditions be required in Sacraments First that they be ordained of God 2 Secondly that there bee a commandement of God for vs to vse them 3 Thirdly that there be also a certaine promise by the which it is assured that we shall be partakers of the things that are represented by them Theoph. Why saiest thou it is necessarie that they be ordained of God Matth. The first coÌ„dition Because as there is none besides himselfe which can assure vs of the loue he beareth towards vs in Christ so is there not any man that may ordaine visible signes to confirme it Moreouer in the institution it selfe there be three things to be noted 1 The signes and Sacramentall rites 2 The spirituall and inuisible things signified by those signes The second condition 3 The analogie or agreement of the signes with the things signified Theoph. I doe acknowledge it to be necessarie that Sacraments be ordained of God but I desire to vnderstand this why this also is necessarie that there should be a commandement of God to vse them Matth. Because nothing is to be done in the Church of God except there be first the expresse commandement of God who in it is Lord and maister especially when the question