condeÌ„nation to be proued confirmed because he aboundeth with innumerable both infirmities and sinnes for the which he is found guiltie before the most iust iudgement seate of Almightie God Mat. Of maÌ„s free will Man is not onely as thou sayest defiled with many vices and infirmities but also by his own nature 1. an enemie of God 2. Full of wickednesse 3. A seruant of sinne That is to say such a one as hath neither will nor power to do well Th. Thou doest indeed very much throw down man Mat. Gen. 6. 5. I do it not but God himself in these words The wickednesse of man is great in the earth Gene. 6. 5. and all the imaginatioÌ„s of the thoughts of their heart is only euil continually Moreouer in the same Chapter he teacheth vs Verse 3. that man is nothing else but flesh And Saint Paule plainly affirmeth Rom. 8. 7. that the vnderstanding of the flesh is enmitie against God because saith he it is not subiect to the law of God for indeed it cannot be The same also he affirmeth in another place when he saith Col. 1. 21. that we are strangers from God and enemies our mind being set vpon euill workes As if he should say that the enmitie hid in the heart was bewrayed by euill deeds Rom. 7. 14. In another place also the same Apostle saith that we are carnall sold vnder sinne that is that we are the bondslaues of sinne 2. Cor. 3. 5. Yea he proceedeth so farre to say that of our selues we are not sufficient to thinke much lesse able to do that which is good Theoph. But was this the mind of the Apostle to shew that all generally be bondmen of sinne Mat. Rom. 3. 9. Yea verily For speaking of the natural corruption of man out of the testimonie of Dauid he plainly saith We haue proued before that both Iewes and Gentiles be vnder sinne As it is written there is none iust no not one there is not any which vnderstandeth Psal 14. 3. 53. 3. or which seeketh after God They haue all gone out of the way they haue bin made altogether vnprofitable There is none that doth good no not one The faithfull indeed be exempted from that number but yet not because they be not such by nature But because God such is his mercy amendeth our wickednesse and corruption by the benefit of regeneration whereby he worketh in vs both the will and the power to do well as in the proper place shall be more largely declared But all the vnbeleeuers as they be vnprofitable to any good worke so they are carried with great violence vnto euill Theoph. But the thing of it selfe seemeth to prooue that it is otherwise For there be as there euer haue bene some which haue bene endued with most excellent gifts Mat. The Scripture saith it cannot be that an ill tree should bring foorth good fruit It may in deede sometime bring foorth such as be faire to the outward appearance which notwithstanding are not good So also a man may find many infidels which do works hauing a beautifull shew but such as cannot be good in deed For the heart which God specially looketh vnto is corrupt and vncleane for it cannot any way be made cleane but by faith Therefore the Apostle saith Act. 15. 9. Rom. 14. 23 What soeuer is not of faith is sinne Theoph. Wherein standeth that vncleannesse of the heart Mat. In that doing those beautifull works they be neither touched with the loue nor feare of God and therfore do not thinke of yeelding him obedience neither is it maruell seeing they know him not Whom notwithstanding no man can loue or feare before he do know him Theoph. What is it then that mooueth them to do those works which are so faire in shew Mat. cause 1 Some because naturally they be not giuen to the vices which they leaue cause 2 Others because they be restrained by a slauish feare of Gods iustice or else for that they dreame to deserue somthing at the hands of God cause 3 Others for feare of lawes or lest they should do any thing that might hinder their prosperitie cause 4 Or else their lustes doe striue as the â—…des so as that which is the stronger preuayled ouer the rest and bridleth them from breaking â—…orth into action As for example A vaingloriouâ— man will make a shew to be liberall to the end he â—ay serue the turne of his ambition On the othâ—…â—…de a couetous man that he may spare charges wiâ—… light by honor although his mind within be â—… fire with ambition A proud man will be bounâ—… to get prayse among the coÌ„mon people Shâ—â—…at feareth the reproch of the people alâ—… her mind be defiled with vnchast lusts yet outwardly will be chast Finally the vnfaithfull neuer respect the glorie of God when they thinke to do good works Which neuerthelesse is as it were the very life of good works so as if it be wanting they cannot be acceptable vnto God Theoph. If therefore all the goodly deeds which the vnfaithfull do be of no account with God he shall be in no better case which carrieth himselfe modestly keepeth vnder the lusts of his flesh then he which passeth away all his life dissolutely Mat. No verily not so For God rewardeth those works but only in this life And oftentimes also he giueth theÌ„ such things in respect whereof they did their good deeds as health quiet life prayse good report among men and such like Therfore our Sauiour Christ saith that the Scribes Pharisies in that they prayed Mat. 6. 16. and fasted to be praysed of men had their reward Mat. 11. 22 Moreouer the state of such as in this life haue behaued themselues modestly shall be easier in the day of iudgement then of the other Theoph How can it be that God should reward works which he liketh not being such as were not done for his sake Mat. Therby he declareth how pleasing a thing true obedience is vnto him for asmuch as he rewardeth the very shadow of it Adde this hereunto that he hath regard vnto those workes not as they come from vncleane pâ—…sons but from himselfe Theoph. 〈◊〉 what sense sayest thou that those workes come from Goâ— Mat. I say that â—…d to the end that order eueÌ„ disposing of things may 〈◊〉 kept in the world doth bridle the wickednesse of some and so maketh them fit to follow vertue In respect â—…ereof we feare not in our common speach to call them â—…ll borne or of a good nature whereby we meane that 〈◊〉 from the beginning of their life God gaue them somâ— speciall grace Which if it be not there is no doubt but 〈◊〉 be such as they are liuely pictured out of the Apostâ—… 〈◊〉 after he hath sayd Rom. 3. 12. that there is not one which doth good straightway he addeth Psal 5. 10. Their throat is an open sepulcher they haue vsed their
Let vs now see how enuie may be referred to this commandent Matth. Because by it wee are mooued to poure out manifold slanders and backbitings against our neighbour no lesse then by hatred that continually accompanieth it But this sinne is most lothsome vnto God as that which proceedeth of pride and is contrarie to Christian charitie whereof Paul saieth 1. Cor. 13. 4. charitie enuieth not The tenth commandement Thou shalt not couet thy neighbours house thou shalt not couet thy neighbours wife nor his seruant nor his maide nor his oxe nor his asse nor any thing that is his Theoph. The tenth commandement is behinde the meaning whereof I haue heard before wee are therefore to come to the exposition of the text it selfe Contayneth it anie other thing besides the desiring of our neighbours house and family in it expressed Mat. God would rehearse those things the obiects whereof for the most part are wont to affect and mooue vs vnder which hee comprehendeth all of the same kinde namely all lustes by the which wee are stirred vp to the transgressing of any commandement of the later Table Theoph. Is not that lust only forbidden in this commandement whereunto our will giueth consent Matth. That lust was contained in the former commaundements wherein not onely wicked deedes but also counsels and deliberat consent of the will bee forbidden Therefore in this commandement the Lord proceedeth further hee requireth somewhat more of vs namely that we be not tickled with any kind of lust although our will consent not yea also be against it Theoph. But how canst thou shewe that this is the minde of God Matth. Most easily for the Apostle saieth I had not knowen lust if the Law had not saide thou shalt Rom. 7. 7. not lust But it is more cleare then the light that all men without the Law could haue vnderstood that concupiscence ioyned with consent was sinne and therefore it is apparant that the Apostle meant that the concupiscence which the will resisteth is forbidden by the Law That may also bee gathered by the summe of the Law wherein the Lord commandeth Mat. 22. 37 that we loue him with all our heart with all our soule and with all our minde whereupon it followeth that we cannot be tickled euē with the least cōcupiscence but presently there is something in our minde voide of the loue of God and therefore that it is a sinne against this Law Theoph. So farre foorth as I see God in his Law requireth of vs most exact perfection Matth. Math. 5. 48 He requireth it indeede For he would haue vs to bee perfect euen as he himselfe is perfect And therefore hee hath set before vs his Law instead of a glasse and a most perfect pattern of righteousnes that the life of man might be conformable to the purity of his diuine Maiestie In so much as if there were any that did perfectly keepe it hee should in this life perfectly set foorth the image and likenesse of God The summe of the Law Mat. 22. 37. Thou shalt loue the Lord thy God with all thine heart with all thy soule and with all thy minde This is the first and the great commandement And the second is like vnto this Thou shalt loue thy neighbour as thy selfe On these two commandements hangeth the whole Law and the Prophets Theoph. I am throughly satisfied concerning the exposition of the Law Now I would haue the summe of it which thou repeatedst euen now to be declared by thee that I may vnderstand it And first why he comprehendeth all the keeping of the first Table vnder the loue of himselfe Matth. This was done that wee might vnderstand from what fountain that loue floweth and what effects it worketh in vs. Theoph. From whence floweth it Matth. From the knowledge of him and the assurance of the loue wherewith hee loueth vs. For it can not bee that wee should loue any except wee know him and doe certainely know that wee are loued againe of him Theoph. What effect worketh that loue of God in vs Matth. Willing obedience For we desire to obey him whom wee loue and the more loue increaseth the more obedience increaseth By these things therefore it is plaine that the obseruation of the whole first Table is contained vnder the loue of God For he cannot be loued of vs but we do in like manner 1 Reuerence him 2 Put our whole trust in him 3 Call vpon him when soeuer any necessity presseth vs. 4 And giue him thāks for his innumerable benefits Moreouer if he bee loued of vs wee will not giue the worship due vnto him alone to creatures or to dumbe Idols but according as he requireth wee will spiritually worship him If he be loued of vs it will be our chiefest delight to speake of him which shall be done of vs with due reuerence and religion diligently taking heede that we offend not him with a word If I say he be loued of vs his Sabbaoth shall be our delight because wee may speake with him more commodiouslie as well by the holy ministery of the word and reading by the which he speaketh vnto vs as by prayers by the which we speake vnto him Moreouer those delights will engraue such sweetenesse in our mindes that wee shall easily despise all sports and other worldly things wherein worldlie men are wont to spend those daies Hereuppon it is plaine that so many as loue God do keepe the whole first Table Theoph. But wherfore doth the Lord adde that God must be loued of vs with all our hart with all our soule and with all our vnderstanding Matth. To the end wee may know that our minde and soule ought to bee filled with his loue and that therefore it is required that he might be most entirely loued of vs aboue all others aboue parents brethren sisters wiues children friends goods yea and our selues also But if at anie time a man should bee set betweene two loues the one whereof is that that is due vnto God and the other that that is due vnto parents brethren sisters wiues children friends and these two loues cannot stand together so as while we apply our selues to the one we neglect the other then the Lord is to bee preferred before all the other and all other things are to bee neglected that wee may follow him For so Christ himselfe saieth Hee that loueth Mat. 10. 37 father or mother more then me is not worthie of me and he that loueth sonne or daughter more thē me is not worthie of me As if hee saide whosoeuer forsaketh not wife and children and all his goods rather then denieth me is not worthie of me And that more is in the same sense he saieth If anie commeth vnto me and hateth not his father and mother and wife and children and brethren and sisters and euen his owne life he cannot be my Disciple Theoph. But vnlesse I be deceiued the loue of God doeth not wholly but
workemanship created in Christ Iesus vnto good workes which God hath prepared that we should walk in thē And againe in another place The grace of God that Tit. 2. 12. bringeth saluation vnto all men hath appeared teaching vs that denying vngodlinesse and worldly lusts we should liue soberly and iustly and godly in this present world Thou seest how diligently good works be commended in the Scripture as those that bee acceptable vnto God through Christ by whose holinesse all their filthinesse and vncleannesse is couered Theoph. But what vse is there of them Mat. A three fold vse of good workes The vse is three-folde and those indeed most profitable The first which is also the chiefe respecteth the glorie of God that ought to be dearer vnto vs thē our owne saluation But by them it is especially aduanced as it appeareth by the wordes of Christ Let your light so shine before men that they may see your good Mat. 5. 16. works and glorifie your father which is in heauen For this cause Paul warning the Philippians to be ful of the fruits of righteousnesse which are by Christ Iesus addeth Phil. 1. 11. to the glorie and praise of God The second vse respecteth our neighbour For by the vprightnesse and integritie of our life he is prouoked to the same earnest desire and exercise of godlinesse I passe ouer the good turnes which hee hath by our charitie and good workes The third vse standeth in this that by them our conscience is quieted For they be testimonies and witnesses of our faith therfore of our saluation Theoph. But how can it be that good works shall be witnesses of our faith Mat. The cause hath already bene shewed of vs before namely for that the holy Ghost doth neuer work faith in our hearts without repentance from whence good works do flow which therefore be visible or seen testimonies of our inuisible or vnseene faith euen as the goodnesse of the tree is iudged by the good fruite and the inward health or soundnesse of a mans bodie by the outward disposition of all the parts Theoph. Therefore vnlesse I be deceiued this thou saiest that faith cannot be without good works Matth. I say so Euen as fire cannot be without heat and the Sunne without light And verily faith of it own Faith cānot bee without good works nature bringeth forth good workes For how can it be that our hearts should be reformed by faith so as wee do embrace the loue wherewith God loueth vs in Christ but that they be also stricken with loue toward him again by meanes whereof they both earnestly desire to obey him and doe labour to auoide rebellion against his maiesty I doe adde moreouer that faith can no more stand together with an euill conscience then water with fire For it cannot bee that so long as sinne raigneth in vs and we willingly offend God that wee should be assured of his loue so as wee may put our whole trust in him and repose our hope in his fauour and goodnesse notwithstanding that infinite merite of Christes death be knowen and perceiued of vs. Theoph. As farre as I see faith bringeth foorth good workes by the which it is afterward preserued in our hearts M. Faith the mother of good works of wich it is after preserued Yea verily euen as fire causeth ashes wherewith it is afterward cherished fed and maintained But by these things it is plaine that it is so farre off that faith which notwithstanding some say should destroy good works that rather by it they are built vp and fortified Theoph. Seeing then faith cannot bee without good works it followeth that all they which boast of it do not good workes be liers and deceiue themselues Matth. It followeth and that is the disputation of Iames the Apostle against the Libertines whome hee speaketh vnto in these wordes Shew mee thy faith Iam. 2. 18. without thy workes and I will shew thee my faith by my workes whereby hee sheweth that no man can be certaine of his faith which is inuisible but he hath visible testimonies of it namely good workes Whereuppon it is that the same Apostle in the end of that Chapter concludeth thus As the body without the vers 26. spirite is dead euen so that faith that is without good workes is dead that is it is not true but a shadow and a vaine empty likenesse of it Theoph. Therefore we are neither iustified nor saued without good workes although neither of them nor by them Mat. I graunt it For although the kingdome of heauen be not the wages of seruants but the inheritance of children yet no man is reckned among the children of God that is not lead by the spirite of God as Paul speaketh Rom. 8. 14. and therefore doth the workes of the spirit such as be these Loue ioy peace long suffering gentlenesse Gal. 5. 22. 23. goodnesse faith meekenesse temperance and such like Therefore the same Apostle in another place giueth warning Be not deceiued neither 1. Cor. 6. 9. fornicators nor Idolaters nor adulterers nor wantons nor theeues nor couetous nor drunkards nor railers nor extortioners shall inherite the kingdome of God The same thing also doth Christ himself confirme when hee saieth not euerie one that saieth to Mat. 7. 21. me Lord Lord shall enter into the kingdome of heauen but he that doth my fathers wil that is in heauen Mat. 5. 20. And againe in another place I saie vnto you except your righteousnesse exceede the righteousnesse of the Scribes and Pharisies you shal not enter into the kingdome of heauen Theoph. Now do I consent vnto thee do acknowledge that good workes be not vnprofitable although we be neither iustified nor saued by them Yea rather that they bee of speciall vse and therefore that the faithfull with al their hearts should giue themselues to them for as much as they serue 1 To the glorie of God 2 The edification of our neighbour 3 And to the confirmatiō of our faith saluatiō Mat. Adde hereunto that God to whom they be acceptable through Christ rewardeth them with sundry blessings both spirituall temporall according to the promises almost without nūber contained in his word Moreouer hither is to be referred the word of Reward which is vsed in many places in the Scripture as when Iohn exhorteth the faithfull to perseuerance he saith 2. Ioh. 8. Looke vnto your selues that we loose not the thinges we haue wrought but that you may haue a ful reward Christ also speaking of those which suffer persecution for righteousnesse sake saith Mat. 5. 12. Great is your reward in heauen In another place also Mat. 10. 42. Whosoeuer shall giue a cup of cold water only to one of these litle ones in the name of a disciple shall not lose his reward Theoph. The confutation of merite Seeing therefore God promiseth reward to our workes it seemeth they
Christ which is the foundation of our saluation Christ himself saith No mā knoweth Mat. 11. 17 the Sonne but the Father neither doth any man know the Father but the Sonne and he to whom the Sonne will reueale him Iohn 6. 44. No man can come to me except the Father that sent me draw him But concerning the wil and that power whereby we do obey God Paul saith It is God which worketh in vs to will and to performe Phil. 2. 13. it Which also is confirmed of Christ himselfe by a most fit similitude in these wordes As the branch Iohn 15. 4. can beare no fruit of it selfe except it abide in the vine euen so neither can you except you abide in me He that abideth in me in whom I abide the same bringeth much good fruit for without me you can do nothing Which things being so what can man of himself beleeue in the matter of Religion but errour and lyes what is he able to do when the question is of worshipping God but all manner vice and wikednesse I will ad a place out of Paule wherein all this doctrine in one word is plainly set down You were dead in sinnes and Ephes 2. 1. trespasses He saith not you were sicke so as some little life was left in you but you were altogether dead The self same thing also he confirmeth afterward when he saith Ephes 2. 6. that we are raised vp from the dead when God doth regenerate vs. If therfore the vnregenerate man be spiritually dead in sinnes it followeth that he hath no more vnderstanding in things pertaining to eternall saluation then hath a dead man in the things of this life Moreouer if a man vnregenerate be spiritually dead in sinnes he hath no more power to do a good deede then a dead man hath to do the actions of the body Therefore euen as our soule giueth life to the body so also the spirite of God is the life of our soule being otherwise dead and vnable to beleeue or do any thing that is good Theoph. Although I do wholly giue consent to this doctrine which I see hath expresse grounds in the holy Scriptures yet I will propound vnto thee a certain obiection sometimes put forth to my selfe about the answering whereof I found no small difficultie namely that God seemeth to mock vs which so often by the Prophets exhorteth vs to turne vnto him and to keepe his commandements if it were not in our power at least in some part to do this Furthermore that exhortations be made in vaine the vse of admonitions is but needlesse and that reproofes are but ridiculous if it were not in the power of the sinner not to sinne Matth. They that measure the strength of man by Gods commandements be altogether deceiued For Christ commandeth vs Thou shalt loue the Lord thy Mat. 22. 37 God with all thy heart with all thy soule and with all thy minde And againe Be you perfect as your father which is in heauen is perfect But what is he which confesseth not that he can neuer come to that diuine perfection nor loue him with that loue that is due In Enchiri ad Lauren. de gratia lib arbit Therefore as it is notably written by Austen God commandeth the things which we cannot do that we might know what we ought to aske of him Which indeede may appeare euen by this that euery where by the Prophets the Lord commandeth vs to turne vnto him and to repent vs of our sinnes But Ieremie answereth Ier. 31. 18. Eze. 18. 30. Ioel. 2. 12. correct me Lord and I shal be corrected when thou diddest correct me I did repent For this cause the same Austen Confess l. 10 which handled this doctrine of Free will most excellently writeth in another place O Lord giue me that which thou commandest and command what thou wilt Theoph. Indeede this is a solution or answer to that obiection not to be despised Mat. I do ad that it may be gathered out of Paule that exhortations to holinesse of life haue not their foundation vpon our naturall powers but vpon the promise of God wherein he promiseth to be with vs not to helpe our Free will in part but wholly and altogether himselfe alone to make it good in vs. Theoph. Bring some places out of Paule for the confirmation of this doctrine Mat. Writing to the Thessalonians 1. Thess 5. 23. 24. when he hath admonished them to liue blamelesly iustly and soberly in loue in patience he prayeth to God to sanctifie them to the end they might be able to performe those things at length saith Faithfull is he that hath called you which will also do it In another place also after he had exhorted the Philippians to worke out their owne saluation with feare and trembling presently he addeth Phil. 2. 12. 13. For it is God which worketh in you both the will and the deede euen of his good pleasure Theoph. What vse is there of exhortations admonitions and reprehensions to the vnbeleeuers Mat. They shall be a witnesse against them when they come to the iudgement seate of God For they shall the more be conuinced of rebelling against God and of the hardening of their owne hearts Theoph. I am now well furnished against those that shall hereafter set vpon me with that obiection To cōclude it seemeth to me that this doctrine may fitly be referred to that which sometimes I haue heard of thee namely that all the sinnes of men be of themselues not of God but that their good works if they do any be not of themselues but of God Mat. True Neither is there any cause why we should feare to receiue this for true doctrine forasmuch as it tendeth both to the glory of God and to the throwing downe of our selues which is a most certaine marke whereby we may discerne or know true doctrine from false according to the rule of Christ Iohn 7. 18. Theoph. Now we are to go forward to the rest We haue at large hādled the first effect of the holy Ghost let vs therefore come to the other How makest thou the holy Ghost the author of our vnion or being made one with Christ which in the beginning of this Chapter thou didst attribute vnto faith Matth. In what sēse the holy Ghost is sayd to be author of our vnion with Christ When I did attribute or giue it to faith I did it according to the vse of the scripture but this I meant that faith is the instrument and as it were a spirituall hand by the which we do receiue Christ with all his gifts In the meane time this is to be vnderstood that the holy Ghost is author of them all For that vniting of vs to Christ which is in heauē is not done but by his own diuine power Adde hereunto that the holy Ghost begetteth faith in vs and sanctifieth vs that so we may
is troubled at this day and doe affirme that things should bee best ordered if there were such a communitie of goods as they dreame was vsed among the Christians a litle after the death of Christ Matth. Whosoeuer goe about to defend that communitie they thinke them selues to be wiser then God himself which is the author of the proprietie of goods This indeed is true that the most part of men do abuse it whereuppon do arise the innumerable confusions which euerie man seeth in the world But when we vse it as it is meete and according to the meaning of this commandement it bringeth forth fruits most conuenient for the furthering of Christian charitie and the preseruation of humane societie Theoph. Now describe me those that abuse the proprietie of goods against the meaning of this commandement Mat. They be of three kinds In the first place they are to be put which say Whatsoeuer is mine is mine but whatsoeuer is thine is mine That is mine owne is not sufficient for me but I do also gape for thine And in this nūber are they all to be reckned that by any ill meanes get the goods of other men to themselues In the second place we will set them that say That that is mine is mine but that which is thine is thine That is I will not conueigh thy goods to my selfe neither also will I giue thee anie part of mine And this kinde of men refraine indeede from taking away that which is anothers but they cannot abide to pleasure or freely to do good vnto anie In the last ranke we will place them which say That that is mine is thine and that which is thine is mine That is I am readie to giue thee part of that I haue but with this conditiō that thou also wilt pleasure me with that which thou hast The first of all these therefore be further off frō charitie then the second and the second further then the last who it is manifest come somewhat toward it Theoph. I see not wherein the last do offend Mat. In that they giue no part of their goods but to those of whom they looke to receiue the like and therefore obey not Christ giuing them good counsell When thou makest a dinner or a supper call not thy Luc. 14. 12. friends neither thy brethren nor thy kinsfolkes nor thy rich neighbours lest they also bid thee againe and thou be recompenced But when thou makest a feast call the poore the maimed the lame and the blind thou shalt be blessed because they cannot recompence thee for thou shalt be recompenced at the resurrection of the iust And yet Christ doth not altogether forbid rich men to feast among them selues or to pleasure one another so as they haue regard of the poore as it is meete Theoph. How then may those wordes mine and thine be lawfully vsed Matth. The contrarie altogether must be sayd vnto that that is sayd of those first namely that which is mine is thine but that which is thine is thine owne That is I am readie to make thee partaker of that I haue although thou art not able to do the like for me Theoph. But if they to whom we communicate our goods haue such wealth that they be able to restore them vnto vs is it not lawfull to require them againe Mat. It is lawfull so as at the first we shew that that is our meaning For it is vnlawfull to demand that againe which was giuen Therefore altogether with that caution we must require our goods againe which we may keepe for the poore that by their owne labour are not able to helpe their necessitie For they that be able by labour to sustaine their life and in the meane time become poore by idlenesse and slouth be altogether vnworthy to be releeued For the Apostle commandeth 2 Thes 3. 10. If any will not worke let him not eate Th. But how much are we boūd to giue to the poore Matth. So much as their necessitie requireth For Iohn Baptist goeth so farre that he teacheth He that Luc. 3. 11. hath two coates let him giue to him that hath none In the which sense that communitie of good whereof thou spakest before is to be taken Namely that none Act. 4. 34. of the faithfull thought any thing he had to be his own but did most liberally make all things common so farre forth as the necessitie of the Church required it For they sold fields and houses that they might helpe the poore This is the true meaning of that place but we must not imagine any confusion of goods as if the faithfull had liued in common For although I should not say that they could not then do it the words of Peter to Ananias be against it If so be thou hadst kept it Act. 5. 4. did not thy field remaine to thy selfe and after it was sold was it not in thine owne power Theoph. I confesse that the communitie of goods is so to be taken Howbeit since that time charitie hath bene verie cold in the Church for now there bee none that sell fields or houses to giue to the poore Mat. Yea rather they be most few that distribute anything to the poore of their yearely rents superfluities Howbeit the cause that is wont to stay vs from liberalitie namely the feare of pouertie and desire to increase our wealth ought especially to kindle vs vp vnto it if we beleeued the promises of God by the which we are admonished that they shall neuer come to pouertie that haue releeued the necessitie of the Pro. 19. 17. poore but that such as haue turned their eyes from them shall be full of curses Therefore he that with his plentie helpeth the poore lendeth money vnto God who without doubt will pay it again Nay rather Christ addeth who so shall giue a cup of cold water to any of Mat. 10. 42 these in the name of a disciple shall not lose his reward So that of the things which we possesse nothing may worthily be accounted our own but that which we giue to the poore for all the rest is scarse safe at leastwise by death we shall be takē away frō the enioying of thē Those that of charitie be bestowed vpō the poore are by their hands sent vp into heauen shall there be diligētly kept of God and at the last day shall be restored and that with increase for so he hath promised Theoph. God therefore yeeldeth much of his owne right whē he promiseth to restore vs and that with increase the things that haue bin giuen vnto the poore seeing we can giue nothing but of his owne Mat. Thou iudgest rightly but this he doth to stirre vs vp to the loue and desire of charitie whom he seeth to be very slacke and cold in it Theoph. What letteth but that the Lord should giue riches vnto all especially to the faithfull whom he loueth hath care of so as one of vs
in part seclude the loue of our neighbour Mat. It doth indeede wholly seclude all false loue but the true loue it establisheth now that is it which Christ made the sum of the later table in these words Thou shalt loue thy neighbour as thy selfe Theoph. Declare vnto mee that true loue which is established by the loue of God then I wil demād of thee why Christ made it the summe of the later Table Mat. Then is our neighbour loued of vs when we loue him onely in God and for Gods cause For if he bee loued of vs either because he is our kinsman or friend whithout any respect to the loue God that loue is not Christian but naturall and agreeth vnto brute beastes For this cause Christ said If you loue Luk. 6. 32. them that loue you what thanke shall you haue for euen sinners loue those that loue them Therefore also hath hee commaunded the loue of our enemies for therein appeareth most manifestly that whereof wee now speak That our neighbour is to be loued for God for an enemie cannot bee loued for his owne sake yea rather he ought to be hated But when he is considered in God then he ceaseth to be an enemy is made a neighbour Euen as therefore all flouds do come out of the sea and do fall againe into the sea so our loue toward our neighbour ought to begin in God and to end in God otherwise it is vitious and euill Theoph. Wherefore saidest thou that this true loue of our neighbour which thou hast euen now expounded is stablished by the loue of God Mat. Because it is one loue but the difference standeth in the obiects for when God sawe that himselfe because he is inuisible should hardly bee loued of vs that doe so much cleaue to the loue of things that bee seene hee hath set our neighbour before vs as a visible obiect in whom he engraued his owne image that we should worship him with some part of that loue toward our neighbour that is wholly due vnto himselfe and bestow vppon our neighbour some of those duties and benefites which by good right doe altogether appertaine to his Maiestie Forasmuch as according to the saying of Dauid our well doing reacheth not to him Psal 16. 2. and indeede he hath no neede of it Wherefore as no man can rightly loue his neighbour but he first loueth God so can no man sincerely loue God but hee doeth also loue his neighbour whom he hath so earnestly cōmended vnto vs. Hence is that saying of Iohn If any say I loue God and hareth his brother hee is a lyer 1. Ioh. 4. 20. For he that loueth not his brother whō he seeth how can he loue God whom he hath not seene Theoph. Now I vnderstand what the true loue of our neighbour is and how it springeth from the loue of God It is therefore to bee seene why Christ setteth it downe for the summe of the later Table Matth. Because as the loue of God containeth the whole obseruation of the first table as hath beene said before so the loue of our neighbour the whole second Table so that hee be loued of vs as our selues Which Christ did not omit Theoph. Declare these things vnto me more at large Matth. If we loue our neighbours as our selues wee shall do to him all that which we would haue him doe vnto vs and we will not do those things which wee would not haue done to our selues And therefore we will honor parents and other superiors for if wee were in their place wee would be honored We will do no despite to our neighbour which we would not suffer to be done to our selues Wee will not by adultery defile the wife sister or daughter of our neighbour because wee would not haue so great an iniury done to our selues Wee will not steale his goods yea rather if the matter so require we will releeue his pouertie with our plenty for so would we haue it done with our selues We will not beare false witnesse against him neither backebite him neither will wee vexe or mooue him with scornes flouts mocks and taunts for we would take it grieuously if it were done to our selues To conclude we will couet nothing that is his forasmuch as if any coueted our goods wee would condemne him By which it appeareth that the fulfilling of the second Table is contained vnder the loue of our neighbour the breaking of it vnder the hatred of him Theoph. But who is our neighbour of whome there is mention in this place and otherwise in many places in the Scripture Matth. Vnder this name be comprehended not only friends kinsfolkes and alliance by mariage but also all Who is our neighbour others of whatsoeuer sexe countrey condition or religion they be that more is our enemies also which is plaine to gather by the example alledged by Christ Luc. 10. 33 But that letteth not a distinction of persons of whom we ought to helpe some before others according to the band wherewith we be bound to them and by name their faith For Paul saith Gal. 6. 10. Do good vnto all but especially to the houshold of faith In which words he teacheth that charitie or loue rightly ordered beginneth with the faithfull afterward is deriued vnto others For if our loue which we taught before ought to bee referred vnto God verily the nearer any commeth to God so much the more high degree of it doth hee deserue then the rest wee ought to reserue to our kindred and allies as euerie one shall bee ioyned vnto vs by the nearer band The other part of this Chapter For what ende good workes are to bee done and what is the vse of them Theoph. Wee haue made an end of the former part of this chapter wherin thou hast declared what works be worthie the name of good workes let vs therefore come to the other part which we appointed to the discourse of their end and vse The faithful cannot bee iustified by workes First therefore I demand whether the faithfull may be iustified by good workes for as much as by regeneration they be made fit to doe them Matth. Two things let that it cannot be so Theoph. What are they Matth. Because iustification and therefore saluation goeth before good workes For the way which the holy Ghost vseth to make vs able for them is this namely that by faith it ioyneth vs with Christ Whereof Christ himselfe is witnesse when he saieth As the branch can Ioh. 15. 4. beare no fruite of it selfe that is except it abide in the vine euen so you except you abide in mee I am the vine you are the branches he that abideth in me and he in whom I abide bringeth foorth much fruite For without me you can do nothing Imputation is to haue it accompted ours Therefore by faith being vnited or made one with Christ we are iustified and saued by the imputation of
by faith Seeing therefore this spirituall eating is aboundantly sufficient to our saluation and is grounded vpō the word of God it ouerthoweth that carnall eating which men by the example of the Capetnaits haue deuised to themselues frō the which also if it could be there is no other profite to be looked for but that which we do receiue by spirituall eating Therefore notwithstanding Christ in that place speaketh not of the sacramentall eating but of that which is by the word receiued by faith neuertheles it may ought to be referred vnto that because it is one and the same eating and therefore whatsoeuer is said of the one must necessarily agree to the other And indeed seeing the question is of the foode of our soules which is spirituall the meat is spirituall it followeth of necessity that the eating is spirituall euen as we can not nourish our bodies except earthly foode be visibly and sensibly eaten for the preseruation of this life Theoph. What doest thou properly vnderstand by spirituall eating Matth. How wee that be in the earth be partakers of Christ his body which is in heauen That Christ although concerning his humane nature he go not out of the heauens yet by the power of the holy Ghost doth communicate vnto vs his body and bloud and that by faith which is in stead of a spirituall hand and mouth by which wee receiue him and apply him vnto vs as hath bin more at large declared of vs in the chapter of Faith And this is the spiritual eating of christ by faith cōtrary to the carnal which som haue dreamed was with the bodily mouth insomuch as the very substance of the body and bloud of Christ was eaten with it Which is a most absurd deuise and yet it is no maruell that some are fallen vnto it For as the spirituall man when he heareth that the body of Christ is to be eaten and his bloud to be drunken vnderstandeth it spiritually for his spirituall hunger and thirst and therefore prepareth his heart by faith so contrariwise the carnall man thinketh nothing but carnally in all this matter and therefore prepareth the mouth of his body to deuour Christ But the saying of Austen is notable Why doest thou make ready thy teeth and belly beleeue and thou hast eaten Theoph But how can it be that Christ which is in heauen should truly communicate his body vnto vs that be conuersant vpon the earth Matth. That ought not to seeme maruelous vnto vs for if the sunne being a creature without life do by his beames communicate the effect and power of it vnto vs that liue vppon the earth by a much more strong reason may Christ which is the sunne of righteousnes by the immeasurable power of the holy Ghost truely make vs partakers of his body in the Supper to whom it is not harder to ioyne thinges together farre distant the one from the other then those that be most nigh Which indeed appeareth euen by that that it ioyneth together all the faithfull notwithstāding they be scattered here and there to become one body whereof Christ is the head That also is shadowed in the Supper for the Apostle saith 1. Cor. 10. 17 We which are many are one body for all of vs are partakers of one bread Theoph. An obiectiō against spirituall eating But some obiect that if in the supper of the Lord we do only spiritually and by faith communicate with the body of Christ there is no great profite of it seeing that is daily fulfilled in vs by the ministery of the word receiued by faith Matth. It followeth not For there be diuerse helps ordained of God to the same end namely to further our saluation in Christ by the holy Ghost Euen as a good Phisition helpeth the health of the patient committed to his trust by sundry meanes Wherefore notwithstanding Christ receiued in the word by faith be alreadie spiritually eaten of vs yet neuerthelesse it is more and more fulfilled in the Supper by the which the Lord so worketh according to his promise that our hearts be more aboundantly inflamed with his loue confirmed in the hope of euerlasting life Theoph. Seeing then it is certaine that we are not otherwise partakers of Christ in the supper but spiritually and by faith it followeth that all they which come to it without faith haue no fruit or benefite by it Mat. That indeede is most true for by their vnbeliefe they refuse Christ whom God oftereth to them in the Supper Wherefore they be onely partakers of the signes and that to their condemnation seeing that so much as in them is they prophane and vnhallow that most holy spirituall banket prouided of God for his children whiles they come vnto it not furnished with that most precious garment namely faith wherby we are iustified before God made the sons of God and bee accompted worthie to sit downe at his table For this cause the Apostle commandeth that euerie 1. Cor. 11. 28 one should prooue himselfe and so eate of that bread and drinke of that cup. Theoph. What is the way whereby each ought to prooue himselfe Matth. Let him try himselfe and see whether hee haue faith which shall bee easie to perceiue by repentance as it hath beene said of vs in the proper place Whosoeuer therefore is not any way touched with repentance is altogether vnworthie to bee admitted to the Supper of the Lord. Theop. But what thinkest thou of him that hath some feeling of repentance notwithstanding it be little Matth. If it be so little that it shew not it selfe by turning vnto God and amendment of life it ought to be suspected for true repētāce notwithstāding it be weak doth alwaies shew it selfe by the outward workes In the meane time it is not to bee doubted but that as our faith is alwaies verie weake so the same is true concerning our repentance And this indeed is so in the most regenerate although diuersly for in some it is more in others it is lesse Notwithstanding it is so farre off that that weaknesse should driue vs from the holy Supper that it ought rather to spurre vs forward to come vnto it that by it wee might be strengthened in faith and repentance Euen as the sick man the weaker he knoweth himselfe to be should so much the more earnestly desire meate both to receiue nourishment and to refresh his strength Therefore they onely bee vnworthie to come to the Lords Supper that be ignorant and delight in their sinnes and continue in them for that spirituall foode doeth not as yet belong to them Theoph. But if such men come to the Supper what thinkest thou is to be done Matth. Ecclesiasticall discipline If their vnworthinesse be secret and hidden they ought to be left to the iudgement of God which will one day take vengeance vppon them but if it bee knowen by the order of Ecclesiasticall or Church discipline they ought to be
for if they had beene of vs they should haue continued with vs. But this is done that it might appeare that all were not of vs. Moreouer they be those of whom Christ speaketh when he saith They which receiued the seede that is the doctrine of the truth of the Gospel in stony groūd are they which Math. 13. 2 22. heare the word straightway receiue it with ioy but they haue no roote in themselues but are for a time when trouble or persecution ariseth for the words sake they are by and by offended But they which receiued the seede among thornes are such as he are the word but the cares of this world and the deceitfulnesse of riches choaketh the word and it is made vnfruitefull Theoph. This therefore is thy meaning that they which so fall from the profession of the Gospell that they neuer returne againe did neuer truly beleeue the Gospell notwithstanding for a time outwardly in shew they made profession of it Matth. Thou thinkest right For true faith hath the place in the heart there taketh roote by the effectuall working of the holy Ghost which he bestoweth not vpō any but those that be chosen of God in Iesus Christ vnto saluation And by this meanes he openeth vnto vs the counsell of God which we otherwise know not cōcerning sauing vs. Whosoeuer therefore by their true repentāce be assured of their faith ought not to make any doubt either of perseuerance or of eternall life Theoph. Of the eternall election of God Thou hast touched a doctrine which to some seemeth difficult hard Neuerthelesse I desire it may be briefly handled of vs for I account it among those things which the more they be searched into the more they be obscured and darkened First shew me what is the foundation of it Mat. First it may be gathered out of the whole Christian doctrine but especially out of the doctrine of iustification by faith of regeneration by which we are taught that our saluatiō is freely giuen vnto vs in Iesus Christ that it cannot spring from our selues Seeing therefore God bestoweth not so great a benefite vpon euery one it followeth necessarily that they which obtaine it were chosen of God himselfe according to the good pleasure of his will And therefore that the eternall electiō of God cannot be takē away but together with it bee ouerthrowen the principall foundations of Christian Religion and our saluation made voyde Theoph. Is there not some expresse testimonie of it in the Scripture Mat. There is and not onely one but more those most plaine amōg the which the words of Paul writing Ephes 1. 4. 13. 14. to the Ephesians be the chiefe God hath chosen vs in Christ before the foundations of the world vere layd making knowen vnto vs the misterie of his will according to his good pleasure which he had purposed in himselfe And we are sealed with that holy spirite of promise which is the earnest of our inheritance Theoph. A few words indeed but by the which the Apostle bringeth light vnto this doctrine for it is made the easier by the distinctiō which he vseth namely according to the persons of the Trinitie whiles he attributeth the beginning of it to the Father the matter to the Sonne and the manifesting of it to the holy Ghost Matth. Thou iudgest rightly And so indeede is that doctrine to be cōsidered to our edification comfort For they that looke to it as it were lying hid in the coūsell of God reape nothing by it but trouble of mind vexation of conscience For they do as if one to see the better should fixe his eyes vpō the globe of the Sunne by the beholding of which light it is not to be doubted but his eyes would waxe dim Who if he looked vpon that light in the Sunne beames might haue vse of it see all things offered to his sight how and what way to direct his steps Likewise also this doctrine while it is considered in Christ in whom we are chosen and we seeke for in our selues the testimonie that the holy Ghost yeeldeth vs by our effectuall calling then it affoordeth vs especiall comfort and assureth vs of our saluation otherwise doubtfull and vnknowen vnto vs. Theoph. Of the calling of the elect What meanest thou by that effectuall calling by the which thou saiest that we are by the holy Ghost assured of our election Matth. I called it so to put a difference betweene the true calling of the faithful the false which is alwayes weake and vnprofitable For they which are called by the later will not heare the voyce of God or if they heare it yet refuse to draw neare vnto him or if they draw neare it is with a double an hypocritical heart and not long after they fall from him But they that be called with the other are lightned by the holy Ghost so as the word of God entreth into their hearts they come vnto God follow him with obedience of faith And such kind of calling as this is alwayes ioyned with election for it is the iudge and declarer of it Theoph. Of regeneration But that effectuall calling seemeth to be nothing else but the regeneration which the holy Ghost worketh in vs whereof we haue spoken before Mat. Thou sayst true for by it he openeth our eares to heare the voyce of God that calleth vs. He lightneth the eyes of our mind to know him in Christ sesus He disposeth our hearts to beleeue his doctrine to embrace it confesse it and follow it by true faith He confirmeth our will to loue and feare him and so to keepe our selues in the reuerence worship of his Maiestie Theoph. Therefore whosoeuer is assured of his effectuall calling by the fruite of regeneration he ought not to doubt of his election and saluation Mat. Of the assurance of saluation He ought not yea contrariwise he ought to be sure of it which also we professe in the last article of the Creede when we say I beleeue the life euerlasting For by it we not onely vnderstand the we beleeue there is an euerlasting life but that we are assured that we our selues shall one day be partakers of it And that article is set at the end of the Creede as a necessary consequence of the things going before but especially of the article cōcerning the holy ghost for the which we haue that assurance That also doth the Lord confirme vnto vs both by the ministery of the word whereby he assureth the penitent of the forgiuenesse of their sins as also by the Sacraments which bee as seales and pledges of that loue wherewith the Father loueth vs in Christ Theoph. Doth not that assurance of our election and saluation which thou art about to perswade the faithfull make them slouthfull to good workes Mat. The assurance of saluation is cofirmed by sanctificatiō begun How can that be seeing it
excellent vse of afflictions Now declare the fift Mat. The fift vse of afflictions the triall of our faith By them the Lord bringeth our faith to light that we may be confirmed in it For Peter sayth 1. Pet. 1. 7. that it is tried no otherwise then gold is tried in a fornace of fire which similitude is most fit For as the fire either consumeth base things as it doth wood or straw or else hardneth as it doth the clay but precious things such as be gold and siluer it melteth and cleanseth so there be diuerse effects of afflictions according to the varietie of the persons to whom they be sent For they do either consume the wicked through impatieÌ„ce or else they harden them through despaire 1 On the contraie side they soften the hearts of the godly to call vpon God 2 They cleanse their hearts for as much as by afflictions our concupiscence is mortified 3 Finally they trie our faith For while the Lord doth temper the bitternesse of them with his loue and gentlenesse he causeth vs to take them patiently and to fashion our selues to his most holy will by the which meanes our faith is manifested Hereupon Iames calleth afflictions by the name of temptatioÌ„ Iam. 1 12. Blessed is the man which endureth temptation For when hee hath bene tried he shall receiue the crowne of life Whereunto also that is to be referred which is spokeÌ„ of Paul Rom. 5. 3. that affliction bringeth forth patience patience experience experience hope For this the Apostle meaneth that God by the comfort which he giueth vs in afflictions by experiâ—nce proueth vnto vs the truth of his promises by the which we are for the time to come confirmed in the hope of eternall life Theoph. Indeed the former foure verses of afflictioÌ„s are most excellent and this fift is nothing inferiour Hasten therefore vnto the last Mat. The sixt vse of affliction the renouncing of the world and desire of eternall life By afflictions God wil call our minds away froÌ„ these earthly things that we may earnestly desire the life to come For the Israelites if they had not bin ill intreated both in Egypt and in the wildernesse would neuer haue throughly thought vpon going to the land of Canaan which was a figure of the heauenly inheritance Therfore God doth as a carefull nurse who wheÌ„ she would weane the child layeth some bitter thing vpon the teat to cause the child to hate and abhorre it Thou hast now how many wayes afflictions bee necessarie for vs. Thou seest therefore that wee are not without cause warned by the Apostle to beare theÌ„ patiently as sent from God our father when he saith Heb. 12. 5. 6. 7. 8. My sonne despise not the chastening of the Lord neither faint when thou art corrected of him For whom the Lord loueth he chastiseth and scourgeth euerie sonne whom he receiueth If you endure chastening God offereth himself vnto you as vnto sonns For what sonne is there whom the father chasteneth not But if you be without chastening whereof all be partakers verily you are bastards and not sonnes Moreouer we had the fathers of our bodies chastisers of vs and we did them reuerence should we not much more be in subiection to the father of spirits that we might liue For they indeed for a few dayes corrected vs after their own pleasure but he chastiseth vs for our profit that we might be partakers of his holinesse Theoph. There is no cause then why the faithfull in this world should looke for all prosperitie Mat. True vnlesse they wil deceiue them selues for otherwise it were necessarie that 1 The deuill should be without enuie 2 The world without malice 3 And we our selues without sinne But the Deuill will alwayes burne in enuie against the faithfull The world with malice and mad hatred and our sinnes will minister sufficient matter vnto God who in the meane time hath care of our saluation to giue the raines vnto those our enemies to molest and trouble vs. Wherefore according to the saying of the Apostle 2. Tim. 3. 12 let all such as desire to liue godly in Christ Iesus make their accompts that they shall suffer persecutions Of prosperitie Adde hereunto that prosperitie is not alwayes profitable for vs nay oftentimes it hurteth vs. Theoph. Why so Mat. Because often it hindereth our saluation for it bringeth foorth fruits altogether contrarie to those which we reckened vp euen now 2 For it maketh vs proud and insolent and keepeth vs from the acknowledging of our sinnes 3 It stirreth vs vp to serue our owne wicked lusts and it is vnto them as a baite wherwith they are more and more set on fire 4 It maketh vs negligent in prayer and as it were putteth out in vs the desire to pray 5 It prouoketh vs to impatience and wrath and maketh vs voyd of the affection of mercie 6 Finally it maketh vs drunken with the loue of our selues and of the world draweth vs away from the meditation of the heauenly life Act. 14. 22. Therefore not without cause the Scripture testifieth that wee must through many afflictions enter into the kingdome of God Now these in the holy writings are not seldome called strikings to the end we might know them to be as it were certaine spirituall medecines which be diuersly administred by God him selfe the best spirituall Phisition to sundrie purposes according to the quality of our sicknesses and necessitie Notwithstanding he dealeth alwayes so gently with vs that he suffereth vs not to be tempted aboue that wee are able to beare For while he chastiseth vs with the one hand he doth lift vs vp with the other and causeth that the issue of the affliction is alwayes happie And so he declareth his goodnesse to vs in aduersitie as well as in prosperitie For often hee tempereth them both together or sendeth them by course least wee should bee too much puffed vp with prosperitie or throwne downe with aduersitie Hereupon the Prophet saith Psal 30. 5. weeping may abide in the euening but ioy commeth in the morning And that more is he vseth this course of things that we may the more acknowledge what the sweetnesse of prosperitie is so be more earnestly bent to yeeld him thanks For as it is in the prouerbe Sweet things deserued hath not be VVhich before did bitter neuer see Theoph. Hitherto thou hast declared certaine verie excellent points concerning afflictions which if they be earnestly fixed in our minds they wil bring no small comfort nor a litle stirre vs vp to patience Now these vnlesse I be deceiued are 1 First that afflictions come not to vs but by the will of God 2 That they be sent vnto vs froÌ„ God to our good 3 That God will assist vs to the patient bearing of them 4 That God promiseth vs a blessed issue yea at length a full deliuerance 5 Finally that by meanes of them prosperitie
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
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
warneth vs to be true in all things Theoph. Is it not therefore lawfull sometimes to hide the truth Matth. Is is not onely lawfull but also many times expedient in respect both of the common and priuate profite of our neighbours Yet with this condition that we be not bound by oath before the Magistrate to declare it For otherwise it should not be lawfull for vs to conceale the truth except the question were of the peace of the Church or the safety of our brethren For Christian charitie requireth that we should suffer any thing rather then bring danger to any brother much more to the whole Church As for example if a man were held prisoner of enemies he ought rather to suffer all kinds of torments then to declare any thing that might be to the hurt of his countrey or of his neighbour Theoph. The conclusion is that thou thinkest it lawfull yea sometime expedient to conceale the truth but that it is not lawfull to lye vpō any occasion no not for our owne safetie or the safetie of our neighbour Mat. I thinke so For the glorie of God that abhorreth lyes ought to be preferred before our owne life the loue of our neighbour Moreouer the rule of charitie requireth it not that we should by a lye hide the sinne of our neighbour which by the commandement of God is to be punished Theoph. Now I see that there is no lye that is not euill But thinkest thou not that it is to be accounted amongst the least sinnes Matth. The often vse of it causeth that we thinke it light but the Scripture iudgeth farre otherwise for it saith Psal 5. 6. O Lord thou shalt destroy them that speake lyes In another place also reckening vp the sinnes that hinder the saluation of men it doth by name make mention of this numbreth it with murthers whoredomes and other hainous offences for Iohn saith Apoc. 21. 8. The fearefull and vnbeleeuing murtherers and whoremongers and sorcerers and idolaters all lyers shall haue their part in the lake which burneth with fire and brimstone which is the second death Neither doth it that without cause for it directly fighteth with the nature of God which is the truth contrariwise it agreeth with the deuill that is the father of lying But there is no sinne whereunto we do more encline euen frō our birth Which indeede doth sufficiently shew that by originall sinne we haue put off the image of God and haue put on the image of the deuill as it hath bin declared before namely in the Chapter of man Theoph. Enough hath bene spoken concerning the former part of this commandement that is of the prohibition it followeth therefore that we come to the other that is to that that is commanded Mat. In it is commanded that we helpe our neighbours with our testimonie if at any time neede shall so require both publikely in the place of iudgement and priuatly without that place Moreouer that to our power we defend the good name of our neighbour that we put far away the slander raised vp agaist him at least witnesse by our sower countenance that we be not pleased with such speeches For Salomon faith As the Northwind driueth away the raine so doth an angry Pro. 25. 23. countenance the slandring tongue Last of all that in all things we pleasure our neighbour if he shall stand in neede of our counsell To comfort him in his troubles If at any time he go astray patiently and by the rule of loue to admonish him that he may be brought againe into the right way These be the chiefe points wherein our neighbour may be holpen of vs by our speech according to the meaning of this commandement Theoph. I haue nothing further to aske concerning the exposition of it Notwithstanding before we come to the tenth commandement wherein the inward lust or concupiscence of the mind is forbidden I would vnderstand of thee to what commandement the forbidding of drunkennesse and enuy is to be referred which are two most common sinnes Matth. There be some sinnes which for the diuerse respect of the effectes may be referred to the forbidding of diuerse commandemēts Of which sort it is certaine they be which thou hast euen now mentioned For we may referre drunkennesse to the prohibition Against drūkennesse contained in the second third and fourth commandements of this later Table For it bringeth forth brawlings which sometimes murthers and slaughters do follow Moreouer although drunkards abstaine from the slaughter of others yet are they guiltie of the murther they commit against themselues according to our prouerbe Gluttonie slayeth more then the sword Furthermore it stirreth vp men to lust It also bringeth them to pouertie which theft followeth Adde hereunto that whosoeuer wasteth the gifts of God so intemperately with the want wherof many be oppressed are in that respect holden guiltie of theft Last of all when they are heat with wine the tongue by and by is set at libertie and vnbrideledly by slandering backbiting shamefully defameth the good name of our neighbour Theo. Thou hast indeed reckened vp many sins that spring frō the abuse of a most excellēt creature of God Matth. But by that it appeareth how great the corruption of man is For he is not onely an enemy vnto God but also to himselfe for as much as he abuseth to his owne destruction the gifts that God hath giuen him to his profite and delight As for example God hath giuen vs wine to be nourishment but man turneth it vnto poyson God hath giuen it to reioyse our heart but man changeth it vnto heauinesse God hath giuen it to preserue the health of the bodie but man altereth it to the sickenesse of body and soule To conclude that which is the greatest thing of all by it man wittingly and willingly transformeth himselfe into a bruite beast when as he spoileth himselfe of reason by the which he differeth from them Theoph. Thou saist true but I see not what it is by the which men be allured to that sinne For neither glory nor profit nor pleasure can be sought by it For what pleasure is it if a man drinke not being a thirst Matth. No greater then it should be if a man after dainty cheare did presently eate But therein the verie bruite beasts go beyond them in moderation For a man shall not see any of them endure to drinke more then is necessarie Theoph. Hitherto inough of drunkennesse now let vs speake somewhat concerning enuie Matth. Of enuie It may bee referred to two commaundements Namely to the second of this later Table and also vnto this fift For seeing hatred is the perpetuall companion of it it compelleth men verie oftentimes to murther which is sufficiently proued by the example Gen. 4. 8. of Cain Theoph. Thou iudgest rightly For by enuie Cain was stirred vp to kill his brother because his sacrifice was not accepted of God but Abels
the edification and saluation of the child Theoph. Why so Mat. First of all God is glorified for that he sheweth himselfe true in his promises by the which it is that he hath mercy vpon the faithfull euē to the thousand generation Moreouer the parent himselfe is wonderfully comforted confirmed in the loue of God whē he seeth that not onely he himselfe is beloued of God but also that the loue grace of God is deriued vnto his children which God assureth him of by that visible signe Finally cōcerning the child it hath a maruellous benefit bestowed vpō it that he doth so soone obtaine the partaking of Christ and his benefits by the which he hath the inheritance of eternall life By the remembrance whereof when he commeth to age he is wonderfully cōfirmed in the loue and feare of God namely whē he calleth to mind that he is so much esteemed of God that euen from his comming into the world he obtained fellowship in his couenant Theo. How the children of beleeuers lacking faith be partakers of Christ But how can a yong child by Baptisme be partaker of Christ and his benefites seeing it is certaine that he lacketh faith without which thou affirmedst before that no man can haue that felowship Mat. That indeed is true in those that be of yeares and in such as for their age may beleeue But God worketh in the childrē of the faithfull belonging to his couenant another way vnknowen vnto vs whō also the Apostle doubteth not to call holy 1. Cor. 7. 14. in so much as they cannot perish seeing they haue in them the seede of faith which verily in the due time worketh the effects in some sooner but in other later as it seemeth good to the Lord to call them Theoph. How the children of the godly be borne in originall sin I do now see that the children of the godly are to bee Baptized Notwithstanding I will yet propound one questiō before I go from the speech which I haue begun How can it be that those children of the faithfull should be borne defiled with originall sinne whose parents be cleansed from it Mat. Austen by an excellent similitude Austen de penit merit remis li. 3. cap. 18. answereth this question in these words Euen as the chaffe which by the helpe of man is seuered with great diligence frō the wheate that is threshed notwithstanding remaineth in the fruite which groweth of the sayd cleansed wheate being sowen so sinne that by Baptisme is cleansed in the parents remaineth in those whom they haue begotten Therfore our children except they be borne againe by a spirituall birth cannot bee accounted the children of God nor heires of eternall life CHAP. IIII. Of the Supper of the Lord. By the which God witnesseth that his couenāt is most certain toward vs for asmuch as by it he maketh vs more and more partakers of Christ and his benefites Theophilus HItherto hath bin spoken of Baptisme let vs now come to the Supper of the Lord and let vs begin at the institution of it Mat. Of the word Supper and the institution of it The Euangelistes shew that it was instituted of Christ the same night hee was betrayed after hee had supped and had eaten the Easter I am be according to the Law Theoph. I thinke it was thereupon called Supper Mat. It is called Supper of the Apostle not so much for this cause as to shew that it is indeede a spirituall Supper giuen of God vnto the faithful wherein he feedeth them with the body and bloud of Iesus Christ into the hope of eternall life Theoph. The three heads of the institution are to be examined of vs namely 1 The signes and Sacramentall rites 2 Their signification 3 And finally the likenesse or agreement between both Matth. The signes of the supper The signes are bread and wine which indeed do signifie the body and bloud of Christ Because the body and bloud of Christ haue that force and efficacie of feeding in our soules which bread and wine haue in our body And for this cause Christ often calleth himselfe the bread of life Iohn 6. Theoph. What difference makest thou betweene the bread and wine of the Supper and the bread and wine which we vse for our ordinarie meate and drinke Mat. In substance indeede none but in the vse and ministring of the Supper cōcerning which this I hold that the one are set before vs for the nourishmēt of the body but the other be ordained of God to be signes of the body and bloud of Christ The same also is to be thought of the water of Baptisme Theoph. Why there is a double signe in the Supper Why be there two signes in the Supper Matth. To the end we might know that in Christ we haue whole and perfect spirituall food that is whatsoeuer is requisite to our saluation It was also done for a fuller remembrance of his death For the wine that is the signe of his bloud doth as it were represent it before our eyes Theoph. Let vs come to the Sacramentall rite and signification of it Mat. It is double or two-fold 1 For the one respecteth the Minister 2 The other him which is is partaker of the Supper The Sacramentall rite of the Supper What is the duety of ministers in ministring the Supper The first is this to take the bread and to breake it whereby is signified that Christ with sufferings was broken for our redēption which himselfe declared in these words This is my body that is broken for you After to giue it being broken and to deliuer the wine in the cup by which rites is meant that God doth offer giue Christ vnto vs together with all his benefites The duetie of them that come to the Lords Table The later rite is that he which commeth to the Supper should receiue eate and drinke the bread and wine giuen vnto him which indeede doth signifie that in the Supper we do truely receiue Christ eate his body and drinke his bloud by the which we are nourished into the hope of eternall life if we do not cast him from vs through vnbeliefe Theoph. What is it to eate the body of Christ Mat. To be so nearely ioyned with his body as is the meate which we eate with our owne body Theoph. What is it to drinke the bloud of the Lord Mat. To be as truly partakers of his death passiō as if we our selues had suffered the same And this doth our Sauiour of Christ meane whē he saith Verily verily I say vnto you except you eate the flesh of the sonne of man and drinke his bloud you haue no life in you He that eateth my flesh and drinketh my bloud hath eternall life But this is to be remembred which wee spake before in the Chapter of Faith namely that by the merit of Christes death represented in the holie Supper by wine that signifieth his bloud