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
A LEARNED AND EXCELLENT Treatise containing all the principall grounds of Christian Religion Set downe by way of conference in a most plaine and familiar maner Written first in French by maister Mathew Virell after translated into Latine and now turned into English for the vse of our Countreymen 1. Tim. 4. 15. These things meditate and labour in them that thy profiting may be manifest to all The second Impression corrected and amended DEVS IMPERAT ASTRIS Imprinted at London by Richard Field for Robert Dexter dwelling in Paules churchyard at the signe of the brasen serpent 1594. TO THE CHRISTIAN Reader an admonition touching reading IT falleth out in matter of learning as it doeth in matter of meats For as in meates one the selfe same dish is diuersly set forth according to the inuention of the dresser and appetite of the eater so in learning one and the selfe same point is diuersly handled according to the discretion of the writer and capacitie of the Reader Hence it commeth that in humane learning euery writer almost hath his Grammer his Rhetoricke his Logicke his Philosophy and in diuine knowledge his Catechisme his Common places his Commentaries Many complaine of this as a thing which distracteth the mind coÌ„foundeth the memorie and hindereth the iudgement And not without cause For as varietie of meates do corrupt in the stomacke and breede sickenesse rather then preserue health so variety of treatises vppon one and the selfe same thing doth hinder the growth and profiting of diuerse in soundnesse of iudgement and godly life But the reformation hereof is a worke worthy of all the Churches Princes and states in christendome for the beginning and perfecting whereof priuate men can but pray and wish well and euery man carefully look to the warrant of his own worke In the mean time let no man condemne the variety and choise of Gods manifold gifts which both in bodily and spirituall thinges set foorth the riches of his wisedome and goodnesse What then Surely the corruption and vanity of men who doe eyther not vse at all or else greatly abuse the gifts and blessings of God bestowed vpon them This vanity appeareth partly in the foode of the body but more specially in the food of the soule 1. Sam. 28. 23. For no man will refuse his meate except it be in some extreame passion Besides how carefull are the most part in making their prouision how curious in asking what is wholesome or hurtfull for theÌ„ how precise and constant in keeping their hours for dinner supper how willing to keep themselues to some few kinds of meat though they haue often tasted fed on them before But touching the food of the soule which coÌ„sisteth chiefly in the pure vse of Gods publick worship and partly in holy praiers meditations and readings in priuat how many do refuse it as a fruitlesse vnsauory thing And though the most part be content for some carnall respect to shew themselues in the publicke assemblies yet who shall find a faithfull Christian that is carefull to redeeme the time and to make himselfe by priuate reading and meditation more fit to reape fruit by the publicke ministery of the word and sacraments But know thou beloued that as they who through error preiudice or self loue are so addicted to their priuat studies that they despise or neglect the publick ministery shall without speedy mercy from God fal into diuerse fond opinions and dangerous errors and pine away in their ignoraÌ„ce sins so to little purpose is out hearing of sermons abroad if there be not a setled and constant course of priuat prayer reading meditation and conference at home But because my purpose is now to speak only of reading and that very briefly for the argument is infinit and I haue somewhat touched it else where Preface to master Cuppers SermoÌ„s I would entreat thee Christian reader and in the Lord Iesus beseech thee if my request may seeme reasonable that thou wouldst be as wise for thy soule as thou art for thy body as mindfull of the life to come as thou art of this present life Four things to be obserued in reading and that for this end thou wouldest obserue these foure things as well for the one as for the other 1 Prouide the best bookes First therefore make thy prouision of good books especially of the booke of all books I meane the holy Canonicall Scriptures in that respect called the Bible then of some other such as are most fit for thy calling and capacitiy And because thou shalt want either money to buy leysure to reade iudgement to vnderstand or memory to bear away the substance of al good books prouide the best Many wil say they find by experience that in meate and apparel the best is best cheape and thou shalt bee sure to find that among bookes the best will yeeld most fruit to thy soule 2 In chusâ—ng vse the aduise of the godly learned Secondly because the most part are babes in iudgement and discerning of spirituall things though euery foole be wise in his own eyes not knowing what is fit profitable or what is hurtfull and inconuenieÌ„t let me intreat thee to aske counsell and aduise of the godly learned especially of thine owne pastor if God haue blessed thee with an able faithful maÌ„ Heb. 5. 14. or otherwise of him whose publicke ministerie may giue thee hope that his senses are exercised in the discerning of good and euill No wise man will receaue a writing for the least plot of ground without the counsaile of some learned Lawyer nor a medicine for his body without the aduise of some learned PhisitioÌ„ and wilt thou venture vpoÌ„ a booke wherein may be some daÌ„nable error which may coÌ„uay froÌ„ thee thy heaueÌ„ly inheritance or some deadly poison which may kill the soule without the direction of some godly diuine do it not 3 Be constant in keeping of houres Thirdly remember that nothing is more hard then to be constaÌ„t in holy exercises For herein the subtiltie and rage of our inuisible enemie Sathan doth most notably appeare herein the frailtie corruption of flesh bloud will bewray it selfe Here profit pleasure businesse idlenesse matters at home matters abroad coÌ„pany a thousand occasions will lye in our way as so many Lions to let hinder vs. Therefore herein gird vp the loynes of thy mind put vpon thee the whole armour of God dayly renue thy couenaÌ„t of redeeming the time made with God and thy owne conscience Thou seest that men who are most greedy of the world will not misse scarce once in a yeare their ordinary hours of eating and drinking Why then shouldest thou be so sickle vnfaithfull in forgetting omitting the times of reading and praying vnto God 4 Read a good booke through and read it often ouer Fourthly wheÌ„ thou hast begun a good booke giue not ouer till
word of God which is most certaine and vpon the truth whereof resteth all Christian doctrine The. What vnderstandest thou by the word of God Mat. The Canonicall books of the Bible whereunto for this cause is giuen the name of holy Scripture Theoph. How came it to passe that those Bookes were called the Bible Mat The Christians of the primitiue Church after they had gathered into one volume the bookes of the Prophets and Apostles by an excellency called that volume in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because those bookes farre passe others For truly the word of God in worthinesse and excellency goeth beyond all the words of men Theoph. But how maie it certainely be proued that the doctrine which is contained in those bookes is the word of God seeing that the Prophets and Apostles who it is certainely knowne were men were the authors and writers of them Mat. First of all indeed it is necessarie that the holy Ghost which spake by them nay whose instruments onely they were do engraue that faith in our hearts Then that assurance maie be confirmed by obseruing the speciall excellency which it is easie to perceiue in those writings as also the most holy effects which they worke in vs. Theoph. What excellency do you meane Mat. effect 1 First of all the maiesty of the Spirit of God which shineth in thē most euidently For euery where there appeare diuine and heauenlie things nothing earthlie and mortall or that agreeth with the corrupt affections of the flesh effect 2 Secondly the consent of all the parts among them selues for although they were written by diuerse writers in sundry places and at sundrie times yet there is no lesse agreement betweene them then if they had agreed together of the matter before effect 3 Finally the fulfilling of all the prophesies deliuered long before yet precisely accomplished each of them in their proper time Ier. 26. 12. Dan 9. 24. Hence it is that Dauid giueth thē most excellent commendation saying Psal 12. 6. The words of the Lord are pure words as the siluer is tried in a fornace of earth fined seauen fold I say nothing of their antiquitie and that not without a miracle they were preserued among so manie enemies which wold haue destroied them and among such cruell persecutions Theoph. But what holy effects do they worke in vs Mat. This generall we maie marke that the Church hath alwaies as it is at this day beene gathered together by the authoritie of the holy Scripture that is to saie a companie of men of diuers ages sexes and conditions which worshippeth God according to the instructions and doctrine of that Scripture a good part whereof in all ages hath sealed the same with their bloud But the speciall or particular effects are that they rauish the reader enforce him to the reuerēce of God no otherwise then as if God himself did speak Moreouer that by the reading of them our hearts are touched with an earnest feeling of our sinnes Last of all that they lift vp our minds aboue all heauens kindle within vs a desire of a better life cause vs that in comparison thereof we do easily despise all other things All which are not done by the writings of men notwithstanding they be artificiallie handled Therefore the Apostle to the Hebrues saith that the word of God is liuing mightie in operation and piercing more then anie two edged sword and that it doth reach euen Heb. 4. 12. to the diuiding asunder of the soule and the spirite of the ioynts and marrow Theoph. Verily these are most strong arguments to prooue the truth of Gods word But there bee some which say that all the authority of it dependeth vpon the Church Mat. They do as if one should say that the light of the sunne hangeth vpon the testimony of men For as the Sunne shall not cease to shine although all men be blind euen so the word of God shall neuer receiue losse whether it be allowed or dissalowed of men Moreouer how can it be that the authority of the word of God should depend vpon the allowance or consent of the Church seeing that the Church it selfe borroweth all her authoritie of the word as it were of her foundation for it is built vpon the foundation of Ephes 2. 20. the Apostles and Prophets Theoph. But they say that in this place it is not meant of the truth of the word in it selfe but of the meane whereby it is vnderstood and receiued of men Which they affirme to hang vppon the testimony and allowance of the Church To which purpose they alleadge this saying of a certaine Father I should not haue beleeued the Gospell if the authoritie of the Aug. contra epist fund Manich. Church did not moue me Mat. This sentence maketh not for them For this was the mind of that holy man that being a stranger from the faith he was moued by the authoritie of the Church to embrace the Gospell and that after by the working of the holy Ghost he was confirmed it that faith Which hee doth a little before declare in these words The Church first calleth vs to beleeue that which yet we are not able to see that being made strōger in faith we may come to vnderstand that which we beleeue not now men but God himselfe inwardly strengthening and lightning our mind Which thing I doubt not but it is true namely that the witnesse which the Church giueth to the word of God doth not a little moue vs to embrace it But then onely this is when our faith is beginning for when it is come to any age and we our selues by reading hearing of the word haue tasted of that truth then we beleeue not by the testimony of the Church but by that which the holie Ghost sealeth in our hearts In so much as if the Church should then teach vs a doctrin diuerse from that we would not giue our consents vnto it This shall be made plaine by the example of the Samaritanes Those hearing the report of the woman with whō the Lord had spokē that he was the Christ beleeued But after that themselues had heard him they said vnto the woman now wee beleeue not any Ioh. 4. 39. 42. more for thy saying for we haue heard him our selues and do know that this is indeede the Christ the Sauiour of the world Theoph. This example bringeth no small light to this doubt But hitherto sufficientlie of the truth and authoritie of the word of God now let vs in a few words consider what it doth containe Mat. It hath in it at large whatsoeuer concerneth the glorie of God for our good and saluation Theoph. By what meanes doth it teach vs to attaine saluation Mat. By the true knowledge of God and of Iesus Christ which it doth teach Teoph Let vs therefore first intreate of the knowledge of God and after we will speake of Christ in the proper place What do the
instructed to what temptation each article of the faith is opposed or set against that if at any time neede shall be I may make my vse of them Matth. The vse of the articles of the faith against the sundry tēptations The things which haue bene spoken by me in the former Chapter of the person and office of Christ there is no cause in this place to repeat This onely I will shew that each article is placed in most exquisite order to the end we might acknowledge in Christ remedies against euery kind of spirituall sicknesses and against all the punishments which we haue deserued Psal 51. 7. Ephes 3. As first of all we indeed be conceiued in sinne by meanes whereof it is that wee are the children of wrath The remedie against this euill is that which in the first place we beleeue of Christ Conceiued by the holy Ghost Math. 1. 20 namely that he was conceiued by the holy Ghost that we may know our conception to be sanctified in Christ so as now euen from our first beginning we are by him consecrated to God the Father Theoph. Why was it necessarie that for these things Christ should be conceiued by the holy Ghost Mat. Because the naturall order of humane generation is defiled and corrupted so as it was altogether necessarie that the holy Ghost should haue the worke in that conception to purge and cleanse the substance of the virgin of whom he was conceiued and that thus he might be pure and farre from the blot of originall sinne wherewith if he had bene defiled he himselfe should haue needed a redeemer and mediator so farre should he haue bene from redeeming vs and from being able to reconcile vs to God the Father Ad hereunto that there can be no ioyning of the Godhead with that that is vncleane Theoph. Borne of the virgin Marie Gal. 4. 14. Mat. 1. 13. Wherefore hauing mentioned his conception is it by and by added that he was borne of the virgin Marie Mat. It was to teach vs that he did not onely take our nature as one which was made of a woman as Paule speaketh Gal. 4. 4. Mat. 1. 23. but also that we might know him to be that verie redeemer and Messias promised to the fathers for as much as he was borne of a virgine descending from Adam and Dauid according to the Prophesies of the Prophets and that in the time and place by them appointed Theoph. Why was it necessary that his mother should be a virgin Matth. That both in his conception and natiuitie the worke of God might the more plainer appeare and that there might be nothing whereby to darken it neuer so little Theoph. Declare the other articles Mat. Because after our conception and birth for the innumerable sinnes by vs daily committed we had deserued to suffer euen in this life all manner of reproches and contumelies and besides in time to come hereafter most grieuous torments both in soule and body it is expresly mentioned that Christ suffered all those things for vs when it is sayd Suffered vnder Pontius Pilate he suffered vnder Pontius Pilate for vnder him for vs or in our steed he was bound railed vpon beaten and crowned with thornes Moreouer we had deserued most cruell death with reproch and shame this also Christ suffred for vs Crucified Mat. 27. 35 For he was crucified between two theeues which kind of death was accursed of God himselfe for it was appointed for euill doers wicked men Dead But by dying he ouercame death so as death is now to vs not deadly but making aliue Mat. 27. 50 Moreouer the Iudge is named vnder whō he suffered not so much to proue the certainty of the story as to teach vs that Christ notwithstāding he were most iust innocent was for vs condēned before an earthly Iudge as a guiltie person that by his most vniust condemnation we should haue full absolution and discharge before the Iudgement feate of God Theoph. I desire to haue that more largely declared by thee which I heard euen now of the death of Iesus Christ namely that by dying he ouercame death so as it is not now deadly vnto vs but making aliue Matth. How Christ brought death to death That thou mayest vnderstand these things rightly it is to be knowne that death whē it wold haue swallowed vp Christ in whō is the foūtaine of life was it selfe swallowed vp of him so as he became deadly to death according to the Prophesie of Hosea Hos 13. 14. O death I wil be thy death Seing therfore by the death of Christ death is swallowed vp in victorie now the faithfull are deliuered frō the tyrannie of it There is no cause then why we should feare it nay rather let vs be bold to prouoke and as it were to challenge death with the Apostle crying out 1. Cor. 15 54. O death where is thy victorie Theoph. But it doth still daily exercise it tyrannie vpon the faithfull for it killeth them Mat. Death deliuereth the faithfull frō innumerable deaths Nay rather cleane contrariwise For while it seemeth to kill them it deliuereth them from a thou-and deaths that is to say from the innumerable troubles of this world to the end they may liue most blessedly in the heauens Theoph Let vs go forward to the rest Mat We had deserued that our bodies after death should be thrust into the graue which is deaths prison and that our soules should be cast downe into hell to be tormented with euerlasting paines Christ that he might remedy both these euils would haue his body buried that so he might pursue death it selfe being ready to dye into his owne hold that is to say into the graue whose nature therfore he changed so as it is no more to vs the goale of death but a place appointed of God wherin our bodies are kept against the day of the glorious resurrection For this cause the scripture affirmeth Acts. 7. 60. 1. The. 4. 13 that the faithfull departed are not dead but a sleepe Whereupon it came to passe that the fathers of the primitiue church named those places wherein the bodies of the faithful were buried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say sleeping places Moreouer Christ would tarrie in the graue some dayes that so it might certainly appeare that he was dead indeede But then he descended into hell for vs He descended into hell when he endured those most extreme torments and sorrowes euen the wrath of God which we had deserued Now those were the euerlasting punishments Mat. 26. 38 which we should haue suffered Vpon the feeling of these sorrowes he sweat bloud in the garden and not for feare of bodily death for otherwise he should haue bene the most fearefull of all other men Moreouer these sorrowes caused Luc. 22. 44. Mat. 27. 46 that in the verie agonie he cryed out my God my God why
hast thou forsaken me Yet not that God euer forsoke him but because hee was in out steed and offred himselfe to his Father as a baile for vs it was necessarie that his diuinitie should be hidden for a time vntill the humanity had suffered all the things which both here and in the world to come we had deserued Howbeit the punishment which in respect of vs was eternall and endlesse in Christ was made temporarie and hauing end because he himselfe is eternall and infinit and therefore he put an end to those euerlasting punishments wherunto we were accursed Theoph. But this article of Christs descending into Hell is placed in the Creed after his buriall wherefore it seemeth that it cannot be referred vnto those paines which he suffered before death for the order it selfe is against it Moreouer this selfe same thing seemeth to bee contained in another article euen in that he suffered vnder Pontius Pilate in which words not those paines onely are to bee vnderstood which hee suffered in his body but those also which he suffered in his soule Mat. This article of Christs descending into Hell cannot otherwise be expounded but as it hath beene expounded of me for if it be referred to his buriall as some would haue it bringing for the confirmation of their opinion those places of Scripture wherein the graue it selfe is called by the name of Hell it shall bee nothing else but a repetition of that which is farre more plainely set out in the former Article which indeede doeth not agree to so short a summarie as the Creede is Much lesse is this article to be vnderstood of Christs soule going downe into the place of the damned For Christ said to the theefe this day shalt thou Luc. 23. 43. be with me in Paradise Moreouer there was no such thing further required for as much as all things were finished vpon the Crosse for he said a little before his death it is finished Concerning the order or method Ioh. 19. 39 it hath beene before declared by vs that they which wrote this Creed looked vnto this that in each article they might set before vs the seuerall remedies which be ministred vnto vs by Christ against all kindes of temptations and spirituall discases Therefore they would not onely expresse the paines which he suffered in his body but also the fearefull torments which he suffered in his soule and which vnto vs are most terrible for these we haue deserued to endure for euer in Hell it selfe the temptations whereof farre exceedeth that which ariseth of the afflictions of this life yea and of bodily death Wherefore hauing comprehended all these paines generally in this Article hee suffered vnder Pontius Pilate afterward they would handle them particularly And first of all those which The order of the articles which respect Christ he suffered in body in these words Hee was crucified dead and buried for they purposely ioyned his buriall that as it were in one rowe they might comprehend all things which appertaine to the abasing of his body Which being declared they added those horrible torments which he suffered in his soule in these words Hee descended into Hell Which they did to the end we may vnderstand that Christ when hee had suffered all the things which we should haue suffered in Hell did as much as if by a locall descending hee had descended into Hell it selfe and that therefore we are free from it Theoph. Now do I verie well allow the exposition of this article which you haue deliuered as that which bringeth vs no small comfort Yea I do verie well like the order it selfe For it is easier to applie the sufferings of Christ to our selues when they are reckened vp in that order wherein we should haue suffred them then in any other Mat. Thou iudgest rightly for the temptation of the second death that is to say of the punishments which abideth for vs in hell is wont to come into our minds after the temptation of the first death Theoph. Declare vnto me the other articles Mat. The third day he arose againe The resurrection followeth by the which Christ ouercame death hell sinne yea and the Diuell himselfe and triumphing ouer them and leading them captiues Act. 10. 46 Ephe. 4. 8. He ascēded into heauen Act. 1. 9. he ascended into Heauen whither he is gone vp with the greatest glorie not so much for himself as thereby to open a way for vs and to take possession of it in our name vntill our soules come to possesse it after death and body and soule together after the resurrection But because so long as we here liue euen after wee are by faith made partakers of Christs gifts wee fall into manie sinnes which are wont to trouble our consciences and to weaken our faith it is by and by added And sitteth at the right hād of God the father almightie that he sitteth at the right hand of the Father to the end we might know and be assured of that intercession which hath before beene mentioned And so we might vnderstand that after hee had once suffered death vpon the Crosse for our sinnes he doth continually offer the merit thereof vnto his father for vs and therefore causeth the father himselfe to be fauourable vnto vs. Which thing Paule sheweth in these words Christ is at the right hand of the Father Rom. 8. 34. and maketh request for vs. More he vseth that great authoritie whereunto hee is aduanced to the gouernment help of his church against all the hurtes that might come vpon it and to the accomplishment of our saluation Finally because such is the weakenes of our faith some feare of condemnation may assaile our mindes in that last daie Mat. 16. 27 wherein the Lord will render to euerie one according to his workes therefore that this temptation may bee met with it is said further that Christ which is our intercessor shall also be our Iudge And this is the meaning of that article Frō thence he shall com◠to iudge quick and dead wherein we beleeue that hee shall come to iudge quicke and dead euen that we might be without all feare of condemnation and contrariwise certainly know that by the sentence of the Iudge himselfe we shall obtaine saluation Theoph. Who are those quicke and dead who thou sayest shal be iudged of Christ Math. The quicke are they which at that daie shall be aliue who also as Paule saith 1. Cor. 15. 52 shall bee changed in the twinckling of an eye and the dead are they whom death before shall haue taken out of the companie of the liuing Theoph. But is it necessarie that the dead should rise againe in that daie of whom iudgement was giuen before whether they be good or euill Mat. These thinges shall not let their appearing at that daie and that for two causes 1 The first because that first iudgement pertaineth onely to the soule but the later to
came of Abraham and Iacob to whom the name of Israell was giuen by the Angell Mat. The Apostle witnesseth that all they that be of faith are the sonnes of Abraham And therefore in the name of Israell all the faithfull are spoken vnto and yet not that the vnfaithfull and vnbeleeuers are exempted from keeping of the law but because they haue not eares to heare much lesse an heart to vnderstand therefore the Lord speaketh not vnto them Theoph. I haue attained the sence and meaning of this Preface Now declare those generall rules which thou saidest were helping to the vnderstanding of the Law Mat. They bee three The first whereof is this that when God commandeth good hee doth not onlie forbid the euill that is contrarie vnto it which indeed is done in the lawes of men But when he forbiddeth euill he commandeth the good that is contrarie vnto it and this is peculiar or proper to the law of God For example When God forbiddeth to take his name in vaine he doth on the contrarie side command that it be hallowed and honored of vs. When he forbiddeth that no man steale he commandeth vs to giue our selues vnto charitie And so of the rest of the commandements Theoph. Why bee almost all the commandements deliuered rather negatiuely then affirmatiuely that is to say so as they rather forbid euill then command that which is good Mat. Indeede that is well marked of thee for only two namely the last of the first table wherein the obseruation of the Sabaoth day and the first of the second Table wherein the honour of parents bee commanded be propounded affirmatiuely all the rest negatiuely and so forbid euils But this was done that we might vnderstand that no man can giue his minde to that which is good before he haue laide aside the euill that fighteth with it Euen as we see that thorns must be first pulled vp before good seede bee sowen Therefore the Prophet calling the Israelites to repentance saith Iere. 4. 3. Plowgh vp your fallow ground and sow not vppon thornes Moreouer euerie where in the holy Scripture is this order kept that it first forbiddeth euill before it command good as where the Prophets say Isai 1. 16. Psal 34. 15 Cease to do euill learne to do well decline from euill and do that which is good Theoph. Let vs come to the second rule Mat. The Lord minding to forbid diuerse euils of the same kinde he comprehended them in the name of the greatest and as it were of the chiefe to the end we might know that the sinnes which seem to be most small by the iudgement of men are accompted with God of the same nature with that vnder the which they bee forbidden As for example When God would forbid murthers reuenges iniuries and priuy hatreds he comprehended them all vnder the word murther to teach vs that he which hateth his brother is a murtherer as Iohn saith The same is to be said 1. Ioh. 3. 15. of him which looketh vpon a woman to lust after her for Christ affirmeth that such a one hath committed Mat. 5. 28. adulterie in his heart Theoph. The third rule is behinde Mat. When anie vice is forbidden not only they be forbidden that be of the same kind but also all the degrees by the which men come vnto them yea and all such things which by any meanes may minister occaon of our falling into such vices On the contrary side when vertue is commanded all those thinges also bee commanded that may draw vs on forward vnto it Theoph. How the 4. commandements of the first table agree together Those generall rules being declared we are to consider the coherence or agreement of the foure commandements of the first Table according to the order which thou diddest prescribe Mat. I did therefore set downe this order because it will bring greater light to each commaundement Thou hast heard alreadie that in the first table God hath commanded the worship due vnto him Seeing therefore he is to bee worshipped of vs no lesse in our bodies then in our soules as he that is creator of both In the first commandement he setteth out the dutie of our soule for he sheweth what inward knowledg he requireth of vs. In the second he reformeth the disposition and behauiour of our bodies in the things which appertaine to his worship And together cōdēneth Idolatry wherin men do chiefly sinne against this commandement In the third he restraineth our speech for by it wee ought also to declare that inward worship In the 4. he appointeth a certaine day of the weeke wherein these things may be called to practise as well these before mentioned as those also which be commanded in the later table this indeed is the cause why it is placed betweene both the tables The first commandement Thou shalt haue no other Gods before me Theoph. Let vs at length come to the special exposition of the first commandement What the meaning of it is it is sufficiently vnderstood by that which hath beene said let vs therefore see what be the parts of it then let vs follow each of them in their order Mat. Seeing this commandement is deliuered negatiuely by our first rule it containeth the affirmatiue vnder it Therefore it is to be deuided into two parts 1 In the first which is not expressed he will be acknowledged of vs for our God 2 In the later which is indeed expressed he forbiddeth that we acknowledge any others for our God beside himselfe Theoph. Of how many parts standeth that acknowledgement which God requireth Mat. Vpon foure namely 1 Adoration or worship 2 Trust 3 Inuocation or praier 4 And thankesgiuing Now this acknowledgment proceedeth from knowledge for he cannot be acknowledged except he bee first knowen Theoph. Declare this vnto me in those seueral parts Math. First he cannot be worshipped of vs now he is worshipped when euerie of vs submitteth himselfe vnto his greatnesse but hee is also acknowledged our creator and Lord. We can not put our trust in him but we must confesse him to be omnipotent and perfectly good that he may helpe our necessities We will neuer thinke vpon praying and giuing thankes vnto him except we be well assured that hee is the fountaine and well-spring of all good things Theoph. Are these foure vertues onely included in the first commandement Mat. If thou respect the substance these onely howbeit many other spring from them For true adoration or worship hath alwaies piety for a companion that is to say a child-like feare and willing obedience towardes him Out of trust ariseth 1 Hope that is a certaine looking for the fruition of the heauenly promises 2 Patience in aduersitie 3 Perseuerance or continuance in his seruice 4 A holy security so long as wee keepe our selues within the bounds of our callings From praier and thankesgiuing springeth true humilitie of heart For by them we be admonished that we be emptie of all
so wholly occupied in their superstitions ioyned most nearely with Idolatrie and do so swell with a vaine opinion of merite that they easily despise and set light by the lawfull keeping of Gods commandements which daily experience doth plentifully witnesse The third commandement Thou shalt not take the name of the Lord thy God in vaine for the Lord will not hold him guiltlesse that taketh his name in vaine Theoph. We haue beene long in the exposition of the second commandement because the matter it selfe required it Now we are to come to the third And first let vs see how many parts there be of it Mat. Three as of the former In the 1 First is forbidden the rash vse of Gods name 2 In the second is commanded the sanctifying of it and this is contained vnder the prohibition 3 The third is a threatning against the breakers of this commandement Theoph. That the exposition of this commandement may be the easier I will demand three things 1 First in what sence the name of God is taken in this place 2 Secondly what it is to take the name of God in vaine 3 Thirdly how many waies it may bee taken in vaine declare what the name of God signifieth Mat. The first part of the third command of Gods name It is first taken for God himselfe as it easie to gather out of the words of Moses Deu. 28. 58 If you shall not keep to do all the words of this Law which are written in this booke to fear that glorious and terrible name the Lord thy God the Lord will make thy plagues wonderfull Secondly it signifieth all those things which concerne his glorie as his word and workes Theoph. But now what is it to take the name of God in vaine Mat. How the name of God is takē in vaine To speake of God or his wordes or workes contemptuously lightly and rashly that is to misuse and to do wrong to his Maiestie For this cause he sayd rather the name of the Lord thy God then my name For this he meant that seeing the Lord is our God we ought to thinke so reuerētly of his Maiesty that to vs it should be most holy without all pollution or disdain Theoph. How manie waies it is taken in vaine Nowe we are to see how manie wayes the name of God is taken in vaine which is the third point of the first part of this commandement Mat. It may indeed be taken in vaine sundrie wayes which notwithstanding I will reduce vnto fiue 1 The first which is also the most grieuous is blasphemie that is rayling namely when a man doth not onely speake contemptuously of God but doth also vse reprochfull wordes and such as sauour of contempt against his Maiestie as they do that renounce God To whom also wee do ioyne all those that trample vnder their feete the most holy mysterie of our saluation that Christ hath wrought for vs and euery where do sweare by his death blood bodie and parts therof as his head and belly and that most commonly purposely not being stirred and moued by anger although indeed there be no anger which can excuse so horrible blasphemie before God Theoph. Such men verily be far off from giuing those thankes which we owe vnto him that he vouchsafed to take vpon him our humane nature and that in it to deliuer vs from euerlasting death he would be abased to the death of the crosse full of reproch Mat. Thou sayest true And therin they shew themselues worse then the very Iewes of whom he was crucified For if they had known him they would not haue 1. Cor. 2. 8. crucified the Lord of glorie saith Paule Therefore except they repent it will atogether come to passe that to their great euill they shall feele his most iust wrath iudgement for as much as they do purposely so profane the benefit of redēption procured vnto vs by him Theoph. Let vs examine another way by the which the name of God is taken in vaine Mat. The prophaning of gods word When we do abuse the holy Scripture which is done specially three wayes 1 First when it is prophaned by ridiculous scoffes and mockings as drunkards and vngodly persons are wont 2 Secondly when it is corrupted that is wrested otherwise then the true sense is as hereticks do 3 Thirdly when any abuseth it to enchantments or sorceries for the healing of men or beastes such like Theoph. But they which heale diseases especially of men by that meanes say that there is no sinne in it seeing they vse good works whereof there followeth a verie good effect namely good health for the most part restored to the sicke Theoph. The deuill vseth to assaile men disguised that is to say he changeth himselfe into an Angell of light to the end he may be the better receiued 2. Cor. 11. 14 For he knoweth that if he were knowne all would abhor him Therfore he can find no better colour then if he make shew of the word of God which neuerthelesse is both corrupted by him and wrested from the true meaning euen as he doth with hereticks or else it is turned from the right and lawfull vse namely doctrine reproof correction and instruction to the healing of bodies and such other delusions wherewith both it is prophaned and the name of God is taken in vaine Whereupon it is plaine that the healing which sometimes followeth those deceipts and iuglings be not of God against whō there is that way great sinne committed but from the Deuill Theoph. Canst thou proue that those kinde of healings be of the Deuill Mat. Yea indeed and that most easily For God vseth onely two wayes to the curing of diseases whereof one is naturall and ordinarie namely by the helpe of medicines whereinto he hath put that vertue force the other is besides the course of nature miraculous when God him selfe doth it by his owne power But that way of healing by rehearsing wordes of the holy Scriptures cannot be called ordinarie or naturall for as much as the word of God is not giuen to heale bodies but soules neither can it bee reckened among the miracles which proceed from the power of God For the power of God is not tyed to the vttering of certaine words notwithstanding they bee verie good or else there were not anie which might not doe miracles at his pleasure which in verie deede is most absurd For thereupon it should followe that God declareth his power not according to his owne will but according to our pleasure Therefore no man ought to doubt but that these kinds of healings be of the Deuill and not of God Theoph. They obiect that it is not like that the Deuill the enemie of mankind should regard and care for the good health of men Mat. That which traitors and poisoners are wont to do namely to flatter thee for a time to the ende they may afterward lay handes vpon thee the
more easily the same vseth the Deuill For if he heale the diseases of cattell he doth it with no other minde but to bind the owners of them to him selfe if he bring any case to our bodies he doth it to bring the soule in bondage to him selfe for that cause that at length he may thrust bodie and soule with him selfe into hell Finally he doth alwayes vsurpe dominion and Lordship ouer them to whom he maketh shew of seruing for a time Theoph. It were therefore better for a man to serue himselfe then to haue such a seruant Matth. It were so and indeed to be holden with sicknesse all the time of our life rather then to recouer our health by his helpe Theoph. I will yet demaund one thing whence hath the deuill this power that he can heale the diseases of our bodie Matth. God permitteth it vnto him by his iudgement as it hath bene sayd of vs that they should more and more be blinded which flie to the deuill that by their owne desert they may perish in their errors Theoph. The third manner of taking Gods name in vaine is behind Mat. Gods name takē in vain by dissolutenesse of life It is when a man professeth him selfe to know God but denieth him in his deeds that is whose whole life yeeldeth nothing but offences stumbling blocks Of whom there is mention in the Prophet for thus the Lord chideth with them Why doest thou declare my statutes takest my law in thy mouth seeing thou hatest Psal 50. 16. to be reformed hast cast my words behind thee The same also is to be thought of hypocrites which are farre worse then these for in words outward deeds they doe vainely make shew of the feare of God but their heart is verie farre off from him To this number also they may be reckened whose minde wandreth about other matters while they are praying Theoph. Let vs come to the fourth maner of taking Gods name in vaine Mat. When wee speak of god without cōsideration When this word God or the name of Iesus is vsed of vs either rashly or without cause as manie do with whom it is ordinary that in the way of maruelling or wondring they oftē vse these speeches my God Iesus Theoph. But thou shalt hardly perswade these that they take the name of God in vaine notwithstanding it be often vsed of them for they say it is better to name God then the Deuill Mat. Our nature is so corrupt and so vsed to sinne that we see not anie but the greatest which indeede if they be weighed by our iudgement shall bee taken for verie small For this cause God gaue vnto vs his Lawe which is as it were a glasse and a most perfect patterne of holinesse that by comparing our actions with it wee might acknowledge our sinnes and studie to amende But of these things shal be spoken more at large when we shall come to the vse of the Law Now we are to examine that most damnable maner and to compare it with this commaundement of the Law Thou shalt not take the name of the Lord thy God in vaine What is this in vaine do we onely then sinne against it when it is set vpon by vs with blasphemies renouncings of it No in no case but then also whē it is named either with contempt or rashly But what is he that being in his right mind seeth not that it is both cōtemptuously and rashly vsed in these maners of speaking If any haue bin at a feast which peraduenture hath not bin without riot and other sinnes he will not feare to vtter these words according to the custome amōg vs O my God how excessiuely haue we laughed O my God how richly daintily were we entertained If any of our seruāts disquiet vs by their vnskilfulnesse or slownesse straightway he shall heare O God how foolish thou art O God how slow thou art If we find any place filthy and vncleane or if we smell any ill sauour by and by shal the name of God be mingled with these things in these words O God what a filthy place O God what an ill sauour do I smell These examples most common among our countreymen were to be alledged that we might so much the more plainly shew how greatly the name of God is vsed contemptuously and rashly of vs. A certaine ancient left it written that if we haue a costly garment we do then onely put it on when we go to the companie of great personages and do most carefully looke vnto it that it be not spotted in somuch as we shun and auoyd all such things as might soile it But the most holy name of God with the excellencie and worthinesse whereof no garment no not any creature is indeed to be compared is so little esteemed of vs that it is continually intermedled with vaine and idle speeches with raylings and filthinesse Theoph. I do acknowledge that the name of God is abused with very great cōtempt in the speeches which thou hast reckened vp but that sin is so common that in very deede the godly themselues and such as desire to reforme their liues be not free from it for a mā shall find very few that sinne not in this point Mat. It was the cause why I haue handled that sinne more at large to the end it may the better be knowne especiallie to such as be touched with any feare of God that by the reuerence wherewith they honor his name they may be moued to amendment which they shall with very small labour attaine if they giue their minds vnto it Theoph. Let vs come to the fift and last way whereby the name of God is taken in vaine Matth. When any sweareth by him vainly Theoph. Of swearing Before I demand how any sweareth by the name of God vainly I would haue thee to declare what an oath is Matth. It is the calling of God to witnesse for the confirmation of the vnknowne truth of our speech Theoph. How many kinds of oaths be there Mat. Two For the one is of things past the other of things to come namely when any thing is promised with an oath which promise if it be made vnto God is called a vow Theoph. Let vs consider how a man sweareth by the name of God in vaine Mat. That is as often as those circumstances which are required in an oath are not kept Theoph. How many are those circumstances Matth. In an oath which is of things past there are three without which the oath shal be altogether vaine 1 The first is that the thing whereupon we are about to sweare be not only true but also that the truth of it be certainly knowne to vs. 2 The second is that the thing be of some weight aswell to the glory of God as to the loue of our neighbour 3 The third is that the truth of that thing by any other meanes cannot be brought to light
naturall gifts that is such as concerne this life were onely corrupted as vnderstanding reason so farre forth as they respect humane things but they were not altogether takē away as experience it selfe doth sufficiently witnesse Theoph. Let vs come to the other part of this commandement together let vs consider of the vertues which are commanded in it Mat. The meaning therof is this that we be meeke louing peace and concord gentle peace-makers and desirous of reconciliation Briefly in this commandement God requireth foure things of vs the first two whereof do shew what is to be auoided and the later two what is to be done of vs to the fulfilling of it Theoph. Rehearse the first two Matth. That we hate no man much more that we hurt not either by words or deede Secondly that if we be offended we follow the counsell of Paule Rom. 12. 19 that we auenge not our selues but suffer the iniurie patiently leauing vengeance vnto God that claimeth it to himselfe Vengeance is mine I will repay it For this Psal 94. 1. cause also in another place he is called the God of vēgeance or God the auenger Theoph. But while we beare iniuries patiently do we not giue our enemies occasion to be more cruell and fierce vpō vs according to our manner of speach that wolues be more fierce vpon such as follow sheepe Mat. It is indeed certaine that our enemies sometimes waxe the prouder and more insolent because of our meekenesse but this is nothing to the matter For we ought to be ready rather to beare diuers iniuries then to reuēge that which we haue receiued and that by the commandement of Christ Mat. 5. 39. Resist not euill but who so shall strike thee on thy right cheeke turne to him the other also And this is the true sence of that place For the Lord would not haue vs when we haue receiued one iniurie to pull another vpon our selues as the words at the first sight seeme to require For it were a sinne not to take heed of an iniurie foreseene especially when oportunitie is offered vs. For Christ himselfe and after him Paule when they were striken vpon the one cheeke did not turne the other but did greatly find fault and complaine of the iniury done vnto them But concerning that prouerbe that the wolues be fierce vpon such as follow sheepe it is a verie deuise of the deuill and therefore most false For whosoeuer in that behalfe doth imitate sheepe is safe from the assaults of all wolues being protected by the crooke or staffe of that chiefe shepheard of our soules But on the cōtrary side whosoeuer reuēging his iniuries followeth wolues he goeth out of the fold of Christ in which they at the last be admitted that be indeed sheepe and offereth himselfe as a pray vnto Sathan of whom Peter saith 1. Pet. 5. 8. Why God claimes vengeance to himselfe He goeth about like a roaring Lion seeking whom to deuour Theoph. Why doth the Lord challenge to himselfe the office of reuenging and so earnestly forbiddeth vs that we reuenge not Matth. It seemeth to be for three causes the first because he himselfe is specially offended with the iniurie done vnto vs. Theoph. Why so Mat. Because being our chiefe Lord he ought much more to be reuerenced of vs then man which is his creature As often therefore as we despise and breake his commandements doing iniurie vnto any is not the offence especially done against God Theoph. Declare another cause Matth. Because he doth a great deale better know the greatnesse of the iniurie then doth he that is iniured for he pierceth into the hidden and most secret thoughts of men Theoph. Declare the last cause Matth. Because he hath the chiefe power to reuenge iniuries as he shall know to be right and expepedient which we cannot doe For he sometimes increaseth the iniurie which thought to haue reuenged it But although we had that power in our selues the affections that rule vs would carrie vs beyond the bounds of moderation For these causes hath the Lord challenged vengeance to himselfe and promised that he will indeede repay it and so he hath freed vs from that labour and those discommodities which might hurt vs in reuenging But that he might take from vs all excuse he hath appointed the Magistrate which in his name should execute vengeance and hath for this purpose armed him with strength and authoritie that with a stayed mind he should consider the greatnesse of the offence to punish it without any troublous passion and represse the boldnesse of those which haue hurt vs. Theo. It is therfore lawfull to flie to the Magistrate to pursue the punishment of them that haue hurt vs Mat. It is lawfull for we seeme after a sort to flie to God himselfe whē we craue the helpe of his ministers so as it be done without any affection of reuenge hauing this onely in our mindes to helpe forward common peace while we call those to punishmēt of whom it was disturbed and broken Theophilus What if the Magistrate refuse to helpe or if we cannot go to him what thinkest thou then to be done Matth. The whole matter must be committed to God which one day will take vengeance both vpon him that hath done vs the wrong and also vpon the Magistrate which in this behalfe hath failed in his dutie And indeede this is the best way for if we our selues will reuenge when we be able we shall do farre more hurt to our selues then to our aduersarie For we shall hurt but the goods or the bodie of our enemies but we so hurt our conscience that we bring our owne soule into extreame hazard of vtter perishing I omit the discommodities that are wont to arise of it while the Magistrate demandeth an account of the fact Therefore the best is to beare iniuries pariently for by that meanes we doe not onely turne away from our selues many inconueniences and innumerable troubles and dangers but also the Lord to whom our moderation and obedience is seene giueth vs his fauour and all kind of blessings And yet the reuenge that is deferred is not taken away for the Lord wil repay it farre more grieuously then if we our selues had assayed to do it Theoph. It is therefore monster-like that we be so desirous of reuenge that there be so few which in this behalfe suffer themselues to obey God Matth. It is indeede and thereby it appeareth that we be the children of Adam and heires of sinne while we doubt not to make our selues equall with God Theoph. Wherefore Matth. Because the Lord challengeth reuenge to himselfe alone But there is nothing that man desireth so feruently forasmuch as many times he offereth his owne life vnto all dangers that in this point he may haue his desire Therfore they onely that haue put off the olde Adam and put on the new be able to ouercome these euill affections to leaue vengeance vnto God
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