A LEARNED AND EXCELLENT Treatise containing all the principal grounds of Christian Religion. Set down by way of conference in a most plain and familiar manner. Written first in French by master Matthew Virell, after translated into Latin: and now turned into English for the use of our Countrymen. 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. printer's device of Robert Dexter (McKerrow 260) DEUS IMPERAT ASTRIS. Imprinted at London by Richard Field for Robert Dexter, dwelling in Paul's churchyard at the sign of the brazen serpent. 1594. TO THE CHRISTIAN Reader, an admonition touching reading. IT falleth out in matter of learning as it doth in matter of meats. For as in meats, one, & the self same dish is diversly set forth, according to the invention of the dresser, and appetite of the eater: so in learning, one, and the self same point is diversly handled, according to the discretion of the writer, and capacity of the Reader. Hence it cometh that in human learning, every writer (almost) hath his Grammar, his Rhetoric, his Logic, his Philosophy; and in divine knowledge, his Catechism, his Common places, his Commentaries. Many complain of this, as a thing which distracteth the mind, confoundeth the memory, and hindereth the judgement. And not without cause. For as variety of meats do corrupt in the stomach, and breed sickness, rather than preserve health: so variety of treatises, upon one and the self same thing, doth hinder the growth and profiting of diverse, in soundness of judgement and godly life. But the reformation hereof, is a work worthy of all the Churches, Princes, and states in christendom; for the beginning and perfecting whereof, private men can but pray and wish well; and every man carefully look to the warrant of his own work. In the mean time let no man condemn, the variety and choice of God's manifold gifts, which both in bodily and spiritual things, set forth the riches of his wisdom and goodness. What then? Surely the corruption and vanity of men, who, do either not use at all, or else greatly abuse the gifts and blessings of God bestowed upon them. This vanity appeareth partly in the food of the body, but more specially in the food of the soul. 1. Sam. 28. 23. For no man will refuse his meat except it be in some extreme passion. Besides, how careful are the most part in making their provision? how curious in ask what is wholesome or hurtful for them? how precise and constant in keeping their hours for dinner & supper? how willing to keep themselves to some few kinds of meat, though they have often tasted & fed on them before? But touching the food of the soul (which consists chief in the pure use of God's public worship, and partly in holy prayers, meditations, and readings in private) how many do refuse it as a fruitless & unsavoury thing? And though the most part be content, for some carnal respect, to show themselves in the public assemblies: yet who shall find a faithful Christian, that is careful to redeem the time, and to make himself, by private reading and meditation, more fit to reap fruit by the public ministry of the word and sacraments? But know thou (beloved) that as they, who, through error, prejudice, or self love, are so addicted to their private studies that they despise or neglect the public ministry, shall (without speedy mercy from God, fall into diverse fond opinions, and dangerous errors, and pine away in their ignorance & sins: so to little purpose is out hearing of sermons abroad, if there be not a settled and constant course of private 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 infinite, and I have somewhat touched it else where,) Preface to master Cuppers Sermons I would entreat thee Christian reader, and in the Lord jesus beseech thee (if my request may seem reasonable) that thou wouldst be as wise for thy soul as thou art for thy body; as mindful of the life to come, as thou art of this present life; Four things to be observed in reading. and that for this end thou wouldst observe these four things, as well for the one as for the other. 1 Provide the best books. First therefore make thy provision of good books, especially of the book of all books, I mean the holy Canonical 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, leisure to read, judgement to understand, or memory to bear away the substance of all good books, provide the best. Many will say, they find by experience that in meat and apparel the best is best cheap: and thou shalt be sure to find, that among books the best will yield most fruit to thy soul. 2 In choosing use the advise of the godly learned. Secondly, because the most part are babes in judgement and discerning of spiritual things (though every fool be wise in his own eyes) not knowing what is fit & profitable, or what is hurtful and inconvenient: let me entreat thee to ask counsel and advise of the godly learned, especially of thine own pastor (if God have blessed thee with an able & faithful man) Heb. 5. 14. or otherwise of him whose public ministery may give thee hope that his senses are exercised in the discerning of good and evil. No wise man will receive a writing for the least plot of ground without the counsel of some learned Lawyer, nor a medicine for his body, without the advise of some learned Physician: and wilt thou venture upon a book, wherein may be some damnable error, which may convey from thee thy heavenvly inheritance; or some deadly poison, which may kill the soul, without the direction of some godly divine? do it not. 3 Be constant in keeping of hours. Thirdly, remember that nothing is more hard, then to be constant in holy exercises. For herein the subtlety and rage of our invisible enemy Satan doth most notably appear, herein the frailty & corruption of flesh & blood will bewray itself. Here profit & pleasure, business, & idleness, matters at home & matters abroad, company, & a thousand occasions will lie in our way as so many Lions to let & hinder us. Therefore herein gird up the loins of thy mind, put upon thee the whole armour of God, & daily renew thy covenant of redeeming the time made with God and thy own conscience. Thou seest that men who are most greedy of the world, will not miss (scarce once in a year) their ordinary hours of eating and drinking. Why then shouldest thou be so sickle & unfaithful in forgetting & omitting the times of reading and praying unto God. 4 Read a good book through, and read it often over. Fourthly, when thou hast begun a good book, give not over till thou have ended it, & when thou hast read it over once, let it not be tedious unto thee to read it over again & again, for thou shalt find the second reading more fruitful than the first, & the third more fruitful than the second, & so the oftener the better This is a great vanity & an evil sickness among men, that if they have once seen the title of a book, and the author's name, & read two or three leaves, it is cast at their heels for ever after, as if they had attained all that could be learned by it, when they can name the title & author of it. Wherefore for this point mark the course & manner of men in the keeping and increasing of their bodily strength though they eat their fill of this kind of meat to day, yet they come with great desire and fresh appetite to the same again within a day or two, yea oftentimes the same day: otherwise it argueth either an extreme weakness or an intolerable daintiness of the stomach. Here perhaps thou wilt ask what books, beside the holy Bible I would commend unto thee: Wherein though I see some difficulty, because it cannot be done without comparisons which are counted odious: yet for thy good I will not spare to show my poor opinion: No one book of the like volume more fruitful than virel. which is that no one man (that I have seen) hath set down the sum & grounds of Christian Religion more holily & happily, for the capacity and edifying of all sorts, them this present author. For this cause I specially recommend him to thee, as one by whom thou mayst specially profit if thou call upon the name of God through jesus Christ, & bind thyself to diligence & constancy: remembering that as one dish of meat, well chewed & digested, will comfort nature more than divers delicates, that lie raw & undigested in the stomach, so one book often & thoroughly read will do thy soul more good, than the superficial fight and taste of a thousand. And so I commend thee to the Lord, who vouchsafe to give thee wisdom in all things, for his mercy's sake. Black Friars the 23. of july. Thine in the Lord jesus. STEPH. EGERTON. The argument and order of the three books of Christian Religion. The first Book. DEclareth the fundamental points of our salvation, & it standeth upon four heads. 1 1 The first entreateth of the knowledge of God, who being perfectly just, and perfectly merciful, doth not only show mercy, but doth also declare his justice. ibidem. 2 The second of the knowledge of man, who being a most miserable sinner, is guilty of eternal death before the judgement seat of God. 9 3 The third of the knowledge of Christ, who having satisfied the most perfect justice of God for us, openeth a way unto his most perfect mercy, that we may obtain forgiveness of our sins. 15 4 The fourth of faith, whereby we are made one with Christ, and so partakers of all his benefits, and even of everlasting life. 22 The scond Book. COntaineth the testimonies of our salvation, and that standeth upon two special points, whereof 1 The first entreateth of good works, by the which faith lying hid in our hearts, is manifested. 78 2 The second of prayer, which hath the first and chief place among good works, to testify and confirm our faith. 188 The third Book. SEtteth before us the outward means, whereby God bringeth us unto salvation, and it consisteth upon four principal points. 219 1 The first entreateth of the ministery of the word, by the which the holy Ghost begetteth faith in our hearts, keepeth it there, and increaseth it. ibidem. 2 The second of the Sacraments ordained of God to be as seals of the word, to the end we might with greater assurance embrace the promises revealed unto us in the word of Christ. 140 3 The third of Baptism, whereby God testifieth that we are received of him into covenant, while by it he communicateth Christ unto us, together with his benefits. 248 4 The fourth of the lords Supper, by the which God witnesseth, that his covenant is confirmed in us by it, making us more and more partakers of Christ and his gifts. 259 A sum of all, set down in a triple or threefold method, that we may the better know the order and coherence of every point of Christian Religion, as also the truth, excellency, and profit of the same. 259 THE FIRST BOOK of Christian religion, wherein the grounds of our salvation are handled. Speakers. Theophilus. Matthew. CHAP. I. Of the knowledge of God, who being perfectly just, and perfectly merciful, doth never exercise his mercy, but he doth also exercise his justice. Theophilus. MOst dearly beloved brother, I have oftentimes desired to hear of you, all the doctrine of Christian religion in exact order, because once I heard you plainly and briefly discoursing of some points thereof, wherein I was not a little satisfied. Matthew. As my good will hath not at any time in any thing been wanting unto you (most loving Theophilus) so I will with the more ready mind perform that which you desire when it shall be convenient, because the thing of itself is profitable, and I trust it shallbe to mine own edifying. For this is proper to Christian doctrine, that the oftener it is handled, the more plentifully it setteth forward the force and working of it in the hearts of the faithful. Theoph. Go to then, hast thou not now leisure, to declare unto me every head of Christian religion, in the order, wherein I have determined to ask thee? I will cause them to be put in writing, and so to be communicated with my brethren. Mat. If I had not leisure, there is not any business which I would not leave to satisfy you in this behalf: for what is there, wherein time can be better spent? Theoph. Seeing therefore our disputation shall be of Christian religion, I desire to be taught, what is meant by the word Religion. Mat. Before I answer, I pray God our heavenly Father, to be present with us by his holy Spirit, that we may neither think nor speak any thing, which may not tend to the honour of his own name, and to the edification of his whole Church. The word, Religion, is derived of a word that signifieth to bind And it is a spiritual bond, by the which men in a certain holy reconciliation are made one with God, and are kept in his love and fear, that at length they may be partakers of his heavenly glory, & of the blessed life. Which no Religion can do but that which is Christian, that is to say, that which hath the foundation in Christ. Theoph. Why so? Mat. Because by Christ alone through faith we are reconciled unto God, and that freely, and so are made one with God by a most near bond, that he may be glorified of us in this life, and eternally in the heavens. Theoph. From whence have we proof of that? Mat Out of the word of God, which is most certain, and upon the truth whereof resteth all Christian doctrine. The. What understandest thou by the word of God? Mat. The Canonical books of the Bible, whereunto for this cause is given the name of holy Scripture. Theoph. How came it to pass, that those Books were called the Bible? Mat The Christians of the primitive Church, after they had gathered into one volume the books of the Prophets and Apostles, by an excellency called that volume in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because those books far pass others. For truly the word of God in worthiness and excellency goeth beyond all the words of men. Theoph. But how may it certainly be proved, that the doctrine which is contained in those books is the word of God, seeing that the Prophets and Apostles, who it is certainly known were men, were the authors and writers of them? Mat. First of all indeed it is necessary, that the holy Ghost which spoke by them, nay whose instruments only they were, do engrave that faith in our hearts. Then, that assurance may be confirmed by observing the special excellency, which it is easy to perceive in those writings, as also the most holy effects which they work in us. Theoph. What excellency do you mean? Mat. effect 1 First of all, the majesty of the Spirit of God, which shineth in them most evidently. For, every where there appear divine and heavenly things, nothing earthly and mortal, or that agreeth with the corrupt affections of the flesh. effect 2 Secondly, the consent of all the parts among themselves: for although they were written by diverse writers, in sundry places, and at sundry times, yet there is no less agreement between them, then if they had agreed together of the matter before. effect 3 Finally the fulfilling of all the prophecies, delivered long before, yet precisely accomplished each of them in their proper time. jer. 26. 12. Dan 9 24. Hence it is that David giveth them most excellent commendation, saying: Psal. 12. 6. The words of the Lord are pure words, as the silver is tried in a furnace of earth, fined seven fold. I say nothing of their antiquity, and that not without a miracle they were preserved among so many enemies, which would have destroyed them, and among such cruel persecutions. Theoph. But what holy effects do they work in us? Mat. This general we may mark, that the Church hath always (as it is at this day) been gathered together by the authority of the holy Scripture: that is to say, a company of men of divers 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 blood. But the special or particular effects are, that they ravish the reader, & enforce him to the reverence of God, no otherwise then as if God himself did speak. Moreover, that by the reading of them, our hearts are touched with an earnest feeling of our sins. Last of all, that they lift up our minds above all heavens, kindle within us a desire of a better life, & cause us that in comparison thereof, we do easily despise all other things. All which are not done by the writings of men, notwithstanding they be artificially handled. Therefore the Apostle to the Hebrues saith, that the word of God is living, mighty in operation, and piercing more than any two edged sword, and that it doth reach even Heb. 4. 12. to the dividing asunder of the soul and the spirit, of the joints and marrow. Theoph. Verily these are most strong arguments, to prove the truth of God's word. But there be some which say, that all the authority of it dependeth upon the Church. Mat. They do, as if one should say, that the light of the sun hangeth upon the testimony of men. For as the Sun shall not cease to shine, although all men be blind: even so the word of God, shall never receive loss, whether it be allowed or disallowed of men. Moreover how can it be, that the authority of the word of God, should depend upon the allowance or consent of the Church, seeing that the Church itself borroweth all her authority of the word, as it were of her foundation? for it is built upon 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 itself, but of the mean whereby it is understood, and received of men. Which they affirm to hang upon the testimony and allowance of the Church. To which purpose they allege this saying of a certain Father, I should not have believed the Gospel, if the authority of the Aug. contra epist. fund. Manich. Church did not move 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 moved by the authority of the Church to embrace the Gospel, and that after by the working of the holy Ghost, he was confirmed it that faith. Which he doth a little before declare in these words; The Church first calleth us to believe that, which yet we are not able to see, that being made stronger in faith, we may come to understand that which we believe, not now men, but God himself inwardly strengthening and lightning our mind. Which thing I doubt not but it is true, namely that the witness which the Church giveth to the word of God, doth not a little move us to embrace it. But then only this is, when our faith is beginning: for when it is come to any age, and we ourselves by reading & hearing of the word, have tasted of that truth, than we believe not by the testimony of the Church, but by that which the holy Ghost sealeth in our hearts. In so much as if the Church should then teach us a doctrine diverse from that, we would not give our consents unto it. This shall be made plain by the example of the Samaritans. Those hearing the report of the woman with whom the Lord had spoken, that he was the Christ, believed. But after that themselves had heard him, they said unto the woman, now we believe not any joh. 4. 39 42. more for thy saying, for we have heard him ourselves, and do know, that this is indeed the Christ, the Saviour of the world. Theoph. This example bringeth no small light to this doubt. But hitherto sufficiently of the truth, and authority of the word of God: now let us in a few words consider, what it doth contain. Mat. It hath in it at large, whatsoever concerneth the glory of God for our good and salvation. Theoph. By what means doth it teach us to attain salvation? Mat. By the true knowledge of God, and of jesus Christ, which it doth teach. Teoph. Let us therefore first entreat of the knowledge of God, and after we will speak of Christ in the proper place. What do the holy Scriptures teach us concerning God? Mat. Three heads or principal things, whereby he is distinguished from all feigned Gods, besides those which we do know by the natural instinct given us of God, and by consideration of the creatures. Namely that God is a spiritual essence, eternal, of infinite wisdom, goodness, and power. Theoph. Rehearse the first of those there. Mat. Of the Trinity. That in one divine essence, there be three distinct persons, the Father, the Son, the holy Ghost. The Father indeed is the beginning of the Godhead, but yet in respect of the order of the persons. For in the Godhead, we may not seek for any first or last. The Son is the wisdom of the Father, begotten of himself before the worlds. The holy Ghost is the infinite power proceeding from the Father and the Son. Now these three persons are distinct one from the other, not only by those incommunicable properties which each of them hath by himself, that none of the other can have, but also by the difference of their actions. For the Scripture ascribeth to the Father, the beginning of working, to the Son, wisdom & counsel, and to the holy Ghost, virtue and power. Notwithstanding they be alike in all things, in respect of eternity, dignity and power, because there is one most undivided divine essence common to them, and so they are one God. Howbeit so often as at one time there is mention of the Father and the Son together, or of the holy Ghost, the name of God is then peculiarly given to the Father, as unto the first person of the Deity, & yet nothing is diminished of the Godhead of the Son or of the holy Ghost: but the unity of the essence is kept, and respect is had of the order of the persons. Hence it is, joh. 3. 16. that the Son is called the Son of God, Gen. 1. 2. and the spirit is called the spirit of God. But whensoever the name of God is put indefinitely, the Son and the Spirit are no less noted by it, than the Father; as when the Scripture saith: Mat. 4. 10. Thou shalt worship the Lord thy God, and him only shalt thou serve. 1. Tim. 1. 17 To the king eternal, immortal, invisible, to God only wise be honour & glory for ever and ever. Theoph. Verily this doctrine is beyond all the reach and understanding of man. Mat. It is indeed: and yet to be believed, as that which God in his word hath revealed for our salvation, which cannot stand without it. Theoph. In what place of Scripture is this doctrine taught? Mat. It may be gathered out of diverse places, but most easily it is declared by this of john: there be three 1. joh. 5. 7. which bear witness in heaven, the Father, the Word, and the holy Spirit, and these three are one. When he saith three, he noteth the distinction of the persons: when he saith one, he showeth the unity of the essence. Theoph. What is the reason, that the Son of God is called, Word: and the third person Spirit? Mat. To the Son, that name is attributed by a similitude. For, as speech is the declarer of the mind in men, so by his Word doth God make himself known unto us Concerning the third person, that also is called the Spirit, by a likeness taken from men, to the end we may understand it to be, as it were, a breath coming out of the mouth of God, not vanishing away, but that which is his power spread over all things, which notwithstanding always abideth in himself. The Prophet doth not darkly express either of the similitudes in these words; By the word of the Lord were the heavens Psal. 31. 6. made, and by the breath of his mouth all the host of them. Wherein he doth plainly teach, that the Father by his eternal wisdom which is the Son, and by his infinite power, which is the holy Ghost, did make all things. Theoph. Hitherto enough of the Trinity: for the more deeply the sharpness of man's witstriveth to look into it, the more is it blunted with the greatness of that mysteric. Now therefore, declare the other head of the knowledge of God. Mat. It teacheth, that God did not only in six days by his immeasurable power make all things, but also that they are still preserved and governed by his wisdom and providence, and that his hand is always at work, insomuch as nothing of all that is done in heaven or earth, cometh to pass by chance or by fortune. For the Scripture witnesseth; That the Lord sendeth thunders, winds & tempests. Psal. 29. That he thundereth with his voice, and saith to the snow, be thou upon the earth. job. 37. 5. 6. That he covereth the heavens with clouds, and prepareth the rain for the earth. Psal. 147. 8. That he divideth the sea, when the waves thereof do roar. Isa. 51. 15. That he giveth meat unto all flesh. Psa. 136. 25 That he maketh peace, and createth evil. Isa. 45. 7. That he killeth, and maketh alive: that he bringeth down to the grave, and bringeth up again. 1 Sam. 2. 6. That he maketh the wound, and bindeth it up, smiteth, and maketh whole. job. 5. 18. That he changeth times and seasons, taketh away kings, and setteth up kings. Dan. 2. 21. That he ordereth wars, and appointeth the victory. Psal. 33. 16 That he throweth down and lifteth up. Psal. 75. 8. That he directeth the steps of men. Pro. 16. 9 That he guideth the answer of the tongue. Pro. 16. 1. That he turneth the hearts of men at his pleasure. Pro. 21. 1. Finally, the providence of God leaveth no place for fortune. For Solomon affirmeth, Pro. 16. 33. that even the whole disposition of the lot is of the Lord. It is plain therefore, that God ordereth all things, but is not troubled with any thing. Theoph. Now remaineth the third point of the knowledge of God. Mat. That God is perfectly just, and perfectly merciful. For seeing he is of an infinite essence, all his proprieties and virtues be also infinite▪ for they be essential in him, with whom (saith james) there is no change jam. 1. 17. or shadow of turning. That is to say, that in God there is nothing subject to increase change, or lessening. He doth therefore not only show mercy; but doth also declare his justice, punishing the offenders & guilty persons, with deserved punishment. For this cause, when Moses had largely in these words commended the mercy Exo. 34. 67. of God the Lord God merciful and gracious, slow to anger, and abounding in goodness, strait way after he addeth: not making the wicked innocent. CHAP. II. Of the knowledge of man, who being a most miserable sinner, is before God, guilty of eternal death. Theophilus. Sing God acquitteth not the guilty, it is so far off that by the knowledge of him, man is lifted up into the hope of salvation, that clean contrariwise he perceiveth his condemnation to be proved & confirmed, because he aboundeth with innumerable both infirmities and sins, for the which he is found guilty before the most just judgement seat of Almighty God. Mat. Of man's free will. Man is not only as thou sayest, defiled with many vices and infirmities, but also by his own nature, 1. an enemy of God. 2. Full of wickedness. 3. A servant of sin. That is to say, such a one as hath neither will nor power to do well. Th. Thou dost indeed very much throw down man. Mat. Gen. 6. 5. I do it not, but God himself in these words. The wickedness of man is great in the earth, Gene. 6. 5. and all the imaginations of the thoughts of their heart is only evil continually. Moreover in the same Chapter he teacheth us, Verse. 3. that man is nothing else but flesh. And Saint Paul plainly affirmeth, Rom. 8. 7. that the understanding of the flesh is enmity against God: because saith he, it is not subject 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 upon evil works. As if he should say, that the enmity hid in the heart, was bewrayed by evil deeds. Rom. 7. 14. In another place also the same Apostle saith, that we are carnal, sold under sin: that is, that we are the bondslaves of sin. 2. Cor. 3. 5. Yea, he proceedeth so far, to say, that of ourselves we are not sufficient to think, much less able to do that which is good. Theoph. But was this the mind of the Apostle, to show that all generally be bondmen of sin? Mat. Rom. 3. 9 Yea verily. For, speaking of the natural corruption of man, out of the testimony of David, he plainly saith: We have proved before, that both jews and Gentiles be under sin. As it is written, there is none just, no not one: there is not any which understandeth, Psal. 14. 3. 53. 3. or which seeketh after God. They have all gone out of the way, they have been made altogether unprofitable. There is none that doth good, no not one. The faithful 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 wickedness and corruption, by the benefit of regeneration, whereby he worketh in us, both the will and the power to do well, as in the proper place shall be more largely declared. But all the unbelievers, as they be unprofitable to any good work, so they are carried with great violence unto evil. Theoph. But the thing of itself seemeth to prove that it is otherwise. For there be, as there ever have been, some which have been endued with most excellent gifts. Mat. The Scripture saith, it cannot be, that an ill tree should bring forth good fruit. It may in deed sometime bring forth such as be fair to the outward appearance, which notwithstanding are not good. So also a man may find many infidels, which do works having a beautiful show, but such as cannot be good in deed. For the heart, which God specially looketh unto, is corrupt and unclean: for it cannot any way be made clean but by faith. Therefore the Apostle saith: Act. 15. 9 Rom. 14. 23 What soever is not of faith is sin. Theoph. Wherein standeth that uncleanness of the heart? Mat. In that doing those beautiful works, they be neither touched with the love nor fear of God, and therefore do not think of yielding him obedience: neither is it marvel, seeing they know him not. Whom notwithstanding no man can love or fear, before he do know him. Theoph. What is it then that moveth them to do those works which are so fair in show? Mat. cause 1 Some, because naturally they be not given to the vices which they leave. cause 2 Others, because they be restrained by a slavish fear of God's justice: or else for that they dream to deserve something at the hands of God. cause 3 Others for fear of laws: or lest they should do any thing that might hinder their prosperity. cause 4 Or else their lusts do strive as the ●…des, so as that which is the stronger prevailed over the rest, and bridleth them from breaking forth into action. As for example, A vainglorious man will make a show to be liberal, to the end he ●ay serve the turn of his ambition. On the oth●…●…de, a covetous man, that he may spare charges, wi●… light by honour, although his mind within be ●… fire with ambition. A proud man will be boun●…, to get praise among the common people. Sh●●…at feareth the reproach of the people, al●… her mind be defiled with unchaste lusts, yet outwardly will be chaste. Finally, the unfaithful never respect the glory of God, when they think to do good works. Which nevertheless, is as it were the very life of good works; so as if it be wanting, they cannot be acceptable unto God. Theoph. If therefore all the goodly deeds which the unfaithful do, be of no account with God, he shall be in no better case which carrieth himself modestly, & keepeth under the lusts of his flesh, than 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 giveth them such things, in respect whereof they did their good deeds, as health, quiet life, praise, good report among men, and such like. Therefore our Saviour Christ saith, that the Scribes & pharisees, in that they prayed Mat. 6. 16. and fasted to be praised of men, had their reward. Mat. 11. 22 Moreover, the state of such as in this life have behaved themselves modestly, shall be easier in the day of judgement 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. Thereby he declareth, how pleasing a thing true obedience is unto him, for as much as he rewardeth the very shadow of it. Add this hereunto, that he hath regard unto those works, not as they come from unclean p●…sons, but from himself. Theoph. 〈◊〉 what sense sayest thou, that those works come from Go●▪ Mat. I say that ●…d to the end that order & even disposing of things may 〈◊〉 kept in the world, doth bridle the wickedness of some and so maketh them fit to follow virtue. In respect ●…ereof we fear not in our common speech, to call them ●…ll borne, or of a good nature; whereby we mean, that 〈◊〉 from the beginning of their life, God gave them som● special grace. Which if it be not, there is no doubt but 〈◊〉 be such, as they are lively pictured out of the Apost●… 〈◊〉 after he hath said, Rom. 3. 12. that there is not one which doth good, straightway he addeth, Psal. 5. 10. Their throat is an open sepulchre, they have used their tongues to deceit: the poison of Asps is under their lips. Psal. 10. 7. Whose mouth is full of cursing and bitterness. Their feet are swift to shed blood. Isay. 59 1. Destruction and calamity are in their ways. And the way of peace they have not known. The fear of God is not before their eyes. Psal. 36. 2. Which testimonies are gathered by him out of sundry places of the old Testament, that he might procure the more authority and credit touching this matter. Theo. But how could it be, that man the most excellent creature of all others, should be so much corrupted? Mat. It was not by his first nature, for he was made like unto God, but by original sin, wherewith Adam by his disobedience in eating the forbidden fruit, infected himself and all mankind. Theoph. Tell me what that likeness of God is, wherein thou sayest the first man was created: as also the original sin, wherewith mankind was tainted afterward. Mat. Of the Image of God. The likeness of God was, that the understanding of man, was lightened with the true knowledge of God, and of the worship due unto him. That also he had a right will framed to the obedience of God. Now it is called the image or likeness of God, because in those excellent gifts, man did show & set out the wisdom, goodness and power of his creator. But when Adam by rebellion fell from this his estate, he was deprived of this likeness, & together put on the likeness of the devil. That is to say, he was spoiled of those notable gifts, in stead whereof came in all manner of vices. As, 1 The ignorance of God, and of his service. 2 Wickedness, for he hated virtue, and loved sin. 3 Weakness, unto all goodness: Of original sin. And this is the blot of the original sin, which being within us as a fire of wickedness and lust, doth continually breathe out the fruits and effects of it, to wit, ungodliness and unrighteousness. Theoph. But that corruption seemeth to be accounted, rather a punishment of Adam's sin, than sin itself. Mat It is indeed a punishment of sin, & the fountain and wellspring of all sins. Nevertheless it is also sin, and worthy of death, even as Paul saith: As by one man sin came into the world, and death by Rom. 5. 12. sin, and so death went over all men through him in whom we have all sinned, that is to say, were infected with original sin. Theoph. But how could Adam make all his posterity partakers of that infection of sin? Mat. By generation: For he could not beget any children but such as were like himself: even as a viper bringeth forth none but vipers. Now it is called original sin, to show that we are corrupted, not by any wickedness taken to us or far fet, but that we do bring with us corruption bred within, even from our mother's womb. Which David confesseth of himself, Psal. 51. 5. Behold I was borne in iniquity, and in sin hath my mother conceived me. CHAP. III. Of the knowledge of Christ, who having satisfied for us the perfect righteousness of God, hath opened a way to his infinite mercy, through the which at length we may come to eternal life. Theophilus. LEt us repeat the order of our former speech. Forasmuch as God cannot deny his justice, neither yet show mercy without the upholding of his justice, and man is so corrupt as hath been declared by thee out of the Scripture, he can look for nothing else, but: he wrath of God and eternal death. Mat. God himself hath given the sentence. For he saith by his Prophets: Deut. 27. 26. Cursed be every one that continueth not in all things written in the book of the Law to do them. And again: Ezech. 18. 4 The soul that sinneth, that shall die. Which things are to be understood, as well of the eternal death, as of the natural, as it is expressed by the Apostle john. But in Christ there is Apoc. 21. 8. remedy offered unto us. Therefore the knowledge of him in the holy Scriptures, is joined with the knowledge of joh. 17. 3. God, by the which we may attain eternal salvation. Theoph. Let us therefore speak of the knowledge of Christ. And first of all, declare thou those things which concern his person, and then we shall see, what remedy is brought unto us by him for our salvation. Mat. Of the people of Christ. Concerning the person of jesus Christ, he is the eternal Son of God, which took upon him the nature of man, that is to say, was made man in soul and body, like unto us in all things, sin only excepted. Therefore the nature of God and man, are so joined together in him, that they make but one person. He hath also but one Father, and one mother: A father in respect of his Godhead, a mother in respect of his manhood: the Virgin Marie, of whose substance he was conceived, by the power of the holy Ghost. Theoph. Prove all these things briefly out of the word of God. Mat. Saint Paul speaking of Christ, saith; when the fullness of time was come, God sent his son made of Gal. 4. 4. a woman. When he saith, that God sent his Son, he declareth, that Christ is the second person of the Trinity, and therefore God: which also elsewhere he confirmeth in these words; Who is God over all, blessed Rom. 9 5. for ever. But when he addeth, made of a woman, he plainly declareth that he is very man. Which also he affirmeth elsewhere in these words; 1. Tim. 2. 5. There is one God, also one Mediator of God and men, the man Christ jesus. Whereof it followeth that Christ is very God and man. For although each nature hath it own property remaining distinct to itself, yet to the end we may understand, that in Christ they be joined together by a most near bond, so as they make but one person, the Scriptures oftentimes say that of the Divinity, which agreeth to the humanity. As when it is said, that God had purchased his Church with his own Act. 20. 28 blood. And contrariwise, those things are said of the humanity, which appertain to the Divinity: whereunto that saying of Christ is to be referred, no man ascendeth up into heaven, but he which came down joh. 3. 13. from heaven even the Son of man which is in heaven. Theo. Declare a little more plainly, what thou meantest by this, when thou say dost, that each nature hath his property remaining distinct unto itself? Mat. The divinity was not changed into the humanity: for it remained, eternal, infinite and impassable. Again, the humanity was not turned into the Godhead. For before the death and resurrection of Christ, it was passable, such a nature as might suffer. And before as also after death, created and finite, which at one time could not be in more places, for this is contrary to the nature of a true body. Theoph. This doctrine again is beyond the reach of man. Mat. It is indeed: as Paul himself proveth in these words: Without controversy great is the mystery of 1. Tim. 3. 16 godliness God manifest in the flesh. Theoph. Hitherto we have heard sufficiently of the person of Christ, now let us speak of the remedy brought by him for our salvation. Mat. Of the remedy by Christ. He hath fully satisfied the judgement of God for our sins, and hath so redeemed us from everlasting death, and hath together made us capable of the heavenly life, so as we be partakers of his gifts. Theop. There come three things to my mind, whereof I will ask thee. 1 How Christ hath satisfied the judgement of God for our sins. 2 How he maketh us partakers of the heavenly life. 3 And why it is necessary, that his gifts should be made ours. Mat. To the end it may the more easily be understood, we must remember that, whereof we spoke before; namely that God hath pronounced the curse against all such as transgress his Law, and that we in two respects have broken it: that is to say, transgression 1 by leaving undone the good which he requireth: transgression 2 and by doing the evil which he forbiddeth. Now Christ hath provided a remedy for both: for while he was in this earth, he did fully and perfectly fulfil the Law for us. Moreover, he suffered the death of the cross with extreme reproach, that he might to the utmost endure the punishment due to our sins. By which means, having abundantly satisfied the perfect justice of God for us, he maketh a way to his mercy, whereby we may obtain the forgiveness of sins. And in this sense it is said, 1. Pet. 1. 19 That we were redeemed by the precious blood of Christ. 1. Pet. 2 24 That Christ upon the tree did bear our sins in his body. 1. joh. 17. That the blood of Christ, doth cleanse us from all sin. Theoph. I cannot sufficiently wonder at the exceeding great love of God toward us, that he gave his most dearly beloved Son to the death to redeem us. Mat. Add this, which were his enemies; which also is diligently observed by the Apostle in these words: Doubtless one will scarce die for a righteous man: for, Rom. 5. 7. for one that is profitable to him, peradventure some man will die. But God commendeth his love towards us, that when we were yet sinners Christ died for us. From whence he draweth this most comfortable conclusion: If when we were enemies, we were reconciled Rom. 5. 10. to God, by the death of his Son, much more being reconciled shall we be saved by his life. Theoph. But could the judgement of God be no otherwise satisfied for our sins, except his beloved Son had taken upon him our nature, therein to suffer death, the death (I say) of the Cross? Mat, No; for man which hath offended the infinite Majesty of God, doth deserve infinite punishment, that is to say, eternal death, which could not be suffered and overcome of any, but of the eternal and infinite Son of God. Moreover, the justice of God required this, that the nature which had sinned, should suffer the punishment of sin. But because God could not suffer, and man could not overcome death, it was necessary that the Redeemer should be very God, & very man, to do both. Wherein also it is to be marked, how near an atonement God hath entered into with us by Christ, in whom the parties at variance be inseparably joined together: whereby it is come to pass, that God hath turned the fall of man to his great good: for, thereupon he hath taken occasion to unite us more nearly with himself. Rom. 5. 20. Wherefore where sin was increased, there grace hath abounded much more by Christ. Theoph. Hitherto we have heard sufficiently of the first point, namely, how Christ hath satisfied the judgement of God for our sins: now let us come to the other; which is, by what right we may claim to ourselves everlasting life. Mat. By a double right through Christ. First, because for us he hath fulfilled the whole Law, Levit. 18. 5. and God hath promised life to such as fulfil it. Secondly by the right of inheritance. For after that Christ is made ours, we are not only partakers of his spiritual riches, as his perfect righteousness and obedience, whereby we are accounted just before God, but also of his dignity, namely, that with him we are reckoned and taken for the children of God. Rom. 8. 17. Therefore Paul saith, If we be sons, we are also heirs; heirs indeed of God, but heirs annexed with Christ. And again in another place, he calleth eternal life the inheritance of the Saints, and so he compriseth both the rights, by the which we lay claim to Colos. 1. 12. it for ourselves. Theoph. Therefore in Christ alone we find all things necessary to salvation. Mat. Yea verily: For in him there is righteousness, and the fullness of life, and without him, man full of sin, findeth nothing but everlasting malediction and Act. 4. 12. curse. Therefore Peter saith: that neither salvation is in any other: and that there is no other name under heaven given among men, whereby we may be saved. For this cause also, the name of jesus Christ was given him from heaven, by the which his office is plainly set forth, that is to say, all that which he hath performed for our salvation, and doth still perform. Theoph. Go to therefore, tell me what the name of jesus Christ signifieth, as also of whom it was given him. Mat. The name jesus signifieth (Saviour): and an Angel gave it to the Son of God, because (as he himself expounded it) he should save his people from their sins. Concerning the name of Christ, it is to be understood, Mat. 1. 21. that in times passed in the old Testament, Christ was figured or shadowed in the Kings, Prophets and Priests, who when they were consecrated, were anointed with oil, which signified the gifts of the holy Ghost. Now the Redeemer promised, in Hebrew was called Messiah, but in Greek it is translated by the Dan. 9 25. word Christ, which in Latin signifieth anointed. By which name, we are taught that he is the chief. 1. King. Luc. 1. 33. 2. Prophet. Deu. 18. 18 3. Priest. Psal. 110. 4 Howbeit he was anointed not with common visible oil, but with the grace of the holy Ghost, & that most fully, that from him as from the head, it might be powered into each member, namely into all the faithful: in so much as they also together with him are made Kings, Prophets and Priests. Now the name of Christ hath been retained in all tongues, because the Apostles themselves wrote in Greek. This therefore is the cause, why that name was given unto him, as also why all the faithful are called christians: even because they be partakers of his anointing, & therefore of his kingdom, prophesy, and priesthood. Theoph. Of the office of Christ. First therefore we must see, how Christ performed the office of King, Prophet and Priest. And afterward how he communicateth the same with the faithful. Mat. He did the office of a king, when by his divine power, he delivered us from the tyranny of our enemies, the devil, sin and death, whom he overcame, that he might make us his servants, and subjects to his kingdom: which indeed he doth continually exercise in us, when he ruleth us by the sceptre of his word, and by the power of his spirit He did the office of a Prophet, in that he declared all the will of God unto us by his word: he gave the holy Ghost, by the help whereof it might be understood of us, and we yield our consents unto it. This office also he exerciseth every day, when by the ministery of the word and working of the Spirit he causeth us daily to profit and to go forward in that knowledge. Finally, he did the office of a Priest, when upon the Cross he offered his body and blood for us to God the Father, that he might be a satisfaction for our sins. The execution of which office is also at this day, when he maketh intercession for us. Now this priesthood of Christ is the truth, and fulfilling of all the sacrifices of the old Testament. Theoph. Let us now speak of our kingdom, priesthood, and prophetship. Mat. Apot. 1. 6. We are spiritually kings in Christ, that we may overcome the devil and sin. 1. Pet. 2. 9 We are Priests, through him to offer up an acceptable sacrifice of praise to God. Act. 2. 17. We are prophets, that being taught the truth, we may teach others, and open to them the mysteries of the kingdom of Heaven. Theoph. It hath been sufficiently declared, how Christ hath delivered us from condemnation, as also by what means he hath made us fit to attain to eternal life. Now the third point remaineth, namely, why it is necessary, that his gifts should be made ours. Mat. Because otherwise they shall no way help us to the satisfying of the perfect justice of God: even as other men's riches profit not to deliver us out of debt, except they become ours. Theoph. How therefore may his gifts become ours? Mat. If we be made one with him. For by the benefit of that union, we are made partakers of all his spiritual Of the union with Christ. graces and riches, which are no less imputed unto us before God, than as if they were ours by nature. For this cause the Apostle saith, Coloss. 1. 22. that we are by Christ reconciled in that body of his flesh through death. By which words of his, he meaneth, that the merit of Christ's death pertaineth not to any, but unto such, as be grafted into his body, and are made his members. Theoph. Can therefore no man be partaker of Christ's gifts, except he be made one with him? Mat. He cannot Even as a woman cannot be partaker of the riches and honour of some great man, except she be joined with him in marriage, that they become one body and one flesh: the members also cannot draw life from the head, if they be not joined with it. There is therefore no true partaking of Christ, except there be an union with him. For this cause therefore Christ said to the Capernaits, Unless ye eat of the flesh of joh. 6. the Son of man and drink his blood, ye shall have no life in you. In which words he plainly showeth, that we are not partakers of his gifts unto salvation, except we be as nearly coupled with his humanity, as meat and drink are joined with our body, which of all others is a most near union. For, meat & drink, when they are digested in our stomach, are so turned into our substance that they cannot be distinguished, much less separated from it. Theoph. This doctrine also is above the capacity of man. Mat. Ephes. 5. 32. It is indeed. Wherefore Paul speaking of it, saith, that it is a great mystery. Now if we can never so little see the body of the Sun, but our eyes do dazzle: how can our minds pierce to that inaccessible light of the divine majesty, to conceive his heavenly mysteries? such as be the points which we have handled first, 1. Concerning the Trinity. 2. Of the union of two natures in Christ. 3. And of coupling the faithful, with the human nature of Christ. It is therefore our duty, rather holily to believe these three fundamental points, or principles of Christian religion, then curiously to examine them by the rule of our reason. CHAP. FOUR Of Faith, by the which we are made one with Christ, and so be partakers of all his gifts. Theophilus. HItherto I have hard. First that God which is perfectly just, doth no way absolve the guilty. Secondly, that men, which are most miserable sinners, are before the justice of God, guilty of eternal death Thirdly, that jesus Christ by his death hath satisfied the exact righteousness of God; which is imputed unto us, to the end that being set free from condemnation, we may be partakers of eternal life, so as we be joined with him. It remaineth therefore that I understand, how we are made one with Christ. Mat. By faith, even as he himself testifieth in the prayer which he made to God for all the faithful, in these words; joh. 17. 20. Father I pray thee for such as shall believe in me, that they may be all one, as thou (O Father) art in me and I in thee, that they also may be one in us. Whereunto also that saying of Paul is to be referred, Ephes. 3. 17. that Christ dwelleth in our hearts by faith. And hereupon it is, that these sentences be often repeated in the Scriptures. 1 That every one which believeth in him is absolved an● discharged. Act. 13. 39 2 Is made the child of God. john 1. 12. 3 Doth not perish, but hath everlasting life. john 3. 16. In which places those things be attributed to faith, which we receive of Christ alone, to the end we may understand, that both he and his gifts are committed to us by faith. Theoph. Thou hast touched a little concerning the righteousness of faith, which I desire to have declared Of justification. by thee somewhat more at large, for I perceive that Paul oftentimes speaketh of it. Mat. To be justified before God, is to be accounted just, that is to say, without blot, & unreprovable. Now Paul doth often handle this point, because it is one of the special grounds of our faith. For no man can please God, but he that is justified. Theoph. How so? Mat. Because as God is perfectly just and holy, so he loveth holiness and justice: on the other side he hateth unrighteousness, & therefore we can have no fellowship with him, to be partakers of his heavenly glory, except we be perfectly righteous. Therefore he saith, that no unclean thing shall enter into the holy Apoc. 21. 27 City. Theoph. How then are we justified or made righteous before God? Mat. In the Scriptures, there be two righteousnesses set forth to us, which also do very much differ the one from the other. These are. 1 The righteousness of the law, and 2 The righteousness of faith. But the holy Scriptures do teach us, that we cannot be justified by the former, which is of the Law, to the end we might fly to the other, which is of faith. Theoph. Declare unto me, wherein both these righteousnesses do stand, as also what the difference is between them. Math. The righteousness of the law, is the perfect keeping of the law. For if we did but fully and perfectly fulfil whatsoever that commandeth, we should by our works be just before God, neither should we need any other righteousness. But the Apostle in diverse places showeth, Rom. 3. 20. Gal. 3. 11. that this can not be, for as much as all men be sinners, and therefore unrighteous: (which shall not be omitted by us when we speak of works) and therefore he concludeth, that we are justified by faith. But the righteousness of faith, is the righteousness of jesus Christ, which by faith is freely imputed unto us of God. By these things thou mayst understand, what the difference is betwixt the righteousness of the law, and the righteousness of faith. 1 The Law requireth it of ourselves, but faith calleth us from ourselves to seek for it in Christ, in whom only it is, and that indeed perfectly. 2 Again the Law requireth us to observe and do all that it commandeth, otherwise it threateneth the curse But faith requireth this one thing, namely that we believe, and promiseth all kind of blessings to such as believe. 3 Finally the righteousness of the Law coming from ourselves, should set up merit, & put away grace. Contrariwise the righteousness of faith, which is from God, taketh away merit, and setteth up grace. Theoph. Now I understand, wherein both these righteousnesses consist, and in what things the one differeth from the other: But I think it may be gathered of your words, that we are not properly justified by faith, but by the merit of Christ. Mat. Thou gatherest rightly: For if faith should justify by any inward virtue, as it is always weak & imperfect, our righteousness also should be imperfect. Faith therefore is as it were an instrument wherewith we take hold upon our perfect righteousness, which is in Christ: which Paul plainly expresseth in these words; All have sinned, and are deprived of the glory of God: Rom. 3. 23. 24. 25. but are justified freely, that is to say, by his grace, by the redemption made in jesus Christ, whom God hath set forth to be a reconciliation through faith in his blood. 1 First the Apostle witnesseth, that all men be unrighteous, for as much as all men have sinned, and therefore be deprived of the favour of God. 2 Then he teacheth us, that the righteousness, by the which we are justified before God, hath the foundation in the only merit of Christ's death, wherewith God is pacified, so as he is become merciful and fanourable unto us. 3 To conclude, he showeth that freely by faith, we are made partakers of that righteousness of Christ. How often soever therefore this manner of speech is used by the Apostle: we are justified by faith; he understandeth, that this is done by the most perfect righteousness, obedience, and satisfaction of jesus Christ, which gifts are imputed unto us, when we are by faith made one with him. Theoph. it followeth then, that all our righteousness is only in imputation. Mat. Yea truly. For it is necessary to the end we may be accounted righteous before God, that our unrighteousness be not imputed unto us, and that Christ's righteousness be imputed. Now Christ performeth both these, the imputation of whose gifts, causeth that our sins be not laid to our charge, for as much as by the benefit of that imputation they be covered & removed out of the sight of God, although he knoweth every one of them, so as he can tell their very number. This case therefore standeth as it doth with the blackness of a coal set on fire, which blackness we know to be in the coal, although we see it not with our eves. Theoph. Psal. 32. 1 That excellent saying of David calleth these things to my remembrance. Blessed are they whose iniquities be forgiven, and whose sins be covered Blessed is the man to whom the Lord imputeth not sin. But seeing our righteousness and all our salvation dependeth upon faith in Christ, tell me what faith is. Mat. Faith in Christ, is a certain special assurance, by the which we know that we are partakers of the merit of the death and resurrection of Christ, so as it is satisfaction for us, and forgiveness of all our sins: which indeed is the foundation of the Christian faith. Gal. 2. 16. joh. 6. 47. Rom. 3. 23. Ephes. 2. 8. Whereupon it is that they be indifferently used. For sometime the scripture saith, that we are justified by faith in Crhist: and sometime it ascribeth it simply unto faith. Theoph. What then is faith? Mat. Of Faith. The word faith hath many significations. For sometimes it is as much as a promise to perform somewhat: thereupon to keep faith, is the same with standing to a man's promise. signification 1 Hereunto may be referred the saying of Paul: God is faithful: as if he had said, that God (which men do often) never faileth of his promise. signification 2 Sometimes also it is taken for the gift to work miracles: as when Paul saith, 1. Cor. 13. 2. that if he had all faith, so as he could remove mountains, yet if he had not love, that he were nothing. signification 3 Besides it signifieth the wholesome doctrine of godliness, as when Paul chargeth Titus; Tit. 1. 13. Admonish them that they be sound in faith. In which sense he is commonly said, to think ill of the faith, which erreth from the purity of doctrine. signification 4 But the most proper signification of the word faith, is that whereof we speak in this place, whereof also there is so often mention in the Scriptures, Gal. 2. 16. Ephes. 2. 8. when in every place we are said to be justified and saved by faith, and that without faith no man can please God. Heb. 11. 6. Then indeed faith is the certifying of us of the love of God toward us. Theoph. But why saidest thou at the beginning, that faith in Christ is the foundation of faith itself? Mat. Because we cannot certainly determine, that God will be merciful unto us, except we do first know that Christ by his death hath made satisfaction to God for our sins, and reconciled him unto us. Therefore Peter saith, 1. Pet. 1. 21. that through Christ we believe in God, which raised him from the dead, and gave him glory, that our faith and hope might be in God. From whence it is easy to gather, that Christ is the only foundation of our faith, which the holy Ghost hath engraven in our hearts. And this is as it were the sum of the Christian faith, which commonly is called the Apostles Creed. The exposition of the Apostles Creed. Theoph. Let us therefore speak of this confession of faith, the whole whereof I desire thee to expound unto me. But before I come to the parts of it, I will propound three things, wherein I desire to be satisfied of thee. proposition 1 First, why it is called the Apostles Creed. proposition 2 Secondly, seeing the doctrine which is contained in it, generally belongeth to all the faithful, why we say: I do believe in God, not we believe in God. proposition 3 Thirdly, what properly it is to believe in God. Mat. The word (Symbolum) which in English sometimes we translate Creed, in this place signifieth as it were the gathering together of many parts into one: which term doth not unfitly agree to the confession of faith, which we see is made of many articles. Now it is called the Apostles Creed, because it containeth as it were a brief sum of all the Apostolical doctrine, written in the books of the old and new Testament. Theoph. Let us come to the other point whereof I doubted: why do we say rather, I believe in God, than we believe, seeing this doctrine is general, and all Christians are bound to believe it? Mat. That is for two causes. cause 1 First because every man can give testimony of his own faith, but of another man's faith he cannot. cause 2 Secondly, to the end we should understand, that these articles were not written so much to teach us, as that by them we should be built up to salvation: otherwise they should profit us no more, then if a sick man saw a medicine having virtue to drive away a malady, the working whereof he knew, and yet did neglect to take it. Now, we profess that applying of it to ourselves, when every of us saith, I believe. Theoph. As far as I perceive, there is no little likeness, between the sickness of the body and the sickness of the mind, as also between the way of attaining the health of the one, & the health of the other. Mat. Yea indeed, there is great likeness. For, as in the sickness of the body, there be three degrees to the obtaining of health, that is to say, the 1 Knowledge of the sickness. 2 The knowledge of the remedy. 3 And the applying of it. So also it fareth with our spiritual sickness, sin. For, whosoever knoweth that sickness, is come to the first degree of health. If he know the remedy which is Christ, he is in the second. But all this is to no purpose, except the remedy by applied by faith. Theoph. Let us therefore come to the third. What is it properly to believe in God? Mat. To believe in God. When we speak of God, we say that we believe three manner of ways. belief 1 First to believe one God. belief 2 Secondly to believe God. belief 3 Thirdly to believe in God. Whereof the first two degrees are they, by the which at length we come to the third. To believe one God, is as much to say, thou believest that there is one God. To believe God, is to believe that God is true concerning his promises declared in his word. To believe in God, is according to those promises to put thy whole trust and hope in God: which belongeth to the faithful only, who by true faith apply those promises to themselves. Theoph. Thou dost then account them infidels, that stand still in the first or second degree. Mat. I do indeed: for they believe no more than the devils themselves do. Theoph. Thou hast satisfied me, we are therefore to come to the parts of the Creed. Mat. The parts of the Creed. They are four. 1 Of faith in God the Father. 2 Of faith in his son jesus Christ. 3 Of faith in the holy Ghost. 4 And concerning the Church. Theoph. Why our faith is referred to each person by itself. But why is our faith distinctly referred to every person by itself, seeing that it is one God, in whom we believe? Mat. That our faith may be the better strengthened which is then done, when severally we perceive what each person by his distinct property, hath wrought in our salvation. Our faith notwithstanding is referred to one God. Theoph. How? Mat. It is all one, as if a man should say, I put all my hope and trust in one God, of whose love I can not doubt: For, whereas he is distinguished into three persons, every one of them confirmeth in me the assurance of that love. For the Father hath both created me by his omnipotency, and doth also guide me by his merciful providence. The Son hath redeemed me by his death, reconciled me to God the Father, and even now maketh intercession to him for me. The holy Ghost by his divine power hath sanctified me, & joined me with Christ & his Church, that with it I might be partaker of all his gifts, until he bring me unto eternal life. The first part of the Apostles Creed, which is of faith in God the Father. Theoph. In this exposition of the Creed, which thou hast even now made, there be some few things whereof I will ask thee. I will keep the order of the parts in propounding my questions. Whether the Father only created us. I will therefore begin with God the Father, by whose gracious providence, thou saidst that we are ruled. question 1 First I demand therefore, whether the Father only created us? question 2 Secondly why thou makest here mention of his merciful providence, whereof there is no one word in the Creed. Now answer me to the first. Mat. Those three persons for as much as they have all one essence, namely the Godhead, and therefore are one God, do nothing apart, or a sunder one from the other. Therefore, both in our creation, redemption, and sanctification, every one of the persons wrought according to their distinct property. Theoph. In those three divine works, show me this distinctly. Mat. Psal. 33. 6. Concerning the creation, the Scripture doth teach us, that the Father made all things by his word, that is to say, by his Son, and by his spirit. Concerning our redemption, the Father (saith Christ) so loved john. 3. 16. the world, that he gave his only begotten Son to the death for our redemption, which death the Son suffered by the power of the holy Ghost. The same also Heb. 9 14. so is to be understood of our sanctification, whereof the Father is as it were the beginning. For Christ praying for the faithful, saith: Father sanctify them. The matter of our sanctification is in the Son, for he addeth; john. 17. 17. & 19 I sanctify myself, that they also may be sanctified. And the holy Ghost is as it were a conduit, through the which that holiness floweth from Christ, which is the head, into us that are his members. Theoph. How cometh it to pass then, that the Scripture ascribeth creation to the Father, redemption to the Son, and sanctification to the holy Ghost? Mat. Why the Scripture ascribeth the creation to the Father. It is in respect of our rudeness, because the work of the Father is more manifest & evident in the creation, the work of the Son in the redemption, and the work of the holy Ghost in the sanctification. For, Gen. 1. in the creation the Scripture setteth the Father before us as some mighty king commanding. In the redemption, it setteth forth the Son, Phil. 27. which manifested himself unto men in the flesh, wherein he suffered death for us. In the sanctification it setteth forth the holy Ghost, Tit. 3. 6. 1. Cor. 6. 19 Act 4 24. Rom. 4. 9 1. Cor. 12. 3. which declareth his divine virtue and power whereby he dwelleth in us. Hence it is that the Father is called the creator, the Son our Lord, that is to say redeemer, and the Spirit holy to the end we may understand that we are sanctified of it. Theoph. Wherefore sayest thou, that when the Son is called our Lord, it is all one as if a man did call him redeemer? Mat. How Lord signifieth redeemer. Because he hath gotten this Lordship by his redeeming of us. For, so he hath delivered us from the tyranny of the Devil, and made us subject to his own kingdom. Theoph. I had thought the holy Ghost had therefore been called holy, to note the holiness wherewith he is endued. Mat. Why the holy Ghost is called holy. Surely in that sense he cannot be called holy more than the Father, or the Son, who it is certain are also holy: But therefore he is called holy, in respect of the holiness which he worketh in us. Theoph. Touching the first part, I require no more. I come therefore to the other. Wherefore thou makest mention of the gracious providence of GOD, whereof this confession of our faith maketh no mention at all. Mat. Of the providence of God toward the faithful. The providence of God is joined to the creation with so near a band, that of the one, the other doth necessarily follow. For it is altogether contrary to the nature of God, to neglect all things after he had once made them, especially when we speak of the elect, for whose salvation he gave his only begotten Son unto death. Howsoever therefore God do guide all things by his providence, as it is before declared of us, yet after a special manner he looketh upon the faithful, to be present in their necessity, and to deliver them from dangers, whom whosoever toucheth, toucheth the apple of his own eye. Now all these Zach. 2. 8. things are plainly comprehended in the article, which is of the faith in God the Father. Theoph. Go to therefore, handle each point by itself. Mat. I believe in God the Father. When we call God father, it is first indeed in respect of Christ, which is his only begotten Son. Notwithstanding from thence we gather, that he is a father to us, whom through him, or for his sake, he hath adopted and taken for his children. Therefore the name of Father doth secretly contain in it, the love of God towards us. Omnipotent. He is called omnipotent, not so much that we should know that he is able to do whatsoever he will, as, because he not only wisheth us well, but also can do his own pleasure, so as nothing can keep him from being present with us. Mat. 19 16 Maker of heaven and earth. Finally, he is said to be the maker of Heaven and Earth, Act. 4. 24 not only to teach us that all things in heaven and earth were made by him, but also to show, that he hath all things under his hand, to be a help unto us if need be. And that he doth so bridle the devil, and all our enemies, that they cannot hurt us. Therefore the faithful do not in vain put their trust in God, but with David may say: Psal. 18. 6. The Lord is with me, I will not fear what man can do unto me. Psal. 23. 4 Although I should walk in the valley of the shadow of death, I will fear none ill, because thou art with me. Theoph. But often times it falleth out, that the faithful are most cruelly handled by their enemies. Math. Mat. 10. 30 That never cometh to pass but by the will of God, without whom not one hair can be plucked from us. Whereupon it is, that he which loveth us (for he is our Father, and also is omnipotent) doth not suffer them so much as that, but to our good. Theoph. Were it not more fit, if we said according to the common received opinion, that these were only by the sufferance of God, and not by his will? Math. No man can separate the sufferance of God from his will, but he doth manifest injury unto God, and taketh from us a chief part of our comfort. Theoph Why so? Mat. Because by that means God should be made idle, and all occasion of putting our trust in him should be taken away. And indeed the state of the faithful were most unhappy, if they lay open to the assaults of raging Satan, and to the bloody lust of the ungodly. job. 1. 12. But the holy Scriptures teach us far otherwise, that the devil could do nothing to job, before he had obtained leave of God. Also that he could not enter Mat. 8. 31. into swine, but when Christ bade him. And that the wicked be in the hand of the lord Psa. 17. 14. That Sennacherib the enemy of God's people, was a rod of God's wrath, Isai. 10. 5. and the staff of his hand. Theoph. But how can it be, that evil things should be done by the will and appointment of God, and he allow them not? is not this altogether unworthy of God? Moreover if that were true, the wicked should be without fault, seeing that when they do evil, they execute the will of God. Mat. Although evil things can not be done without the will and appointment of God; yet he neither willeth nor alloweth them, so far forth as they be evil, but rather abhorreth them, as clean contrary to Psal. 5. 5. his nature But the good which by his marvelous wisdom he bringeth out of those evils, he both willeth and alloweth. Which may be seen in the very death of Christ, whom Peter affirmeth to have been delivered Act. 1. 23. by the determinate counsel and foreknowledge of God, out of the which he brought the salvation of the world, although he neither allowed the treason of judas, nor the wicked envy of the jews. hereupon it is, that notwithstanding the wicked do the will of God, yet are they no whit the less guilty before him. For they have no purpose to do it. Theoph. Therefore unless I be deceived, the wicked do not the will of God, but God doth his will by the wicked. Mat. Thou judgest rightly. For the purpose of the wicked in doing the will of God, is far unlike the purpose of God himself. Which Isaiah himself doth plainly note, speaking of Sennacherib. For, after that Isai. 107. he had said, that he was the rod of God's wrath, and the staff of his hand, whom he sent to a dissembling nation, whom also he would command to pray and to take the spoil of the people of the lords wrath, strait way he addeth: But he thinketh not so, neither will his heart esteem it so, for he imagineth to destroy and to cut off not a few nations. Theoph. God then is the marvelous workman which can use any instrument to do his work by. Mat. Yea indeed, he useth both good and evil to his glory, but in far unlike respect. For, he guideth the affections of the former, namely of the Angels and of the faithful, by his holy spirit, so as the work which he doth by them is altogether good. But the other, that is to say, the devil and the wicked, are moved by their own malice, and so they do wholly differ from God, who nevertheless by his wonderful wisdom doth so guide their actions, that in the end they fall out unto his glory. Theoph. This doctrine excellently agreeth with that which I have heard of thee more than once: namely that the sins of the wicked be from themselves, but while as sinning they do this or that thing, that is of God. Mat. Thou gatherest well. For, so doth God execute his judgements. For he punisheth sin with another sin, and for the most part with a sin of the same kind. As murder with murder theft with theft, according to the unchangeable sentence pronounced by himself. Gen. 9 6. Whosoever sheddeth man his blood, by man his blood shall be shed. Isai. 33. 1. Woe to thee that spoilest, when thou hast made an end of spoiling, thou shalt be spoiled. Theoph. But often times it falleth out that the wicked prosper, so as they be free from all adversity, yea from deserved punishments, & the godly every where be pressed down with afflictions. Mat. Indeed, God punisheth some sins in this world, that both his providence and justice may appear, for else he might seem not to care what men did. And again he leaveth many things unpunished, that we may understand, there is another life after this, wherein he will most severely revenge all the sins of men, yea with the greatness of punishment recompense his long patience toward them: wherewith by his innumerable benefits he called them to repentance. But concerning the afflictions of the godly, when God sendeth them, he hath regard both to his own glory, and to our salvation. For, according to the saying of the Apostle, all things work together for the best Rom. 8. 28. unto them that love God. I omit that there may be many Hypocrites among the faithful, whose sins God doth worthily punish. Theoph. Of afflictions. But what profit may the faithful reap by their afflictions? Math. What profit? not one kind but many, which for the help of memory, I will bring into six heads. Theoph. Declare the first. Mat. The first use of afflictions, humility. By them God bringeth us to humility, while by our own experience he proveth, that what soever goodly thing we wondered at in ourselves is nothing. hereupon was that speech of David, With rebukes thou chastisest men for iniquity, thou makest his beauty to consume as a moth: surely every Psa. 39 11 man is vanity. Theoph. What is the cause that God doth so humble us? Mat. 1 First, that all glory and praise may be given unto him alone. 2 Secondly, that we may put away that same vain confidence which naturally sticketh within us, so to fly to him alone; and to put our trust in him. 3 Last of all, that we may be the better prepared to receive his gifts, 1. Pet. 5. 5. which he giveth not but to the humble. Theoph. Come to the second point. Mat. The second use of afflictions, repentance. By afflictions God calleth us to true repentance. For when he chastiseth our sins, he doth this to make us understand, how much he detesteth sin, wherein we do not a little flatter ourselves, that so also we might detest them. Moreover, with this he tameth the rebellion of our flesh, even as husbandmen are wont to tame their stout cattle with the plough, and daily more and more teacheth us obedience: hereupon David saith, It is good for me that I was afflicted, that I may learn Ps. 119. 71. thy statutes. Theoph. This bringeth that to my remembrance, which before this time I have heard of thee: namely that God by afflictions doth correct our vices, that he may allure us unto virtue. Mat. Thou sayest well. For, even as iron if it be not occupied is marred with rust, and the earth except it be dressed bringeth forth only briars and brambles. So also the godly, if they be not exercised with diverse afflictions, do as it were fall a sleep in their pleasures, and become dull and slow to God's service, so as in stead of fruits beseeming repentance, they bring forth nothing but vanity and folly. Therefore the Apostle sayeth to the Hebrews: Heb. 12. 11. every affliction for the present time seemeth not joyous, but grievous, but afterwards it bringeth the quiet fruit of righteousness unto them that are thereby exercised. Theoph. It is now time to come to the third point. Math. The 3. fruit of afflictions pity to others. By afflictions God worketh this in us, that we learn to pity such as be in distress. For no man hath compassion or suffereth with another, who himself hath not suffered before. By this argument the Apostle to the Hebrews proveth, that Christ will have compassion upon our afflictions, and that he will be our advocate, with his Father. These be his words: we have not an high Priest which cannot be touched with the feeling of our infirmities, but such a one as was in all things tempted in like sort, yet without sin. Theoph. Go forward, declare unto me the fourth point. M The fourth use of afflictions, prayer. By afflictions, the Lord shaketh of our drowsiness, and doth stir us up to earnest prayer. In so much as not without good cause, afflictions be called the school of the holy Ghost, where we are taught to pray well. The Lord also commandeth us to pray in the time of trouble, & promiseth that we shall be heard. Call upon Psal. 50. 15 me in the time of thy trouble, and I will deliver thee, & thou shalt glorify me. Which all the faithful do often prove true in their own experience. For, as the same Prophet saith: Psal. 34. 19 the Lord is near those that be broken in heart, and will save the contrite in spirit. Theoph. That is a most excellent use of afflictions. Now declare the fift. Mat. The fift use of afflictions, the trial of our faith. By them the Lord bringeth our faith to light, that we may be confirmed in it: For Peter saith, 1. Pet. 1. 7. that it is tried no otherwise, than gold is tried in a furnace of fire: which similitude is most fit. For, as the fire either consumeth base things, as it doth wood or straw. or else hardeneth, as it doth the clay; but precious things, such as be gold and silver it melteth and cleanseth so there be diverse effects of afflictions, according to the variety of the persons to whom they be sent. For, they do either consume the wicked through impatience, or else they harden them through despair. 1 On the contrary side, they soften the hearts of the godly to call upon God. 2 They cleanse their hearts, for as much as by afflictions our concupiscence is mortified. 3 Finally they try our faith, For, while the Lord doth temper the bitterness of them with his love and gentleness, he causeth us to take them patiently, and to fashion ourselves to his most holy will, by the which means our faith is manifested. Hereupon james calleth afflictions by the name of temptation. jam. 1 12. Blessed is the man which endureth temptation. For when he hath been tried, he shall receive the crown of life. Whereunto also that is to be referred, which is spoken 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 giveth us in afflictions, by experience proveth unto us the truth of his promises, by the which we are for the time to come confirmed in the hope of eternal life. Theoph. Indeed the former four verses of afflictions are most excellent, and this fift is nothing inferior. Hasten therefore unto the last. Mat. The sixth use of affliction, the renouncing of the world, and desire of eternal life. By afflictions God will call our minds away from these earthly things, that we may earnestly desire the life to come. For the Israelites if they had not been ill entreated, both in Egypt, and in the wilderness, would never have thoroughly thought upon going to the land of Canaan, which was a figure of the heavenly inheritance. Therefore God doth as a careful nurse, who when she would wean the child, layeth some bitter thing upon the teat, to cause the child to hate and abhor it. Thou hast now how many ways afflictions be necessary for us. Thou seest therefore that we are not without cause warned by the Apostle, to bear them patiently, as sent from God our father, when he saith; Heb. 12. 5. 6. 7. 8. My son despise not the chastening of the Lord, neither faint when thou art corrected of him. For, whom the Lord loveth he chastiseth, and scourgeth every son whom he receiveth. If you endure chastening, God offereth himself unto you as unto sons. (For what son is there whom the father chasteneth not?) But if you be without chastening, whereof all be partakers, verily you are bastards and not sons. Moreover we had the fathers of our bodies chastisers of us, and we did them reverence, should we not much more be in subjection to the father of spirits, that we might live? For they indeed for a few days corrected us after their own pleasure, but he chastiseth us for our profit, that we might be partakers of his holiness. Theoph. There is no cause then, why the faithful in this world should look for all prosperity. Mat. True, unless they will deceive themselves: for otherwise it were necessary, that 1 The devil should be without envy. 2 The world without malice. 3 And we ourselves without sin. But the Devil will always burn in envy against the faithful. The world with malice and mad hatred, and our sins will minister sufficient matter unto God, (who in the mean time hath care of our salvation) to give the rains unto those our enemies, to molest and trouble us. Wherefore according to the saying of the Apostle, 2. Tim. 3. 12 let all such as desire to live godly in Christ jesus make their accounts, that they shall suffer persecutions. Of prosperity. Add hereunto, that prosperity is not always profitable for us, nay oftentimes it hurteth us. Theoph. Why so? Mat. Because often it hindereth our salvation, for it bringeth forth fruits, altogether contrary to those, which we reckoned up even now. 2 For, it maketh us proud and insolent, and keepeth us from the acknowledging of our sins. 3 It stirreth us up to serve our own wicked lusts, and it is unto them, as a bait, wherewith they are more and more set on fire. 4 It maketh us negligent in prayer, and as it were putteth out in us the desire to pray. 5 It provoketh us to impatience and wrath, and maketh us void of the affection of mercy. 6 Finally, it maketh us drunken with the love of ourselves, and of the world, & draweth us away from the meditation of the heavenly life. Act. 14. 22. Therefore, not without cause the Scripture testifieth, that we must through many afflictions enter into the kingdom of God. Now these in the holy writings, are not seldom called strikings, to the end we might know them to be as it were certain spiritual medicines, which be diversly administered by God himself the best spiritual Physician, to sundry purposes, according to the quality of our sicknesses and necessity. Notwithstanding, he dealeth always so gently with us, that he suffereth us not to be tempted, above that we are able to bear. For, while he chastiseth us with the one hand, he doth lift us up with the other, and causeth, that the issue of the affliction is always happy. And so he declareth his goodness to us in adversity, as well as in prosperity. For, often, he tempereth them both together, or sendeth them by course, lest we should be too much puffed up with prosperity, or thrown down with adversity. Hereupon the Prophet saith: Psal. 30. 5. weeping may abide in the evening, but joy cometh in the morning. And that more is, he useth this course of things, that we may the more acknowledge, what the sweetness of prosperity is, & so be more earnestly bend to yield him thanks. For, as it is in the proverb: Sweet things deserved hath not be, Which before did bitter never see. Theoph. Hitherto thou hast declared certain very excellent points concerning afflictions, which if they be earnestly fixed in our minds, they will bring no small comfort, nor a little stir us up to patience. Now these unless I be deceived, are 1 First, that afflictions come not to us, but by the will of God. 2 That they be sent unto us from God to our good. 3 That God will assist us to the patiented bearing of them. 4 That God promiseth us a blessed issue, yea at length a full deliverance. 5 Finally, that by means of them, prosperity is made more pleasant and delectable. Mat. Thou passest over the chief point, that is to say, the fatherly love that God showeth even then when he doth chastise us, for he always dealeth mercifully and gently with us in the very afflictions. Which thing David witnesseth in these words; The Lord is merciful & gentle, slow in wrath, and great in goodness. He is not Psal. 103. 8. 9 etc. wont to chide always, neither will he keep his wrath for evermore. He hath not dealt with us according to our sins, neither hath he rewarded us according to our iniquities. Because according to the height of the heavens above the earth, so great is his goodness upon them that fear him. As far as the East is from the West, so far hath he removed our sins from us. As a father hath compassion on his children, so hath the Lord compassion on them that fear him. For he knoweth whereof we be made, he remembreth that we are but dust. Theoph. Why callest thou this the chief point? Mat. Because unless that love of God be before our eyes in our afflictions there can nothing else be to any purpose: On the other side if this go before, and the other which thou even now reckenedst up do follow, either I am greatly deceived, or else there is no affliction so hard, which a faithful man may not be able to overcome, especially if it be to be suffered for the testimony of the truth of the Gospel. Theoph. Why so? Mat. Afflictions for righteousness. There may five causes be alleged, besides those which thou hast heard already. Theoph. My heart desireth to hear them. Mat. The first is this, that by afflictions for righteousness sake the Lord vouchsafeth us the honour to be Martyrs, that is to say, witnesses of his truth. And so he turneth the punishment joined with shame which we have deserved, into most glorious sufferings. Whereupon Peter speaking of them, saith: that it is better, if so the will of God be, that doing well we should be punished, then doing evil. 2 Another is, that by them we are made like, not only to the holy Patriarches, Prophets, Apostles, & other Martyrs, which lived before our times: but also to Christ himself, which hath set himself before us as a pattern of them; with whom (saith the Apostle) Rom. 8. 17. 2. Tim. 2. 12. we shall no otherwise be glorified, except we suffer with him. 3 The third is, because the glory of God, which ought to be far dearer unto us, than our own life, is thus not a little advanced: for, it cometh to pass, that the very enemies of the Christian truth, are called to the knowledge of Christ, and the weak be confirmed in it, by our constancy, and open confession of God his name. Therefore it was well said of one of the ancient fathers, Tertul. in apol. adu. gent. that the blood of the Martyrs is the seed of the Church. 4 The fourth is, that while we be made partakers of Christ's sufferings, the spirit of God resteth upon us, wherewith we are marvelously comforted. 1. Pet. 4. 14 2. Cor. 1. 5. For, as the sufferings of Christ abound in us, even so through Christ aboundeth our comfort. 5 The fift is, because our reward is great in heaven, even as Christ himself witnesseth, Mat. 5. 12. Yea he willeth us to rejoice and to leap for joy in the midst of afflictions. Paul also saith the same in these words: Luc. 6. 23. The momentany lightness of our affliction, 2. Cor. 4. 17. causeth unto us a far most excellent eternal weight of glory while we look not on things which are seen, but on things which are not seen. For the things which are seen are temporal, but the things which are not seen, are eternal Therefore we have no occasion of heaviness offered unto us by suffering in this sort: yea rather we ought to receive great matter of comfort and joy, as of the greatest good which is wont to be given of God, and as of a special gift which he giveth not, but to his elect, and most dearly beloved children. For Paul teecheth, Phil. 1. 29. that it is given us not only to believe in Christ, but also to suffer for him. In another place also the same Apostle saith of himself; Gal. 6. 14. 4 God forbidden that I should boast in anything, save in the Cross of our Lord jesus Christ, by the which the world is crucified unto me, and I unto the world. The second part of the Apostles Creed, which is of faith in Christ. Theoph. We have spoken largely enough of the first part of the Creed, the matter therefore requireth that we come to the second: which is concerning the son, of whom thou saidest we were redeemed, and that he did continually make intercession for us. I do therefore demand of thee, in which articles that redemption and intercession is contained? Mat. The foundation of our redemption. Indeed redemption hath chief the foundation in the article of the death & passion of Christ, which is as it were the price of our redemption: For by it, joining thereto the resurrection, we were delivered from the tyranny of the devil, and brought into the liberty of God's children, which Christ him self witnesseth in these words, The son of man is come into this world to give his life a price of redemption Mat. 20. 28 for many. Concerning his intercession: it is joined by Paul with the article of sitting at the right hand of God, as a part thereof. These be his words, What is he that Rom. 8. 34. shall condemn? It is Christ which is dead, yea rather which is raised up from the dead, who also is at the right hand of God, and maketh intercession for us. For because the sitting at the right hand of the father, is referred to the dignity, whereunto he is advanced with the father, by a similitude taken from kings, which are wont to place those at their right hand, that be most welcome and acceptable to them, & whom they desire to have most honoured therefore doth he join his intercession with it, to the end we might know, that Christ bestoweth the great authority he hath with his Father in this, that by the benefit of his death, he might become merciful unto us. Theoph. Forasmuch as in these three articles of the death, resurrection, & the sitting of Christ at the right Why there be in the Creed more articles of Christ then these three. hand of the Father, the chief points of our salvation be contained, why were the other articles put into the Creed, especially seeing it is a sum, & as it were an epitome or abridgement of the things which are to be believed to our comfort and salvation? Mat. It was that our faith might be the better defenced, against the temptations of the devil and the flesh. Theoph. I do desire to have these things declared by thee more at large, and to be instructed, to what temptation, each article of the faith is opposed or set against, that if at any time need shall be, I may make my use of them. Matth. The use of the articles of the faith against the sundry temptations. The things which have been spoken by me in the former Chapter, of the person and office of Christ, there is no cause in this place to repeat. This only I will show, that each article is placed in most exquisite order, to the end we might acknowledge in Christ, remedies against every kind of spiritual sicknesses, and against all the punishments which we have deserved. Psal 51. 7. Ephes. 3. As first of all, we indeed be conceived in sin, by means whereof it is that we are the children of wrath. The remedy against this evil, is that, which in the first place we believe of Christ, Conceived by the holy Ghost. Math. 1. 20 namely, that he was conceived by the holy Ghost, that we may know our conception to be sanctified in Christ, so as now even from our first beginning, we are by him consecrated to God the Father. Theoph. Why was it necessary, that for these things Christ should be conceived by the holy Ghost? Mat. Because the natural order of human generation is defiled and corrupted, so as it was altogether necessary, that the holy Ghost should have the work in that conception, to purge and cleanse the substance of the virgin of whom he was conceived, and that thus he might be pure, and far from the blot of original sin, wherewith if he had been defiled, he himself should have needed a redeemer and mediator, so far should he have been from redeeming us, and from being able to reconcile us to God the Father. Ad hereunto, that there can be no joining of the Godhead, with that that is unclean. Theoph. Born of the virgin Marie. Gal. 4. 14. Mat. 1. 13. Wherefore, having mentioned his conception, is it by and by added, that he was borne of the virgin Marie? Mat. It was to teach us, that he did not only take our nature, as one which was made of a woman, as Paul speaketh: Gal. 4. 4. Mat. 1. 23. but also that we might know him to be that very redeemer and Messiah promised to the fathers: for as much as he was borne of a virgin descending from Adam and David, according to the Prophecies 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 nativity, the work of God might the more plainer appear, and that there might be nothing whereby to darken it never so little. Theoph. Declare the other articles. Mat. Because after our conception and birth, for the innumerable sins by us daily committed, we had deserved to suffer even in this life all manner of reproaches and contumelies, and beside in time to come hereafter, most grievous torments both in soul and body, it is expressly mentioned, that Christ suffered all those things for us, when it is said, Suffered under Pontius Pilate. he suffered under Pontius Pilate: for under him, for us or in our steed, he was bound, railed upon, beaten and crowned with thorns Moreover, we had deserved most cruel death with reproach and shame, this also Christ suffered for us: Crucified. Mat. 27. 35 For he was crucified between two thieves, which kind of death was accursed of God himself, for it was appointed for evil doers & wicked men. Dead. But by dying he overcame death, so as death is now to us, not deadly, but making alive. Mat. 27. 50 Moreover, the judge is named under whom he suffered, not so much to prove the certainty of the story, as to teach us that Christ, notwithstanding he were most just & innocent, was for us condemned before an earthly judge, as a guilty person, that by his most unjust condemnation, we should have full absolution and discharge before the judgement feat of God. Theoph. I desire to have that more largely declared by thee, which I heard even now of the death of jesus Christ; namely that by dying he overcame death, so as it is not now deadly unto us, but making alive. Matth. How Christ brought death to death. That thou mayest understand these things rightly, it is to be known, that death when it would have swallowed up Christ, in whom is the fountain of life, was itself swallowed up of him, so as he became deadly to death, according to the prophesy of Hosea; Hos. 13. 14. O death I will be thy death. Seeing therefore by the death of Christ, death is swallowed up in victory, now the faithful are delivered from the tyranny of it. There is no cause then, why we should fear it, nay rather let us be bold to provoke, and as it were to challenge death with the Apostle crying out, 1. Cor. 15 54. O death where is thy victory? Theoph. But it doth still daily exercise it tyranny upon the faithful, for it killeth them. Mat. Death delivereth the faithful from innumerable deaths. Nay rather clean contrariwise: For while it seemeth to kill them, it delivereth them from a thouand deaths, that is to say, from the innumerable troubles of this world, to the end they may live most blessedly in the heavens. Theoph Let us go forward to the rest. Mat We had deserved, that our bodies after death, should be thrust into the grave, which is death's prison, and that our souls should be cast down into hell, to be tormented with everlasting pains. Christ, that he might remedy both these evils, would have his body buried, that so he might pursue death itself being ready to die, into his own hold, that is to say into the grave: whose nature therefore he changed, so as it is no more to us the goal of death, but a place appointed of God, wherein 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 faithful departed, are not dead but a sleep. Whereupon it came to pass, that the fathers of the primitive church named those places wherein the bodies of the faithful were buried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, sleeping places. Moreover, Christ would tarry in the grave some days, that so it might certainly appear, that he was dead indeed. But then he descended into hell for us, He descended into hell. when he endured those most extreme torments and sorrows, even the wrath of God, which we had deserved. Now those were the everlasting punishments, Mat. 26. 38 which we should have suffered. Upon the feeling of these sorrows, he sweat blood in the garden, and not for fear of bodily death, for otherwise he should have been the most fearful of all other men. Moreover these sorrows caused, Luc. 22. 44. Mat. 27. 46 that in the very agony he cried out; my God, my God, why hast thou forsaken me? Yet, not that God ever forsook him, but because he was in out steed, and offered himself to his Father as a bail for us, it was necessary that his divinity should be hidden for a time, until the humanity had suffered all the things, which both here and in the world to come we had deserved Howbeit, the punishment which in respect of us was eternal and endless, in Christ was made temporary and having end, because he himself is eternal and infinite, and therefore he put an end to those everlasting punishments, whereunto we were accursed. Theoph. But this article of Christ's descending into Hell, is placed in the Creed after his burial: wherefore it seemeth, that it cannot be referred unto those pains which he suffered before death: for the order itself is against it. Moreover, this self same thing seemeth to be contained in another article, even in that he suffered under Pontius Pilate, in which words, not those pains only are to be understood, which he suffered in his body, but those also which he suffered in his soul. Mat. This article of Christ's descending into Hell, cannot otherwise be expounded, but as it hath been expounded of me: for if it be referred to his burial, as some would have it, bringing for the confirmation of their opinion those places of Scripture, wherein the grave itself is called by the name of Hell, it shall be nothing else, but a repetition of that which is far more plainly set out in the former Article: which indeed doth not agree to so short a summary as the Creed is. Much less is this article to be understood, of Christ's soul going down into the place of the damned. For Christ said to the thief, this day shalt thou Luc. 23. 43. be with me in Paradise. Moreover, there was no such thing further required, for as much as all things were finished upon the Cross: for he said a little before his death: it is finished. Concerning the order or method, joh. 19 39 it hath been before declared by us, that they which wrote this Creed, looked unto this, that in each article they might set before us, the several remedies, which be ministered unto us by Christ, against all kinds of temptations and spiritual diseases. Therefore they would not only express the pains which he suffered in his body, but also the fearful torments which he suffered in his soul, and which unto us are most terrible, for these we have deserved to endure for ever in Hell itself▪ the temptations whereof far exceedeth that which ariseth of the afflictions of this life, yea and of bodily death. Wherefore having comprehended all these pains generally in this Article; he suffered under 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, He was crucified, dead, and buried: for they purposely joined his burial, that as it were in one row they might comprehend all things, which appertain to the abasing of his body. Which being declared, they added those horrible torments, which he suffered in his soul, in these words; He descended into Hell. Which they did, to the end we may understand, that Christ when he had suffered all the things, which we should have suffered in Hell, did as much, as if by a local descending, he had descended into Hell itself; and that therefore we are free from it. Theoph. Now do I very well allow the exposition of this article which you have delivered, as that which bringeth us no small comfort. Yea I do very well like the order itself. For it is easier to apply the sufferings of Christ to ourselves, when they are reckoned up in that order wherein we should have suffered them, then in any other. Mat. Thou judgest rightly: for the temptation of the second death, that is to say, of the punishments which abideth for us in hell, is wont to come into our minds, after the temptation of the first death. Theoph. Declare unto me the other articles. Mat. The third day he arose again. The resurrection followeth, by the which Christ overcame, death, hell, sin, yea and the Devil himself, and triumphing over them, and leading them captives, Act. 10. 46 Ephe. 4. 8. He ascended into heaven Act. 1. 9 he ascended into Heaven, whither he is gone up with the greatest glory, not so much for himself, as thereby to open a way for us, and to take possession of it in our name, until our souls come to possess it after death, and body and soul together after the resurrection. But because so long as we here live, even after we are by faith made partakers of Christ's gifts, we fall into many sins, which are wont to trouble our consciences, and to weaken our faith, it is by and by added, And sitteth at the right hand of God the father almighty. 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 been mentioned. And so we might understand, that after he had once suffered death upon the Cross for our sins, he doth continually offer the merit thereof unto his father for us, and therefore causeth the father himself to be favourable unto us. Which thing Paul showeth in these words; Christ is at the right hand of the Father, Rom. 8. 34. and maketh request for us. More, he useth that great authority whereunto he is advanced, to the government & help of his church, against all the hurts that might come upon it, and to the accomplishment of our salvation Finally, because (such is the weakness of our faith) some fear of condemnation may assail our minds in that last day, Mat. 16. 27 wherein the Lord will render to every one according to his works: therefore that this temptation may be met with, it is said further; that Christ which is our intercessor, shall also be our judge. And this is the meaning of that article, Fron thence he shall com● to judge quick and dead. wherein we believe that he shall come to judge quick and dead: even that we might be without all fear of condemnation; and contrariwise, certainly know, that by the sentence of the judge himself, we shall obtain salvation. Theoph. Who are those quick, and dead, who thou sayest shallbe judged of Christ? Math. The quick, are they which at that day shall be alive, who also as Paul saith, 1. Cor. 15. 52 shall be changed in the twinkling of an eye: and the dead are they, whom death before shall have taken out of the company of the living. Theoph. But is it necessary, that the dead should rise again in that day, of whom judgement was given before, whether they be good or evil? Mat. These things shall not let their appearing at that day, and that for two causes. 1 The first, because that first judgement, pertaineth only to the soul: but the later to the whole man. 2 The other is, that that particular judgement may be proclaimed before all men, and so there may be a more manifest declaration of God his righteousness. Therefore the Scripture affirmeth, that in that day both good and bad shallbe judged by Christ according to their works: which without doubt shall be brought to light, as it were manifest testimonies, either of the faith, or the unbelief, lying hid in the heart, although faith itself, or unbelief in those that come to years, be special causes either of the salvation or damnation of men, as it is declared by the judge himself; joh. 3. 18. & 5. 24. He that believeth in me, is not condemned: but he which believeth not, is condemned already, because he hath not believed in the name of the only begotten Son of God. Theoph. Why Christ's death is mentioned oftener in the Scriptures, than the other things he did for us I do now at length acknowledge all the articles which appertain to the faith in Christ, to be indeed profitable, yea necessary to the establishment of our faith I would notwithstanding know, why in the Scriptures his death only is for the most part spoken of, as in that place of Paul, Rom. 5. 10. We are reconciled by the death of his son. Mat. By such kind of speeches, the scriptures, desirous of brevity and shortness, of the chief part nameth the whole. Nevertheless, sometimes his resurrection also Rom. 4. 25. is joined because in it Christ overcame death, whereupon it is, that the force of Christ's death hangeth upon his resurrection. For if Christ be not raised up (saith Paul) 1. Cor. 15. 14 our faith is vain. This also is to be noted by the way, that the death of Christ is not seldom understood by his blood, because that pouring out of his blood, amongst other things, which he suffered for us, is verse excellent and notable. Theoph. Bring forth some testimonies for it. Mat. They are to be found every where in the holy writings. Peace being made by the blood of Christ, by him he hath reconciled all things to himself, as well those that be in earth as those that be in heaven, that is to say, both those that be in the Church already received into heaven, as those that be yet in the militant Church below. 1. Pet. 1. 19 We were redeemed not with corruptible things, as silver or gold: but with the precious blood, as of a Lamb without spot, and undefiled, even of Christ. Rom. 5. 9 We are justified by the blood of Christ. The third part of the Apostles Creed, which is faith in the holy Ghost. Theoph. We have proceeded far enough concerning faith in Christ. Now therefore we must come to the third part of the Creed, which is of the holy Ghost, whereunto thou did dost attribute, that it doth sanctify us, and join us with Christ. But there be two things, which I will propound unto thee to be declared. 1 First, wherein that sanctification standeth. 2 Secondly, in what sense thou sayest, that we are by the holy Ghost joined with Christ, forasmuch as even now thou ascribedst that unto faith. Math. The sanctification which the holy Ghost worketh in us, standeth herein, that it amendeth the corruption planted in our minds, and repaireth the decay of our souls, otherwise cast away and undone by original sin. Theoph. Declare to me the effects of that repairing. Mat. First of all, it lighteneth our minds, so as we do acknowledge the true God in Christ, and yield him the worship due to his majesty. Secondly, it reformeth our hearts, working faith in them, which piety or godliness followeth, that is to say, the love and fear of God, from whence also springeth repentance itself. For this faith which lieth hid in the heart, showeth itself, as it were visible to the eyes. But the sanctification whereof we speak, is not seldom 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 virtue worketh in us, steadfastly to believe the things, which in former times we condemned, and that truly repenting, we do the things which be directly contrary to our former actions: Ephe. 4. 24. 2. Cor. 5. 17 we do in very deed seem to be borne again, and to be made new men, as Paul speaketh. And verily then all the parts and qualities of our soul are so reform, as they may seem to be altogether changed. Theoph. What our regenetation 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 judgest rightly: and Paul himself testifieth this, when he saith; Col. 3. 10. that we have put on the new man, which is renewed into knowledge, agreeable to the image or likeness of him that created him. But Christ is he, by whom that likeness of God is brought from Heaven unto us, and communicated by spiritual regeneration, even as Adam by carnal generation had made us partakers of sin with him. Theoph. Thou speakest of two generations, very much differing the one from the other, I mean the first which we have from Adam, from that which Christ worketh in us by his spirit. Mat. Verily, by that first generation we are borne unto sin, but by this latter, we are borne unto righteousness. 2 By the first we are borne children of wrath: by the later, children of God. 3 By the first we are borne unto death; by the later unto everlasting life. And for this cause Christ said to Nicodemus, joh. 3. 3. Except a man be borne again, he cannot not see the kingdom of God. Theop. Hitherto I have heard what sanctification or regeneration is, namely that it consisteth in the understanding of heavenly things concerning our salvation; and in the reformation of our heart & will, which causeth us to believe 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 understanding, and not of the will? For he saith, that we have put on that new man, which is renewed into knowledge Col. 3. 10. agreeable to the image of him that created him. Mat. In that place indeed there is only mention of knowledge, but under the name of knowledge are understood both holiness of life & reformation. Which also in another place are by name spoken of by the same Apostle, when he saith; Ephes. 4. 24. that that new man is put on which is created after God in righteousness and true holiness. Thou seest that in those places, one part is taken for both, because they are at once or together reform by the holy Ghost, although in diverse manner. For to some he giveth more knowledge than reformation. And contrariwise to some others, more zeal and reformation, than knowledge. Theop. But how is it, that there be many also found, unto whom there is given more than common knowledge of God, and of his truth, whose life notwithstanding is most wicked? Math. In deed I grant this, that God sometimes giveth even to the unfaithful some knowledge of his truth, which also for the most part is coloured with great words, and external show. But it is not the right knowledge of the true God, which is always joined with his obedience. Neither in deed can any man know him, but he is strait ways beloved of him: but that love cannot stand, except we do obey his commandments. Therefore john saith, By this we know that we know him, if we keep his commandments. He that saith, 1. joh. 2. 3. I know him, & keepeth not his commandments, is a liar, and the truth is not in him. Theoph. But whether of those two is the better, either the knowledge of God, or the obedience of his commandments? Mat. Indeed knowledge is better than obedience in this, that it begetteth in us both the love and obedience of God: but especially for that by it we are transformed as the Apostle speaketh from glory unto glory, 2. Cor. 3. 18. that is to say, as it were by certain degrees as that knowledge getteth increase in us. Nevertheless that image or likeness of God, doth not so expressly shine in us in knowledge, which for the most part lieth hid in the mind, as it doth in obedience, namely while we live temperately, justly, and godly, for those excellent virtues declare us not to be bastards, but the true children of God. Theoph. Why so? Mat. Because we are thought their children according to the flesh, whose likeness we have concerning the body: so are we accounted his spiritual children, whose spiritual likeness we show in our works. Theoph. Thou callest the words of Christ to my remembrance; wherewith he reproveth the Scribes and Phatisies, boasting themselves to be the children of Abraham. If you were Abraham's children, you would do the works of Abraham. joh. 8. 39 You are of your father the Devil and the lusts of your father will you fulfil. Matth. Very truly. Hereunto also may be referred that saying of Christ, which he addeth after that he had exhorted us to holiness of life: That you may be the children of that your Father wh●ch is in heaven. Math. 5. 45. But this holiness and reformation of life are effects and fruits of repentance, whereof mention was made before by us, when we spoke of sanctification. Theoph. Of repentance. Let us therefore now speak somewhat of repentance, and first what is repentance? Mat. It is the hatred of sin, and an earnest love of righteousness, by the which we are continually stirred up to abhor our vices, and are moved to do good works, not for fear of punishment, or hope of reward, but for that love we bear towards God, which worketh in us, that with a joyful heart we are moved to his obedience, and with grief go astray from his commandments. And therein is the promise fulfilled made unto us of God by his Prophets, jer. 31. 33. Ezec. 36. 26 namely that he will take from us the stony heart, in stead whereof he will give us an heart of flesh wherein he will engrave his Law, that we may walk in his commandments. Hence it cometh, that the Law of God, which in former times was grievous and hated of us, is now not only not grievous, but most acceptable & delightful, even as it is written by the Prophets. Psal. 110. 14. 17. 47. Theoph. How many parts of repentance be there? Mat. Two. Namely, 1 The mortification or killing of the old man, that is to say, of the corruption which by reason of sin sticketh within us. 2 And the resurrection of the new man. The same also be the parts of regeneration, for it is necessary, that the holy Ghost do first kill all evils, and even corruption itself, before it plant good things in our hearts. But that mortification hath it force from the death of Christ, of whom when we are made partakers by faith, he doth not only blot all our sins, but also causeth that we acknowledge them, and being acknowledged, do hate them. Which thing Paul teacheth us in these words: This we know, that our old man is crucified with Christ, Rom. 6. 6. that the body of sin might be weakened, that hereafter we should not serve sin. Moreover the rising again of the new man, which borroweth his force and efficacy from the resurrection of Christ, worketh strength in us, by means whereof from the heart we apply ourselves to the obedience of God, which also the same Apostle plainly teacheth, where he saith; We are buried together with Christ by Baptism into his death, Rom. 6. 4. that as Christ is raised up from the dead, into the glory of the Father, even so should we walk in newness of life. Theoph. Are then these two parts joined together by so strict a band, that the former can never be severed from the later? Math. They are indeed, for it is impossible that any man should be partaker of Christ's death, but the same also is partaker of the fruit of his resurrection. The Apostle expressly affirmeth it; If we be grafted with Christ Rom. 6. 5. to the similitude of his death, even so shall we be to the similitude of his resurrection. For this cause so often as the Scripture speaketh of repentance, it doth not only simply understand, some grief conceived for our sins, but reformation of life, and returning to a better course, which be witnesses of that sorrow lying hid in the heart. Therefore such as brag of repentance, and yet do not return, nor give themselves to amendment of life, are liars, and do mock God himself. Theoph. Thou sayest truly, for in our common life, he should be thought to mock us, that said he was sure he had done us wrong, and yet in deed continued in the thing itself. I do rest satisfied in this doctrine of regeneration. But by it, that is not a little confirmed which was before proved by thee in the chapter of man, namely, that man by his own nature is the servant of sin, which neither understandeth heavenly things that appertain to his salvation, neither hath any freedom or power to do that which is good. For seeing those faculties and powers are given unto us by the spirit of regeneration, it is without doubt that we lack them and therefore that we are altogether unable of ourselves to believe, or to do well. Mat. Thou gatherest well: Of man's free will. But because this doctrine concerning man's Free will, before this time, being as it is at this day in controversy, is notwithstanding of great force, to the establishment of the glory of God, and of our own salvation, although it hath before been declared by us, yet I will not think much to speak of it again, and to confirm it by testimonies of the Scripture. And first of all, concerning the true knowledge of God and of jesus Christ, which is the foundation of our salvation: Christ himself saith; No man knoweth Mat. 11. 17 the Son but the Father, neither doth any man know the Father but the Son, and he to whom the Son will reveal him. john. 6. 44. No man can come to me, except the Father that sent me draw him. But concerning the will, and that power whereby we do obey God, Paul saith: It is God which worketh in us to will, and to perform Phil. 2. 13. it. Which also is confirmed of Christ himself, by a most fit similitude, in these words; As the branch john. 15. 4. can bear no fruit of itself, except it abide in the vine: even 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 believe in the matter of Religion, but error and lies? what is he able to do when the question is of worshipping God, but all manner vice and wickedness? I will add a place out of Paul, wherein all this doctrine in one word is plainly set down. You were dead in sins and Ephes. 2. 1. trespasses. He saith not you were sick, 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 up from the dead, when God doth regenerate us. If therefore the unregenerate man be spiritually dead in sins, it followeth that he hath no more understanding in things pertaining to eternal salvation, then hath a dead man in the things of this life. Moreover if a man unregenerate be spiritually dead in sins, he hath no more power to do a good deed, than a dead man hath to do the actions of the body. Therefore even as our soul giveth life to the body, so also the spirit of God is the life of our soul, being otherwise dead, and unable to believe or do any thing that is good. Theoph. Although I do wholly give consent to this doctrine, which I see hath express grounds in the holy Scriptures, yet I will propound unto thee a certain objection, sometimes put forth to myself: about the answering whereof, I found no small difficulty: namely that God seemeth to mock us, which so often by the Prophets exhorteth us to turn unto him, and to keep his commandments, if it were not in our power, at least in some part to do this. Furthermore, that exhortations be made in vain, the use of admonitions is but needless, and that reproofs are but ridiculous, if it were not in the power of the sinner not to sin. Matth. They that measure the strength of man by God's commandments, be altogether deceived. For Christ commandeth us: Thou shalt love the Lord thy Mat. 22. 37 God, with all thy heart, with all thy soul, and with all thy mind. And again, Be you perfect, as your father which is in heaven is perfect. But what is he which confesseth not, that he can never come to that divine perfection, nor love him with that love 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 ask of him. Which indeed may appear even by this, that every where by the Prophets, the Lord commandeth us to turn unto him, and to repent us of our sins. But jeremy answereth, jer. 31. 18. Eze. 18. 30. joel. 2. 12. correct me Lord, and I shallbe corrected: when thou didst 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 give me that which thou commandest, and command what thou wilt. Theoph. Indeed this is a solution or answer to that objection, not to be despised. Mat. I do ad, that it may be gathered out of Paul, that exhortations to holiness of life, have not their foundation upon our natural powers, but upon the promise of God, wherein he promiseth to be with us, not to help our Free will in part, but wholly and altogether himself alone to make it good in us. Theoph. Bring some places out of Paul, for the confirmation of this doctrine. Mat. Writing to the Thessalonians, 1. Thess. 5. 23. 24. when he hath admonished them to live, blamelessly, justly, and soberly, in love & in patience, he prayeth to God to sanctify them, to the end they might be able to perform those things: & at length saith; Faithful is he that hath called you, which will also do it. In another place also, after he had exhorted the Philippians, to work out their own salvation with fear and trembling, presently he addeth: Phil. 2. 12. 13. For it is God which worketh in you, both the will and the deed, even of his good pleasure. Theoph. What use is there of exhortations, admonitions and reprehensions to the unbelievers? Mat. They shall be a witness against them, when they come to the judgement seat of God: For they shall the more be convinced of rebelling against God, and of the hardening of their own hearts. Theoph. I am now well furnished against those, that shall hereafter set upon me with that objection. To conclude, it seemeth to me, that this doctrine may fitly be referred to that, which sometimes I have heard of thee; namely that all the sins of men be of themselves, & not of God: but that their good works, if they do any, be not of themselves, but of God. Mat. True. Neither is there any cause, why we should fear to receive this for true doctrine, forasmuch as it tendeth both to the glory of God, and to the throwing down of ourselves, which is a most certain mark, whereby we may discern or know true doctrine from false, according to the rule of Christ. john. 7. 18. Theoph. Now we are to go forward to the rest. We have at large handled the first effect of the holy Ghost: let us therefore come to the other. How makest thou the holy Ghost the author of our union or being made one with Christ, which in the beginning of this Chapter, thou didst attribute unto faith? Matth. In what sense the holy Ghost is said to be author of our union with Christ. When I did attribute or give it to faith, I did it according to the use of the scripture, but this I meant that faith is the instrument, and as it were a spiritual hand, by the which we do receive Christ with all his gifts. In the mean time, this is to be understood, that the holy Ghost is author of them all. For, that uniting of us to Christ which is in heaven, is not done but by his own divine power. Add hereunto, that the holy Ghost begetteth faith in us, and sanctifieth us, that so we may be made fit to receive Christ, and apply him, with all his gifts unto ourselves. The fourth part of the Apostles Creed, which is concerning the Church. Theoph. We have expounded three parts of the Creed, it remaineth that we come to the fourth, which is of the Church. Now there come two things to my mind, whereunto I would have thee to answer. First: 1 What the Church is: and 2 Why thou saidst, that by the working of the holy Ghost, we are joined with it. Mat. What the Church is. The word Church, signifieth a company: in this place it is taken for the company of the faithful chosen of God. But although the Church be only one, which is the spouse and the mystical body of Christ, yet it is wont to be considered in two respects: 1 As it is invisible. And 2 As it is visible. Theoph. Of the invisible Church. What dost thou understand by the name of the invisible Church? Mat. All the elect, which may be divided into three sorts. 1 The first, of them which already be received into heaven, who for that cause are called the Triumphant Church, because they have overcome all temptations and troubles, they do enjoy the heavenly glory. 2 The second is, of them which do yet live in the earth. 3 The third, of them that are yet unborn. Now these three parts in that last day, shall be gathered together into one body, and then shall be a Church all together triumphant and glorious. Theoph. Which is the visible Church? Mat. Of the visible Church. The company of the faithful, gathered together in the name of Christ: to be instructed and confirmed in his faith, by the sincere preaching of the word, as also by the use of the Sacraments, which are two most certain marks, wherewith God would mark her out, and as it were, set her forth to be seen, that she might be known of all her children, and they might be gathered unto her. Now this is that which is called the militant Church, because continually it warreth with the devil, the flesh and the world. Theoph. Why will God have all his children join themselves to the visible Church? Matth. That he may be worshipped of us, which is when we do consent together in calling upon him, and that he, as a good householder, may feed us with his word, the spiritual food, wherewith we may be daily strengthened, until he bring us to the celestial inheritance. Theoph. What is the use of this article? Mat. It shall most easily be perceived of thee, if thou do but mark the testimonies of praise and commendation, wherewith Paul decketh the Church, which indeed are answerable to divers places of the Prophets. Now they be three, and those most excellent▪ For he termeth her 1 The house of God. 2 The pillar of truth. 3 The mother of all the faithful. Theoph. We are to examine the reason of these titles given unto her. And first of all, why dost thou call it the house of God? Mat. That we may understand, that God dwelleth in his Church, doth defend it, and guide it by his holy spirit. Even as Christ himself saith: Where two or there be met together in my name, there am I in the Mat. 18. 19 midst of them. Theoph. Why is it called the pillar of truth? Mat. Because by the ministery thereof, God preserveth and keepeth his truth in the world. Theoph. What is that truth? Mat. Christ himself, when as he is acknowledged to be not only very God and very man in one person, but also a Saviour & Redeemer, which is the most certain truth, and most profitable to the believers: for, by it they attain eternal life. Which Christ himself affirmeth in these words: I am the way, the truth john. 14. 6. and the life. Theoph. Therefore it followeth, that this Church which we believe, forasmuch as it is the pillar of truth, cannot err. Mat. Indeed in those points which appertain to the person and office of Christ, it cannot err, but in some other parts of doctrine it may err, which falleth out not seldom. Theoph. Why may it not err in the things which concern Christ, as well as in others? Mat. Because by the testimony of Paul, Christ is the only foundation of the Church, which being taken 1. Cor. 3. 11. away, it can no more stand, than an house without a foundation. Theoph. What if the Church erred in those things? Mat. It should then not be a Church, but rather the synagogue of Satan, seeing that it had overthrown or pulled down Christ it own true foundation. Theoph. Of the foundation of the Church. But Christ seemeth to have appointed an other foundation of the Church beside himself, namely Peter the Apostle, to whom he said, thou art Peter, and upon this rock will I build my Church. Mat. The name of rock no way can or aught to be referred unto Peter himself, although the words seem to bear it. For Paul affirmeth, that no other 1. Cor. 3. 11. foundation can be laid by any, besides that that is laid, which is jesus Christ. Moreover, how absurd a thing should it be, that the Church which is invisible, should have her foundation in a mortal man, and that which more is, one very weak, so as not long after he denied Christ? Verily it hath need of a stronger foundation, that it may be able to stand against so many assaults, wherewith it hath been and still is set upon, by the devil and the world, even from the beginning. Theoph. Deliver therefore the true sense of those words of Christ to Peter. Math. Because Peter had confessed Christ to be the son of the living God, Christ answereth; But I say that thou art Peter. Now he is called by that name which Christ had before given unto Simon, because Math. 4. 18 & 10. 2. he was a living stone in the building of the Church, who acknowledged Christ to be the son of God, and therefore the chief stone in the Church. When therefore he addeth; Upon this rock I will build my church, that is referred to that rock, which Peter himself had confessed. Austen agreeth with this interpretation: Upon Idm. tract, 124.. for he saith; The church is built upon the rock, whereof even Peter had his name. Therefore truly the Lord saith; Upon this rock will I build my Church, because Peter had said; Thou art Christ the son of the living God. Upon this rock therefore saith he, which thou hast confessed, will I build my church. For the rock was Christ, upon the which foundation Peter himself was builded. For no other foundation can any man lay, but that which is already laid, which is Christ jesus. These be the words of that father, wherewith also agreeth that which Peter saith; when he exhorteth the faithful, that as living stones, 1. Pet. 2. 5. they would be built upon Christ that chief stone. But he proveth this out of the testimony of Esay: Behold, I put in Zion a chief corner stone, elect & precious, in whom whosoever believeth shall not be ashamed. He addeth also out of the Psalm: The stone which the builders refused, is made the head of the corner, that is to say, upholdeth all the building. Theoph. Hitherto we have heard sufficiently of the second thing testified in the praise of the church: we must come to the third. Why is it called the mother of us all? Mat. First, because God therein hath begotten us with the incorruptible seed of his word. And then because he hath put us over unto it, as to a special good mother, to be guided and brought up, that we may daily wax elder in faith, until we come to the inheritance of our heavenly father. Wherefore, whosoever refuse the government of this mother, can neither have God for their father, nor claim to themselves any right in his inheritance. Theoph. Why the Church is called holy. Let us consider the very words of the creed, and first of all; Why is the Church called holy? Mat. For two causes, the first whereof and the chiefest is this, because as Paul speaketh; It is sanctified after that he hath cleansed it, by the washing of Ephe. 5. 26. water, through the word. As if he should say, that it was made clean from all sin, by the precious blood of Christ, which is daily presented unto us, both in the word and in the Sacraments. The other cause is, for that the members of it, which indeed are regenerated of the holy Ghost, and sanctified, do apply themselves diligently to holiness of life: wherein by the benefit of the ministery of the Church, they go forward every day somewhat. Notwithstanding, in themselves it is certain, they be defiled with many filthinesses and sins, which indeed are not imputed unto them, for they are partakers of Christ's merit, by whose help they obtain forgiveness of sins. Theoph. Let us come to the other title of the church: why is it called catholic or universal? Mat. Why the Church is called catholic. That we may understand, it is not now tied to any certain place or people, as we read it was under the Law, before the coming of Christ: but that it is dispersed and scattered throughout the whole world, and distinguished into many members, which are particular Churches, gathered together in sunder places, which notwithstanding make one body of the Church, for they be endued with the same faith, and hope in Christ. Theoph. Of the church before Christ. It may seem then, that the Church which was before the coming of Christ, was diverse from ours. Mat. Thou gatherest ill: for although in some circumstances, it differed from ours, yet it was one Church in substance, for as much as both of them acknowledge 1 One and the self same father, God. 2 One jesus Christ, redeemer and mediator. 3 Because also that old Church, had the same hope with us, namely to obtain salvation by faith in him; by the which faith, the believers even then communicated with his body, and therefore were partakers of all his gifts. 4 Because they had the same ministry of the word and sacraments with us, as concerning the substance. Theoph. But how could this be, that the faithful should be partakers of the true body of Christ, which was not yet borne? Mat. It was then indeed spiritually received by faith, as it is this day of us: this only is the difference, that our faith looketh to Christ now long ago manifested: but the faith of those ancients looked to Christ, which was not then come. Neither were they therefore excluded from the true partaking of him. For all things are present with God. Hence is that of john; The Lamb (meaning Christ) slain even from the Apoc. 13. 8. foundations of the world. Christ also confirmeth the self same thing, when he saith; joh. 8. 56. Abraham rejoiced to see this my day, and he saw it, and was glad. Theoph. But be there any places of scripture, whereby this may be determined, that the faithful which were under the law, were in deed and truly, partakers of Christ's body? Math. 1. Cor. 10. 3 There be: For Paul saith; That all the fathers did eat the same spiritual food with us, and that they all drank the same spiritual drink: for they drank of the spiritual rock that followed them, and that rock was Christ. By which words he meaneth, that the fathers by their Sacraments, did no less communicate with the body of Christ and his gifts, them we do at this day by outs. Theoph. What therefore is the difference, between their and our church? Mat. There be reckoned not one, but four. 1 First, because the old church, did set forth Christ his death and resurrection darkly, by certain outward ceremonies, as sacrifices, lights, washings, and such other, Col. 2. 17. which of the same Apostle are called shadows of things to come, but the body is Christ. Wherefore seeing that by his coming he hath put an end unto those ceremonies, he hath now laid himself open unto us far more plainly. For he cometh forth, as it were in the midday, abounding with his gifts, that every one may see and know them. For this cause the Apostle compareth the fathers which lived under the Law, unto children, which did learn as it were their letters and first grounds, to give us to understand, that we may be called learned and skilful if we be compared with them. This therefore is the first difference. Theoph. Declare the second. Mat. This consisteth in reformation of life; for as the knowledge of Christ is greater, so also the efficacy and working of the holy Ghost, is far greater, which mortifieth our flesh, so as we do more earnestly obey his commandments, according to the promises declared by the Prophets; This is the covenant jer. 31. 33. which I will make with the house of Israel; After those days (saith the Lord) I will put my Law in their inward Eze. 36. 27. parts, and will write it in their hearts. I will put my Spirit within you, and will cause you to walk in my statutes, and to keep my judgements, that you may do them. Yet not that the godly before the coming of Christ, were without the Spirit of regeneration, but that we might be taught, how the Lord in the very coming of Christ, by whose blood he renewed the covenant with us, did more abundantly bestow his gifts upon his people. For this cause the Lord did suffer not a few blemishes of the Israelites, which among us were not to be borne: no otherwise then as a most wise Father will bear with many childish faults of his sons, as long as they be children, but when they be come to years, he will in no case bear them. Theoph. I would have thee show me some example. Mat. Mat. 19 8. I will allege one; The bill of divotsement, which was nothing else but a liberty to put away the wife, even for the smallest cause. But the Lord affirmeth, that it was permitted to the Israelites, for the hardness of their hearts, that is to say, as well for their rudeness, as for their infirmity. Notwithstanding, he showeth, That for the time to come, it was not lawful but for fornication. Theoph. But it may be objected, that it is so far of, that the fathers of the Israelites church are excelled by us in holiness and sanctimony of life, that contrariwise, there be, not a few of them found, which did a great deal go beyond us; such as were Moses, Elias, Daniel, etc. Mat. When we speak of the difference between the church of the Israelites and ours, we must not allege some special gifts granted to some special men, but it must be considered, what was the whole body of that Church, for therein standeth the difference. Theoph. Declare the third difference. Math. It is herein, that everlasting life was obscurely and darkly offered to the Israelites, wrapped or folded up in earthly promises. For they were children, as Paul speaketh, whose age far more esteemeth some small things, than those that be of the best value. But now after we be come to age, and are taught the Gospel, by means whereof, the benefit of eternal life is much more plainly made known unto us, we are in the very right way, led to the hope and meditation of it, neither do we stay in these earthly and frail things. And this was the cause why the Fathers under the Law esteemed this life, more than we ought to esteem it. Theoph. Now remaineth the last difference. Math. It is that, whereof by the way we made mention: namely, that the church under the law, was as it were bounded with the borders of judea, or shut up within that country. But now it is scattered throughout the whole world, neither is it tied to any place. Mat. 10. 5. For this cause Christ, when he sent forth his disciples to preach the Gospel before his death, in plain words forbade them to go to the Gentiles, but to the lost sheep of the house of Israel. But after his resurrection, when he had put an end to the ceremonies of the law, he biddeth his Apostles, going into all the Mar. 16. 16 world, to preach the Gospel to every creature. Behold what the differences be between the old and our Church. Now these have been the cause, that the books of the Bible which respect the state of the Church before Christ was borne, had the name of the old Testament, and those which were written after his resurrection, are called the new Testament, or the new covenant, yet not that there be two covenants, or two Testaments betwixt God and his Church for there is only one which is diversely considered. Theoph. Let us go forward to the rest. What is the reason that we say: I believe the Church, and not I see the Church? Mat. Although particular Churches, be seen of us, yet because here is entreated of the universal church, which we cannot behold with the eyes of the body: therefore we do not say, I see, but I believe the Church. I add moreover that the Church properly is no other but that company of the elect. For the hypocrites and reprobates which are mingled with the particular Churches, are not members of the universal Church. I do annex furthermore for a larger declaration of these two arguments. First, 1 That it falleth out not seldom, that by the persecutions of the enemies, the Church is so scattered, that it seemeth almost to be clean put out: Howbeit it is not so, but only for a time it is removed from our fight even as the wheat lieth hidden under the chaff. Which indeed came to pass in the days of Elias: for 1. Reg. 19 10. the Prophet complained that he alone was left. For he thought that all the people were fallen away from true Religion. Notwithstanding the Lord answered: There be remaining unto me seven thousand, which have not bowed their knee before Baal. Therefore when the Church is hidden either in the whole or in the parts, yet ought we not thereupon to cease to believe that it is: For the Lord said by the Prophet, that Israel's seed jer. 31. 36. should not fail, as long as Sun and Moon should be in the heavens The same thing doth Christ confirm, Mat. 16. 18. when he saith, that it shall never be, that the gates of hell shall overcome the Church, that is to say, that neither the Devil nor his Angels shall ever be able to bring to pass the final or utter destruction of the Church, howsoever God sometimes so give them the bridle, that is to say, such liberty, that they bring upon it great calamity. The Church therefore may most fitly be compared to that bush which Moses heretofore saw in the wilderness, Exod. 3. 2. which burned in the fire, and yet was not consumed. Theoph. How doth the speech of the gates of Hell, whereof Christ maketh mention, agree with the practices, deceits and counsels of the devil? Mat. It is a similitude or likeness taken from common wealths, in the which in former times judgement was used at the gates of their Cities, where also the store of Armour & munition for war was kept. Hereupon judg. 5. 8. it grew, that commonly in ancient times the gates were taken for strength and counsel. Theoph. Bring forth the other argument, by the which thou mayst prove, that the Catholic Church is to be believed. Mat. It is drawn from this that although in it there have always been many elect (seeing the word of God is never preached in vain,) yet never the less all they that join themselves to particular churches, do not strait way belong to the universal church: that is to say, are not by and by of the number of the faithful and chosen. For as (saith Austen) Hom. 45. upon john. there be many sheep without the sheepfold of Christ, which God in his time will call, so there be many wolves in the very Church, whose hypocrisy the Lord in their time will discover. Therefore God only knoweth who be his, to use the words of the Apostle. And this is the cause, why making 2. Tim. 2. mention of the invisible Church, I comprehended under it the elect of God still living in the earth. Theoph. But are the elect themselves being called of God, and joined to the particular churches uncertain of their salvation? Mat. No not so: For, each of them may know their own faith, by the feeling put into them by the holy Ghost, and another's faith they cannot. The word of believing containeth all these things. For it is as if thou saidest, I believe that there is a certain company of the faithful and elect in the Church, which God defendeth in this world, of whose number I certainly know that I am. In the mean time Christian charity requireth this, that we judge well of all those, that have joined themselves to particular churches, so long as they show themselves tractable, and do obey admonitions. Theoph. It cometh to my remembrance, that the article of the Church is set after the article of the holy Ghost, because the holy Ghost beareth witness within us, that we be members of it. Mat. Not only for this cause, but especially because it is gathered together by the divine working of it, by the which indeed we are knit together into one body with Christ, and are partakers of all his gifts, that is to say, the merit of his death is communicated unto us, by the which we obtain forgiveness of sins, the force also of his resurrection is imparted, by the which we shall rise again in that last day, & shall live eternally with him. All which things, are in the Creed in exact order declared presently after the article of the church Theoph. Hitherto we have spoken sufficiently of the true Church, therefore we have dispatched the first point that I propounded. Of the communion of Saints. Let us therefore come to the other. What is the cause that thou saidest, we were no less joined by the holy Ghost with the Church, then with Christ? Mat. Because it cannot join the faithful with Christ, but it doth also join them together among themselves, even as the members cannot be joined with the head, but they be also united together into the body. Now this is a most fit similitude, and best agreeth to the union which we have with Christ. For as the head, if it be joined with the members, guideth them, nourisheth them, and giveth them life and motion, even so Christ performeth all these things to his Church, with the which he is made one by the working of the holy ghost. For this cause is this sentence so often repeated of the Apostle; Col. 1. 18. 1. Cor. 12. 27 Christ is the head of the body of the Church. The faithful are the body of Christ, and members for their part. Therefore also Christ himself giveth his own name to the Church, as when he reproved Paul: Act. 9 4. Saul Saul, why persecutest thou me? and this he doth because the head and members be one. A short exposition of the Apostles Creed. Theoph. Thou hast made me to understand all the articles of the Apostles Creed: Nevertheless I do desire, to the end the things which thou hast said may the better stick in my mind, that the sum of the same articles should again be declared in some short Paraphrasis or exposition: as also to be taught how the faithful may apply them to themselves. Mat. Thou desirest a thing (except I be deceived) not unprofitable. Therefore every one may comprehend the sum of the Creed, and apply it to himself, in these words; I put my whole trust in God the father, I believe in God the Father. as in him which will bless me. For I doubt not, seeing he is the Father of jesus Christ, but he is also my father, and therefore loveth me perfectly and infinitely, even as he himself is perfect and infinite. Now, that will of his cannot be hindered by impotency Almighty maker of heaven and earth. or weakness, as our earthly parents are often wont: For he is omnipotent, and hath all creatures, as well those that be in heaven, as those that be in earth in his hand, to do me good, to keep me safe from all sins, and to help me in all my necessities, so far forth as he himself shall know to be expedient for me: who also doth so keep in, bridle, and hold back the devil & all mine enemies, that they cannot by any means hurt me. And in jesus Christ his only Son our Lord. I do also put my whole trust in Christ jesus our Lord, the only Son of God, of the same essence with the Father and the holy Ghost, who came down into the earth, that he might lift me up into heaven; which was made man, to the end he might have the same God with me, and I might have the same Father with him. For these be his words, I ascend or go up to my Father, joh. 20. 17. and your Father, and my God and your God. Which was conceived by the holy Ghost, born of the virgin Mary, suffered under Pontius Pilate. Who also that he might reconcile me to God the Father, was conceived by the holy Ghost, and borne of the Virgin Marie: Moreover under Pontius Pilate he suffered all the reproaches which I had deserved. For he was bound as a guilty person, that I might be loosed out of the chain of the Devil and sin. He was condemned of an earthly judge, notwithstanding he were most just and innocent, that I which am guilty of innumerable transgressions, might be discharged before the tribunal seat of the heavenly judge. Who in scorn was clothed with purple, and crowned with a crown of thorns, that he might make me partaker of his glorious crown and kingly dignity. Crucified dead and buried. Who was nailed to the cross, dead, and buried, that he might deliver me from the curse of death, and slavery of sin, and the tyranny of the devil. Who for me descended into hell, while as in the very time of that passion, he suffered both in soul and body, He descended into hell. the fearful torments of the wrath of God, which I had deserved, and wherewith I should for ever have been overwhelmed in hell, who also the third day rose again from the dead, that for my sake death being The third day he rose again from the dead. He ascended into heaven. fully overcome, he might give me life. Who finally ascended into heaven, from whence I was banished for my sins, that he might set open a passage for me into it, and might in my name take possession of the heavenly kingdom. Sitteth at the right had of God the Father almighty. But now he sitteth at the right hand of God the Father almighty, and there continually maketh intercession for me with his Father, and offereth for me the merit of his death, that so he may become merciful unto me. From thence he shall come to judge the quick and dead. I believe also that at the last day he shall come visibly down from the heavens to judge both quick and dead. Neither is there any cause why I should fear, or be afraid of condemnation, seeing I shall stand at the judgement seat of that judge, which is also my patron and advocate. I do therefore assuredly know, that he will give sentence on my side, and absolve me, that I may be partaker of his glory. I believe in the holy Ghost. I do also put my whole trust in the holy Ghost, which is God of the same essence with the Father and the Son, who also hath joined me with Christ, and sanctified me in him. Which beareth witness with my Spirit, that I am the child of God. Which maketh request for me with sighs that cannot be expressed. Which comforteth me in adversity. Which kindleth a desire in us to lead our lives in the obedience of God, strengtheneth us, and finally giveth us the gift of perseverance to the end. Confirmeth me against all temptations. If at any time I fall, it raiseth me up by true repentance, and promiseth to be with me with his grace even unto death. The holy Catholic Church. I believe the Catholic Church, gathered together by the power of the holy Ghost, that is to say, the company of the faithful chosen of God, which are scattered throughout the whole world, of whose number I do certainly know myself to be one. I believe that all we which are faithful, are so united The communion of saints. and joined with Christ our head, that we are made partakers of his gifts, that is of the merit of his death, and the power of his resurrection. The remission of sins. Resurrection of the body. The life everlasting. Whereupon I am assured of the full forgiveness of my sins, and of my glorious resurrection in the last day, which the partaking of eternal life shall follow, together with all the faithful and elect, with whom he shall for ever be praised of me in the heavens. Theoph. I have verily heard of thee an excellent Paraphrasis or short exposition of the Apostles Creed, & such a one as doth not a little serve for edification. But that thou mayst provide for, and help the memory of the unlearned, draw all this into as short a sum as thou canst. Mat. The sum of the Creed. It cannot be made shorter, then if thou say: I put the whole hope of my salvation in one jesus Christ crucified, who being given unto me by the mercy of the Father, communicateth himself unto me by the power of the holy Ghost, to make me partaker of the merit of his death, and also of eternal life. Now this agreeth with that which the Apostle saith, 1. Cor. 2. 2. I determined to know nothing among you, but jesus Christ, and him crucified. Theoph. I am fully satisfied with this exposition of the Apostles Creed, and it containeth many things, which bring no small comfort to the hearers. And I pray our good and heavenly Father, to engrave them in our hearts by the working of the holy Ghost, & that so we may earnestly acknowledge & steadfastly believe that immeasurable love wherewith he loveth us in Christ jesus. By whom he hath redeemed us, from everlasting death, and hath taken us for his children, that at length we may be heirs of his kingdom. Mat. But now night draweth on, wherefore I would advise, that we put off the rest till to morrow. Farewell Theophilus. Theoph. Far thou well also Matthew. The end of the first Book. THE SECOND BOOK OF CHRISTIAN Religion, wherein the testimonies of our salvation are declared. CHAP. I. Of good works, by the which the faith that is hidden in our hearts is manifested, that it may be seen and known. Theophilus. GOd save thee most dearly beloved Matthew. Mat. God save thee also most loving Theophilus: hast thou thought upon the things, which were handled of us yesterday? Theoph. Yea indeed most diligently, in somuch as they occupied my mind in my sleep, whereof to make proof, if it be not troublesome to thee, I will comprehend them in a short sum, which shallbe as an entrance for us to the rest. Mat. Thou shalt do me a very great pleasure. Theoph. The sum of our speech yesterday may be referred to four heads. 1 The first whereof, is of God, distinct in three persons. Who also by his providence governeth all things, is most perfectly just, and most perfectly merciful. 2 The second is of man, who being by his own nature, a most wretched sinner, is guilty of eternal death before the judgement seat of God. 3 The third is of Christ jesus, whose death is a most present remedy for us against death. 4 The fourth is of faith, whereby that remedy is applied to us for our salvation. Now unless I be deceived, order requireth, that we speak of good works, which do necessarily cleave unto faith, & be effects of it. Moreover, seeing in the first Chapter of the former book, it hath been declared, what manner one God is, and in the third and fourth Chapters, what a one he showeth himself towards us; this one thing seemeth now to remain, that we understand, how we should carry ourselves toward him, that is to say, what works are to be done of us, that we may obey him, and be acceptable to his Majesty. Mat. Thou hast very well delivered the sum of our yesterdays talk, I do also allow the order propounded by thee concerning good works. This one thing remaineth, that thou move thy questions of them in some easy method, to the end, that this place which of itself is somewhat intricate and doubtful, may be plainly and clearly handled of us. Theoph. I have no easier order, then that, which sometimes I learned of thee, namely that all this discourse be brought unto three heads. 1 First, what be the good works, to be done of us, that we may please God. 2 How those works may be performed of us. 3 And thirdly, to what end they must be done, and what is the use of them. But in the former book, when we spoke of regeneration, we did sufficiently discuss that second point. For, we taught that man of himself could do no good thing, and that God by his spirit, wrought in us both to will and to be able to do. There are therefore behind the two other points to be examined of us, which will cause us to divide this Chapter into two parts, if it so seem good unto thee. The first part of this Chapter, showeth what good works are to be done of us. Theoph. Let us therefore 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 upon him, without whose guidance, no good thing can be thought, much less performed of us. I do therefore pray our good God and heavenly Father, to give us the spirit of wisdom and understanding, that the things which we shall speak of good works, may agree with the truth, so as they may tend to his glory and the building up of his Church. Now Theophilus, do I answer unto thy question, that we must do those good works to obey God, which himself hath commanded in his own Law. Theoph. Why so? Mat. For he hath plainly forbidden, that any thing be added unto it, or taken from it, and that any man should turn 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 devices 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 confess it to be a most righteous thing, that the worship of God should be according to his own prescription, and not after the invention of men. Forasmuch as we also which are created of him, do require this of our servants, that they serve us according to our direction. Matth. Right, for otherwise we might think ourselves not the masters, but the servants of our servants. Should it therefore be righteous and just, that God which is our Creator & Lord, should allow that in us, which is of us condemned in our servants as a thing unrighteous and unjust? Theoph. Seeing they only be good works, which God hath commanded in his law, let us see what that law of God is. Mat. It is that which himself delivered to his people by the hand of Moses, which also with his own finger he wrote in two tables of stone, fifty days after the deliverance of the people out of their bondage in Egypt, which also is commonly called the moral law; The moral law. Exod. 20. 2. Deut. 5. 6. beginning thus, Hear Israel, I am the Lord thy God. Theoph. Why is it called Moral? Mat. Because it entreateth of manners, as it appeareth by the etymology or true interpretation of the word. For it showeth us the virtues to be followed, to obey God, as also the vices to be avoided, lest we run into his displeasure. The Moral law distinct from ceremonial and judicial. But it is also called Moral, for difference sake from the ceremonial, which comprehendeth the ceremonies prescribed of God in the old Church, as also from the judicial or Political law, which containeth judgements, and the penalties to be inflicted upon the breakers of this moral law. Theoph. Is not this moral law the same doctrine, whereof the Philosophers wrote so many books, and which they called Moral Philosophy? Matth. The Moral law graven in the minds of men, as it were renewed by Moses, & expounded in many places of the Scripture. Altogether. For it is nothing else, but the law of nature, which God hath in graven in the hearts of men, which also, because by little and little it wore out, (for it was greatly darkened by sin) he did as it were renew by that proclaiming and writing of it. Therefore concerning the Philosophers, they only attained unto and taught the shadow of that, the body whereof, and the very truth itself, is most briefly portrayed or painted in this law, and is after beautifully set out in the proper colours in the writings of the Prophets and Apostles. For, the Prophets and Apostles so often as they entreat of virtues and vices, be the true interpreters of this law. Theoph. Wherefore sayest thou that the Prophets and Apostles, when they speak of virtues and vices, be the true interpreters of this law? Mat. Forasmuch as the Lord forbade, that any thing should be added to the law, or taken from it, it followeth necessarily, that it is most perfect, and that therefore whatsoever the Scripture in any place doth command or forbidden us, aught of necessity to be referred unto the law, and be accounted an exposition of it. And indeed by this means he would take away all excuse from the transgressors of the Law. Theoph. How? Mat. The moral law comprised in very few words. First, that no man should pretend the largeness of it as an excuse, why he had not learned it by heart, the Lord would have it brought into so many precepts, as we have fingers upon our hands. Whereupon more then once it is called of Moses: ten words. More largely declared. Afterward, lest any by the shortness should seek to excuse himself, that he could not come to the understanding of it, the Lord would expound and declare his own mind more at large by his Prophets and Apostles. The exposition of the moral Law. Theoph. We are therefore to examine this moral Law. How many parts be there of it? Math. The Lord himself is the divider of it, and hath divided it into two Tables. In the former whereof, Two Tables being comprised in four commandments, he would establish true religion: for, it teacheth all the worship which he requireth of us. But in the later, in six commandments, he hath taught the love, friendship, and fellowship, to be kept among men: for in it, he hath commanded all the things which serve to maintain peace and agreement amongst us. Briefly, the first Table commandeth all the duties which man oweth to God. And the later, all that man oweth The sum of the moral Law. to man, according to the will of God. For the commandments of the later Table, are to be referred to the first, that is to say, they ought to be kept, not indeed for our neighbour's sake, but for God's sake, of whom they be commanded. The first Table of the Law. Theo. Now we are come to the exposition of the former commandments of the first table. I do therefore demand of thee, what order thou thinkest good to be kept, that the whole matter may be made the plainer? Mat. The order of the first Table. 1 My counselliss, that in the first place we expound the Preface set before the Law. 2 Secondly, I will deliver some general rules of special good use, to give light to every commandment. 3 Which things being set down, these four commandments of the first Table shall generally be expounded, and together it shall be observed of us, how well they agree one with the other. And at length we will come to the exposition of each commandment by itself. The preface of the law. Hear O Israel, I am the Lord thy God, which brought thee out of the land of Egypt, out of the house of bondage. Theoph. I will follow the order which thou advisest, and will begin at the preface of the law. What therefore is the meaning of it? Matth. First, the Lord would make us attentive to the hearing of the Law, when he saith: Hear Israel. 2 He doth also challenge to himself power, and the right of authority in these words; I am the Lord; wherein he shewerh, that we own him obedience as unto our Lord. 3 But because he requireth of us, not a constrained but a voluntary and willing obedience, he allureth us unto it, by a rehearsal of his love toward us, and that is propounded in these words thy God, that is to say, which do embrace thee with good will and favour. Finally, he bringeth forth a notable testimony of that love, when he saith; Which brought thee out of the land of Egypt, out of the house of bondage. In which words he declareth the self same thing, as if he should say; I have delivered you from the tyranny of the devil and sin that I might bring you to eternal life. For, that temporal benefit in times past bestowed upon the people of Israel, was a type or figure of the spiritual deliverance of the Church. Theoph. But the Lord seemeth not to speak to us in these words, Hear Israel, but only to the Israelites that came of Abraham and jacob, to whom the name of Israel was given by the Angel. Mat. The Apostle witnesseth, that all they that be of faith, are the sons of Abraham. And therefore in the name of Israel, all the faithful are spoken unto: and yet not that the unfaithful and unbelievers are exempted from keeping of the law, but because they have not ears to hear, much less an heart to understand, therefore the Lord speaketh not unto them. Theoph. I have attained the sense and meaning of this Preface. Now declare those general rules, which thou saidst were helping to the understanding of the Law. Mat. They be three. The first whereof is this, that when God commandeth good, he doth not only forbid the evil that is contrary unto it, which indeed is done in the laws of men. But when he forbiddeth evil, he commandeth the good that is contrary unto it, and this is peculiar or proper to the law of God. For example. When God forbiddeth to take his name in vain, he doth on the contrary side command that it be hallowed and honoured of us. When he forbiddeth, that no man steal, he commandeth us to give ourselves unto charity. And so of the rest of the commandments. Theoph. Why be almost all the commandments delivered rather negatively then affirmatively, that is to say, so as they rather forbidden evil, then command that which is good? Mat. Indeed that is well marked of thee; for, only two, namely the last of the first table, wherein the observation of the Sabaoth day, and the first of the second Table, wherein the honour of parents be commanded, be propounded affirmatively, all the rest negatively, and so forbidden evils. But this was done that we might understand, that no man can give his mind to that which is good, before he have laid aside the evil that fighteth with it. Even as we see that thorns must be first pulled up, before good seed be sown. Therefore the Prophet calling the Israelites to repentance, saith; jere. 4. 3. Plough up your fallow ground, and sow not upon thorns. Moreover every where in the holy Scripture is this order kept, that it first forbiddeth evil, before it command good, as where the Prophets say: Isai. 1. 16. Psal. 34. 15 Cease to do evil, learn to do well, decline from evil, and do that which is good. Theoph. Let us come to the second rule. Mat. The Lord minding to forbid diverse evils of the same kind, he comprehended them in the name of the greatest, and as it were of the chief, to the end we might know, that the sins which seem to be most small by the judgement of men, are accounted with God, of the same nature with that under the which they be forbidden. As for example. When God would forbid murders, revenges, injuries, and privy hatreds, he comprehended them all under the word murder, to teach us, that he which hateth his brother, is a murderer, as john saith. The same is to be said 1. joh. 3. 15. of him, which looketh upon a woman to lust after her: for Christ affirmeth, that such a one hath committed Mat. 5. 28. adultery in his heart. Theoph. The third rule is behind. Mat. When any vice is forbidden, not only they be forbidden that be of the same kind, but also all the degrees by the which men come unto them, yea and all such things, which by any means may minister occaon of our falling into such vices. On the contrary side, when virtue is commanded, all those things also be commanded, that may draw us on forward unto it. Theoph. How the 4. commandments of the first table agree together. Those general rules being declared, we are to consider the coherence or agreement of the four commandments of the first Table, according to the order which thou didst prescribe. Mat. I did therefore set down this order, because it will bring greater light to each commandment. Thou hast heard already, that in the first table, God hath commanded, the worship due unto him. Seeing therefore he is to be worshipped of us no less in our bodies then in our souls, as he that is creator of both, In the first commandment, he setteth out the duty of our soul: for he showeth what inward knowledge he requireth of us. In the second, he reformeth the disposition and behaviour of our bodies, in the things which appertain to his worship. And together condemneth Idolatry, wherein men do chief sin against this commandment. In the third, he restraineth our speech: for by it we ought also to declare that inward worship. In the 4. he appointeth a certain day of the week 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 between both the tables. The first commandment. Thou shalt have no other Gods before me. Theoph. Let us at length come to the special exposition of the first commandment. What the meaning of it is, it is sufficiently understood by that which hath been said: let us therefore see what be the parts of it, then let us follow each of them in their order. Mat. Seeing this commandment is delivered negatively, by our first rule, it containeth the affirmative under it. Therefore it is to be divided into two parts. 1 In the first, which is not expressed, he will be acknowledged of us for our God. 2 In the later, which is indeed expressed, he forbiddeth that we acknowledge any others for our God, beside himself. Theoph. Of how many parts standeth that acknowledgement which God requireth? Mat. Upon four: namely, 1 Adoration, or worship. 2 Trust. 3 Invocation, or prayer. 4 And thanksgiving. Now this acknowledgement proceedeth from knowledge, for he cannot be acknowledged except he be first known. Theoph. Declare this unto me in those several parts. Math. First he cannot be worshipped of us (now he is worshipped when every of us submitteth himself unto his greatness) but he is also acknowledged our creator and Lord. We can not put our trust in him, but we must confess him to be omnipotent and perfectly good, that he may help our necessities. We will never think upon praying and giving thanks unto him, except we be well assured that he is the fountain and wellspring of all good things. Theoph. Are these four virtues only included in the first commandment? Mat. If thou respect the substance, these only: howbeit many other spring from them. For true adoration or worship, hath always piety for a companion, that is to say, a childlike fear, and willing obedience towards him. Out of trust, ariseth: 1 Hope, that is, a certain looking for the fruition of the heavenly promises. 2 Patience in adversity. 3 Perseverance or continuance in his service. 4 A holy security, so long as we keep ourselves within the bounds of our callings. From prayer and thanksgiving springeth true humility of heart: For by them we be admonished, that we be empty of all kind of good things, until they be given us of God, and that if there be any good thing in us, it is of God That humility also bringeth forth modesty, which causeth that we desire not a higher place, but be content with the condition whereunto God hath called us. Theoph. For as much as we have reckoned up the virtues contained in this commandment, now we must oppose or set against them, the vices whereunto they be contrary. Matth. These are: 1 Rebellion against God. 2 Doubting of his promises. 3 Desperation. 4 Impatience in adversity. 5 Inconstancy in the worship of God, and in our own vocation. 6 Falling away from the truth of the Gospel. 7 Pride. 8 Disdain. 9 Ambition. 10 Faint heartedness in good things, and finally rashness, which adventureth upon unnecessary dangers, under a colour of God's providence. Theoph. The later part of the first commandment. Let us come to the other part of this commandment. Now in it is forbidden, that we acknowledge any other but the true God. How do we fall into this sin? Math. When we give unto creatures those four points or any of them. For than they be made our Gods, when we ascribe the things unto them, which appertain to one God. Therefore in this commandment the Lord saith not; Thou shalt acknowledge me for thy God, but, thou shalt have no other Gods before me; but in these words he compriseth three things: First, that we ought to have one God. Secondly, that himself is he, whom we are to acknowledge for our God, even as it is plainly expressed by him in the Preface, in these words, I am the Lord thy God. Thirdly, that it is not sufficient if he be taken of us for our God, except we take him alone, so as we join no other Gods as it were fellows unto him, which they do especially that pray unto Saints, and put their trust in them, what so ever they may pretend, or howsoever they may seek to shift the matter. Theoph. Is it not also forbidden, that we should in any case put our trust in the living? as for example, in our kinsfolks and friends, to crave their help if need be, or to give them thanks for benefits received? Mat. No not so, so as they be acknowledged of us only as instruments, by which God will help us, and that they have their will & ability to do us good from God: For than we put not our trust in the creature, but in the Creator himself, in whom only we confess is the power to help us: without whom men can have no help at all for us. Notwithstanding, it is meet, that we do give them thanks, so often as we receive any benefit from them, so long as we remember that the chief thanks is to be reserved unto God the true giver of all gifts. Theoph. What if we put our trust in creatures more than in the creator? Mat. Then be they our Gods: therefore Paul speaking of covetousness, Coloss. 3. 5. calleth it Idolatry, by which words he meaneth, that covetous men take their riches for their Gods, seeing they trust in them more than in God himself. Which indeed is not only true in that, but also as oft as we prefer any other creature before the creator, whether we fear, love, or obey it more: for than it is made our God. Therefore Paul speaking of such, who that they may live daintily and quietly, cast off the service of God, saith their god is their belly. Theoph. Phil. 3. 19 I think that to be the meaning of Christ, when he saith; Call no man your father on the earth, for one is your father which is in heaven. Mat. It is indeed: for in those words he doth not only warn us to acknowledge God for the chief father, Math. 23. 9 but especially that we love, fear, and worship him far above our earthly parents, and all others that be set over us. Theoph. Now do I understand in what manner we should seek for help at the hands of men, and trust in them without diminishing the honour of God. But what letteth, that we may not do the same toward the Saints already received into heaven? that is to say, call upon them, and in some sort put our trust in them, upon this condition, that we take them as instruments appointed of God for our help? Mat. God verily giveth this ability to those that be alive, yea he hath commanded that one should help another: but this cannot be in the dead, for Solomon saith: Also their love, & their hatred, and their error, Eccles. 9 6. is now perished, and they have no more portion for ever, in all that is done under the sun. Theoph. How knowest thou, that God hath not given this power to the dead to be able to help us, and that therefore they are not to be prayed unto when any necessity presseth us? Mat. There is no one example of this in all the scripture, which notwithstanding is the most certain rule of truth. jer. 17. 10. Psal. 7. 10. Moreover it teacheth us, that God only knoweth the things that be absent, and understandeth the heart of man, so as he heareth and favourably heareth our prayers and complaints, and helpeth us. Wherefore no man can call upon the dead, or can any way trust in them, but he taketh away the honour due unto God, which he giveth unto them: and therefore maketh them his Gods. Theoph. If it will be none otherwise, the things which have been spoken of the dead, seem not to appertain unto the Angels, specially seeing that it is manifest by the testimony of the Scripture, Psal. 91. 11 Heb. 1. 14. that God oftentimes useth their service to help us, and that they be conversant among us, so as they may hear our prayers. Therefore it shall be no hurt, if we call upon them to help us, as we do upon the living, yet with this condition, that they be taken only for God his instruments appointed by himself. Mat. Thou gatherest ill: for they can not help us, save in those things which be expressly commanded them of God, which indeed be unknown unto us. But forasmuch as they do most readily perform the things they be commanded, it is not necessary to call upon them, although we ourselves knew those things. Howbeit it is altogether necessary to speak to the living here upon the earth, because for the most part they scarce yield any help except they be so called upon, that it trouble them. But whereas thou saidest, that the Angels be amongst us, do understand what we need, and hear our prayers it is indeed true. Nevertheless they cannot be every where, nor know all things, for that is proper to God only, which is a cause that they ought not to be prayed unto of us. But although all the things which we have alleged were of no force, there is no commandment of it in all the Scripture, nor any example whereby we may be informed, that worshipping of Angels is pleasing to God, albeit Paul affirmeth, Rom. 14. 23. that whatsoever is done without faith is sin. Theoph. Now the exposition of this commandment, wanteth this one thing, that thou show why these words be added, In my sight or before me. Mat. That he might more and more keep us from the transgressing of it, while he teacheth how great injury is done to his Majesty, when we dare commit so heinous an offence even in his presence. For, although that impiety and ungodliness be hidden in the heart, yet it is manifest to the eyes of the Lord, whereunto all things are naked and open saith the Apostle. It is therefore as if an unhonest woman, should provoke & set on Heb. 4. 13. fire the mind of her husband, by bringing before his face the party with whom she playeth the harlot, & by committing of the very act of uncleanness in his presence. The second commandment. Thou shalt not make to thyself any graven Image, nor any likeness of the things that be in heaven above, nor of the things that be in the earth beneath, nor of the things that be in the waters under the earth. Thou shalt not bow down to them, nor serve them: For I the Lord thy God am a jealous God, visiting the sins of the fathers upon the children to the third and fourth generation of them that hate me, and showing mercy unto thousands of them that love me & keep my commandments. Theoph. Thou hast satisfied me concerning the first commandment, let us go forward to the second. How many parts hath it? Mat. Three. 1 The first of the forbidding of the things wherein a man may sin, in the outward worship due unto God. 2 The second is of the things commanded, which are to be performed in the profession of that worship, which is done by the outward behaviour of the body: now this precept is comprehended under the prohibition by the first general rule. 3 The third containeth threatenings against the breakers of the law, and setteth before us a promise to such as keep it. Theoph. Let us in the first place consider of that prohibition. Mat. It is contained in these words: Thou shalt not make to thyself any graven image, neither any likeness of the things that be in heaven above, nor of the things that be in the earth beneath, nor of the things that be in the waters under the earth. Thou shalt not bow down to them, neither serve them. Theo. Why after the words, Thou shalt make thee no graven image, it is presently added, nor any likeness? Mat. It is, that we may know, that pictures painted, or any other kind of images, be forbidden of God, no less than graven images, which are by name mentioned. Theoph. What understandest thou, by the things that are in heaven? Mat. The Sun, Moon, stars, birds: & under the things that be upon the earth are comprehended, men, brute beasts, plants, trees: and finally by those that be in the waters, fishes. Moreover the waters, that is, the sea, is said to be under the earth, in respect of men that do inhabit it: for otherwise the sea together with the earth, make a globe, whereof nothing is highest or lowest. The. Why would God thus reckon up all his creatures? Mat. Because there was no kind of them, which the heathen did not at that time abuse to idolatry, which custom the jews themselves followed, notwithstanding Ezech. 8. this prohibition given them. Theoph. But in this place there is no mention of spiritual and heavenly things, whereof nevertheless there is very often abuse among the heathen to idolatry. Matth. True. But here is no mention of them, because they cannot be represented, but by borrwing the form or shape of the visible things, which in this place are reckoned up. Therefore under the visible, the invisible also are comprehended. Theoph. But is every kind of picture and images forbidden of God? Mat. It is truly condemned, Deut. 4. 15. Act. 17. 28. if they be made to represent his Majesty, for that is directly forbidden by him. Theoph. Why so? Mat. Because it cannot be done but to the contempt of his divine Majesty, forasmuch as he which is eternal, infinite, without body, and invisible, is represented in the likeness of a frail creature, finite, having a body, and being visible. For this cause Esay going about to reprove the madness of the idolaters of his time, that did set forth God in a visible shape, describeth his wonderful greatness, howbeit in terms agreeable to our capacity, when he saith, Who hath measured the waters in his first, and counted heaven Isay. 40. 12 with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in a weight, and the hills in a balance. And a little after he addeth: To whom then will ye make God like, or what similitude Isay. 40. 18 will ye set up unto him? Theoph. I grant that God is not to be set out in any visible shape, but why may it not be lawful so to represent things created? Mat. It is lawful: so long as it is not done to adore or worship them: which the Lord straightway addeth, after the forbidding of making images in these words: Thou shalt not bow down to them, nor serve them. Theoph. Thinkest thou that it is all one for a man to bow himself to idols, and to adore or worship them? Mat. Altogether. For, adoration signifieth all religious worship, but no man boweth himself to idols, but with religious worship. Theoph. What understandest thou by the name of worship? Mat. That they be not appareled and decked; that incense be not burnt to them, temples built, altars set up, holy days kept, and such like. Theoph. Therefore it is lawful to have any images, so as it be not to adoration and worship, except those that be made to represent God. Mat. All religious images be also to be excepted, by the precept of our third rule, least men abuse them to idolatry, being of their own nature above measure prone to that wickedness. Which thing gave john occasion that in the end of his Epistle he joined this admonition: 1. john. 5. 2. Babes keep yourselves from idols, that is, from images made for religious use. Theoph. But they may teach the ignorant people, according to the common speech: Images are unlearned men's books. Mat. They be indeed the books of the unlearned: For, they can teach nothing but vanity and lying, as the Scripture testifieth: and therefore they hold men in ignorance, and make them idiots and unlearned, which experience itself proveth. But the most sure way whereby all the faithful of what degree soever may be taught, and that with fruit, is that which the Lord himself hath appointed: that is, the preaching of his word, by the which Paul saith, that Christ is painted before our eyes. Theoph. Let us go forward: Is there no other evil forbidden in this commandment, besides the adoration and worshipping of images? Matth. Two other besides be forbidden, namely, 1 Worshipping of creatures: and 2 Superstition. Theoph. What cause hast thou to say, that these two evils be forbidden in this commandment? Mat. Because they be of the same kind with idolatry, for they tend hereunto, to declare by the outward gesture of the body, the worship which they think they give unto God. Whereupon it is that these two be called by the name of idolatry. Theoph. Right. For, both the worshippers of creatures and superstitious persons, have accustomably been called idolaters, as well as the worshippers of idols. Mat. And verily they be joined together, by a most near bond: for idolatry always accompanieth the worshipping of creatures, and bringeth forth sundry superstitions. Theoph. Of the adoration of creatures. Let us speak of these two evils. What understandest thou by the adoration of creatures? Mat. The religious worship, which is given unto them. Theoph. Why so? Mat. Because adoration belongeth only unto God, whereof the Scripture itself is a plentiful witness. Whereupon it followeth, that we can bestow never so little of it upon any creature, whether it be visible or invisible of what condition soever, but we do take from and diminish the worship due to the creator. Therefore the Angel said unto john, Apo. 19 10 which had fallen down at his feet to worship him: See thou do it not, I am thy fellow servant, one of thy brethren Worship God. Theoph. But dost thou comprehend under that prohibition, the worship & reverence which is usually given to men that be alive? Mat Not so verily, so as it be only civil: for, if there be never so little affection mingled tending toward Religion, it is corrupt and displeaseth God. For this cause Peter refused the reverence done to him by Cornelius: Act. 10. 26. for the holy Apostle perceived, that that reverence was not merely civil, but had mixed with it somewhat of Religion Now if it be unlawful to worship Saints, yea the very Angels themselves, how much more unlawful is it to worship their images, relics, the cross of Christ, the likeness of it, and such like? Theoph. Let us come to superstition: what meanest thou by this word? Mat. Is it called superstition, when any worshippeth God, by rites or ceremonies devised of men. Of this sort are. 1 To wear a certain kind of apparel for Religion sake. 2 To hold difference of place in worshipping of God. 3 To observe days and times for that purpose. 4 To make a difference of meats. 5 To abstain from marriage, and such other inventions of men, whereof Paul thus speaketh, Col. 2. 23. which things have indeed a show of wisdom, in voluntary Religion, and humbleness of mind, and in not sparing of the body, yet they are not any thing worth. Yea rather they are to the contempt of God, and hinder our salvation. Theoph. How are they to the contempt of God? Matth. Because he preferreth obedience before sacrifice, and will be worshipped not after the inventions of men, but according to his own will, which he hath therefore made known unto us. Therefore Christ said to the Scribes and pharisees, Mat. 15. 9 They worship me in vain, teaching doctrines that be the commandments of men. Moreover, superstitions bring in the contempt of God's commandments, and of that worship, which he requireth of us to be performed unto him, which experience doth plentifully prove. Theoph. But how do superstitions hinder our salvation? Mat. Because superstitious persons, imagine that they merit somewhat by them, which thought turneth men from Christ, and therefore from their own salvation. For that cause Paul calleth the forbidding of meats and of marriage, 1. Tim. 4. the doctrine of devils. It is therefore a great deal better, to go on slowly in the ways of the Lord, then to run apace in the way of superstition: which who soever hath entered into, the further he goeth forward, the further he goeth from God, and therefore from eternal life. Theoph. Now do I understand what superstition is. I demand, why, seeing there be three evils, by the which the worship of God is defiled, Idolatry only is shortly touched in this commandment? Mat. It is according to our second rule, namely, that God when he meaneth to forbid many sins of the same kind, forbiddeth them all under the name of one, and that the greatest, such a one as idolatry is. Theoph. Why thinkest thou idolatry to be a greater sin, than the worshipping of creatures, or superstition? Matth. The reason in my judgement is most plain. For, although a man be mad already, when he forsaketh God, for some excellent gifts wherewith any creature hath been adorned of God, and worshippeth that creature: yet than he may be said to be stricken through with rage and fury, when he worshippeth an sdoll, made by the industry and help of man. Therefore, the Scripture describing that vanity, calleth Idols the works of men's hands, and presently after addeth: They have a mouth and speak Psal. 115. 4. not; they have eyes and see not; they have ears and hear not; they have noses and smell not; they have hands and handle not; they have feet and walk not; and finally that they be dead. In which words he signifieth, that men be altogether out of their wits, which worship the work of man's hands, an Image, dumb, blind, deaf, that perceiveth nothing, and is void of all the senses, and therefore inferior to his maker and worshipper: which appeareth even by this, that neither of them would be like their Idol. Theoph. Against worshipping of Idols. But the worshippers of Images, will not grant thee that thou sayest, namely that they worship the Images, much less take them for Gods. For they say, they be not so void of reason, but they know, they be either of wood, or stones, or of painting. But rather they affirm boldly and constantly, that all the worship is done by them, in the honour of God or of the Saints, whereof they be Images. Mat. What although we should grant them all that they say? were not this extreme madness, that they will worship God, by doing the things, that be directly forbidden of him? Which also he affirmeth to be despite against him. But howsoever they deny it, it is so. For, when they prefer one Idol before another, and for religions sake take upon them long pilgrimages, to salute such an Image, do mumble their prayers before them, even as for that purpose they have many Images with them: it is clearer than the light, that they think there is in them some divine power. And therefore they be convinced, that those Images be taken of them for Gods. Whereupon the Idolaters of that time are most sharply reproved by Esay, although they even then sought the same Isa. 44. 7. shifts. So is the Devil wont to bewitch all those, that receive Idols for religions sake; for at the beginning indeed, he persuadeth them, that they be received that God may be worshipped in them; but by little and little, he blindeth them with their mad religion, so as at the length they both worship them, and put their trust in them. And indeed (as Austen said most truly) no man looking upon Images, can do them any worship, whose mind is not so moved, as if he were heard of them. For this cause, the Fathers of the Elibertine counsel, the year from the birth of Christ 330, decreed thus concerning this matter; Can. 36. It hath seemed good unto us, that there be no pictures in Churches, lest that which is painted upon the walls, should be worshipped and adored. Against those which then would have Images placed in Churches. Theoph. How came it to pass, that afterward they were received into Churches? Matthew. It was decreed after many contentions and jars in the last counsel of Nice, about the year 754. when the Devil had before brought in many superstitions into the Church: But it lacked Images all the time, from the coming of jesus Christ, until that counsel. Theoph. Truly I am glad, that in going over these things, I have learned at what time Images were brought into the church. Now I will return again to the order of our speech. Thou saidst, that in former times the old Idolaters, used the same excuses to defend their Idolatries, which the Idolaters of our time do use now, who do specially complain of this, that they have very great wrong done them, when they be compared with those ancients, for as much as there is great difference between themselves and the other. Mat. If it shall seem good unto thee to propound the things, wherein they say that difference is, I will cause thee to understand, that whatsoever they allege is most vain: and moreover, that the Idolatry of our time, is altogether the same, with that ancient Idolatry of the Heathen and jews. Theoph. It shall very much please me to hear that of thee. But they make four heads of that difference. The excuses of the newer Idolaters. 1 First, that those ancients, both Heathen and jews, (say they) believed their Images to be gods, which is not believed of us. 2 Secondly; they made many Gods, we only one. 3 Thirdly, because they worshipped the Images of things without sense and reason, or else of most wicked men, as jupiter, Mars, Venus, and many other of this sort: and those Images (say they) be forbidden in this commandment, but not the Images which we worship, as of Christ, the Virgin Mary, and of the Saints that now live most blessedly in Heaven. 4 Fourthly, and last of all, we give not that divine worship to our Images, which in former times was given by Idolaters to their Idols and feigned Gods. Upon which things they gather, that indeed those ancients are worthily called and esteemed Idolaters: but that they have great injury done unto them, when they be charged with this fault, from the which they think themselves free, upon the reasons which I have reckoned up. Mat. The answer to the excuses of the newer Idolaters. I will answer in order unto these four points. 1 First, they be foully deceived in this, that they think those old Idolaters believed their Idols to be gods: for they changed them according to their pleasure, but they always kept the same Gods in their mind. 2 Moreover, there was no God of theirs, which had not many Images: and yet they did not according to that multitude, make to themselves many gods. 3 Finally, they did daily consecrate new Images, yet it was not in their mind to make new gods. Whereupon it is plain, that they were not so blockish and without sense, to believe, that an Idol of stone, or of wood, or of gold, or of silver, was the very essence of God: but only a similitude or likeness of God. It is indeed certain, that the Prophets sometimes reproved the Israelites for this, that they said to their Idols: Thou art my God. But this was done for the cause which I spoke of before, for that giving to Images the honour due unto God alone, they esteemed them in the place of God, notwithstanding, they coloured that Idolatry with fair excuses. Theoph. Concerning the first point, thou hast sufficiently satisfied me. Let us therefore come to the second; Namely, that the Heathen had many gods. Math. That indeed is true, but they did never esteem them alike; but rather constantly continued in this mind, that there was one chief God, to whom all the rest were subject. For, so is the feeling of one Godhead graven in the minds of men, that it can not be plucked out, notwithstanding it be corrupted by their own mad inventions, and that more is, by their Idolatry, as Paul saith unto the Romans'. Rom. 1. Therefore the other Gods whom they adored beside that chief God, were for this end worshipped, that they might be their patrons: which self same thing they also do at this day, which adore men Saints, and women Saints. For they take them in the stead of their Gods, when they give that worship to their relics and Images, which is due unto one highest God. Theoph. Let us now come down to the third point: it is this; That the prohibition which is contained in this commandment, is understood only of those Idols, which are the likenesses of feigned Gods, which the old Ethnics and jews Idolaters did worship, and that it is not extended to the Images of the Saints that be in Heaven. Math. This distinction is most false, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek, is altogether the same, that Image is in Latin. But both do signify the likenesses which are made upon foolish devotion. Whereupon it is, that they of whom they be worshipped, are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, worshippers of Idols or Images. But let us grant there is that difference or diversity between these words which they affirm, what will it make for them, for as much as there is so general a prohibition in this commandment; Thou shalt make to thyself no graven Image, neither any likeness of the things etc. that it admitteth no exception orrestraint? For it doth plainly comprehend every religious likeness of all things as well living as without sense, reasonable or unreasonable, men and women as well which now live blessedly in Heaven, as of the wicked, which now suffer the torments of their sins in Hell. For, the difference of the things to whom the worship due to God is given, taketh not away the reproach and injury done unto God. Theoph. Now what answerest thou to the last point, namely, that they give not the same worship to their Idols, which in times past the ancient Ethnics gave to their feigned Gods? Matthew. Acomparing of the old & new Idolatry. I answer, that they be altogether like, which shall plainly appear, if we do a little more diligently look into both, and make a comparison between them. 1 The Ethnics sacrificed to their Idols: so also do the Idolaters of our time: For they say Masses, (which they hold to be sacrifices) to the honour of Saints, yea at their Altars. 2 They offered them gifts, and so also do ours. 3 They saluted them, they fell down upon their knees before them, and finally made their prayers unto them. Which thing also is diligently observed and done by the Idolaters of our time. 4 They called upon some for the plague, upon other some for the safe deliverance of women, other some for tempests upon the Sea, other some to obtain rain, and other some for fair weather: so also do our Idolaters. 5 They appareled them, they set up lights to them, they burned incense: the same also do our Idolaters. 6 They carried them about in their solemn supplications, they followed them most devoutly, being carried upon men's shoulders, and with this mind that they might obtain their requests. The same also is used among ours. 7 They appointed unto them forms of prayers and worship, they built them Churches, and ordained Priests, of whom their service might be done: so also is ours. 8 They sought high places, and places out of the company of men planted with trees, wherein they built the chapels of their Idols, by means whereof wretched men (made drunk with blind devotion) were so out of their wits, that there was very great resort of people unto them, no otherwise then as if God himself had been present there. The Idolaters of our time have carefully done all these things to the very self same end. 9 In each city and town one was chosen, to be the patron of the place, and the protecting God. The same also do ours. 10 They swore by their names, and had them continually in their mouth, & always carried about with them their Images to worship. The same also is done of our idolaters. To conclude, at length the names of the Idols were changed, but the same Idolatry is still retained. But we must diligently mark the craft of Satan in this behalf: For, to the end he might restore or bring in again the old Idolatry, he hath borrowed the names of the holy Apostles and Martyrs, by whom in former times it was overthrown and driven away, and by this means it hath put on another person, that it might not be known. Theoph. I have taken no small pleasure by that which thou hast spoken upon these four points. Now that our speech may end there where it begun, I do acknowledge that the Devil which in our age hath set in again the ancient Idolatry, upholdeth it by no other arguments, than those wherewith in former times it was defended by him. Math. It is altogether so. For, whereas the Idolaters of our age, devising a worship of God and Images of Saints, pretend and say, that the remembrance of God is the better engraven in their minds, the self same thing was pretended by those old Idolaters. Theoph. It is very like that men even from the beginning were by these two reasons moved to Idolatry; namely, that both they might worship God better, and deeply fasten the remembrance of him in their minds. Mat. But there is nothing which is more to the dishonour of God, and more putteth him out of the minds of men, than Idolatry. Theoph. Why so? Mat. Because there can be no greater despite done to God, then (contrary to his express forbidding) to give the worship due to him, unto dead Images, which also we may liken to stocks, snares, or gins, wherewith men be held fast upon the ground, being lets and hindrances to their minds, that they look not up to heaven, neither come unto God with true knowledge and remembrance of him. Theoph. I desire, if it shall not be troublesome to thee, to allege three objections, wherewith Idolaters labour to defend themselves, not that I make any doubt of things so plain, but to the end I may be able fitly to answer the adversaries, if at any time I have occasion. Math. Thou shalt not trouble me, though thou enlarge this speech, for I am much delighted when any occasion is given me, to lay open the craft of the devil, who under a colour of religion & of worshipping God, bringeth it to pass, that he himself is worshipped of Idolaters. Therefore propound those objections. The ph. The first objection of the Idolaters of our time. The first of them is this, that they give not to the Images the adoration or worship due unto God: For they say, they give to Images only that worship which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that they do reserve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto God. Math. The answer to it. This distinction is nothing else but a matter feigned of the Greeks', as it may appear by the words themselves being Greek, wherewith they might cover the ungodliness of the idolatry brought into the church by them. Howbeit by this distinction they menat that they worshipped God, and served the Images. But their deeds declare that the matter is far otherwise. For, if it were their purpose to worship the images with the worship which they say is to be kept unto God, what would they do more? seeing they fall down upon their knees, and most devoutly salute them whensoever they come in their sight. But let us grant that the Idols (as they say) be not worshipped, but served of them, are they not in express words condemned of God by the prohibition of this commandment, when after these words; Thou shalt not bow down to them, the Lord strait way addeth, Neither shalt thou serve them? Which things being so, it is plain that this distinction is most frivolous, and that it is only in words, by the which they would blind the eyes of the simple, especially seeing it is certain that the Scripture useth those words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the self same thing, and attributeth both of them unto God. Rom. 1. 9 & 7. 6. & 12. 11. Theoph. The second objection. Exod. 25. 18 Num. 21. 8. Now I come to their other objection, which is of the Cherubins, and the Brazen serpent, that was made by God his own commandment. The Cherubins to cover the Ark of the covenant, but the brazen serpent was set up in the wilderness, that such as were stung by the biting of the serpents, by the sight thereof might be healed, and delivered from present death, whereupon they will have it proved, that it is lawful to have Images in churches. Matth. The answer. These examples do not any thing at all serve their turn. For God himself had commanded the Cherubins, as also the brazen Serpent, not indeed to be adored or worshipped, but to represent or signify some things fit for that time, when the ceremonial law was in use. For, the Cherubins were bestowed in that holy inner place which is called the holiest of all, out of the sight of all, save only of the high Priest, who went into Exod. 30. 10. it only once every year, so as all occasion of abusing them was taken away. Concerning the brazen serpent, 2. Kin. 18 4. Ezechias is in that behalf specially commended of the holy Ghost, for that he broke it, because after a sort it was worshipped of the people. Now therefore with what face dare they allege these examples to uphold their images, set up contrary to the express commandment of God, seeing especially there is so filthy an abuse of them unto all kind of idolatry? Theoph. But what did the Cherubins, and the brazen serpent signify? Math. Every Cherubin had four wings, with two they covered their face, whereby was taught, that the Angels themselves be so stricken with that brightness of the divine Majesty, that they cannot endure it, and so be compelled to cover their faces: with the other two wings they covered the mercy seat which was upon the Ark, to instruct us that God is incomprehensible, and therefore ought not to be represented by any humane likeness Touching the brazen serpent, God signified by it, that all they whom that old serpent (namely the devil, with whose poison and that indeed deadly, we are infected through sin) had bitten, were healed, so as by faith, they do fly unto Christ's death. For the brazen Serpent was a figure of Christ, as the Lord himself teacheth in these words; As Moses lifted john 3. 14. up the serpent in the wilderness, so must the Son of man be lifted up: that who soever believeth in him should not perish, but have life everlasting. Theoph. The third objection. I am satisfied for the second objection, the third is behind, wherein they allege almost innumerable miracles, which were wrought in favour of the worshippers of Idols, and for the punishment of such as despised them. Matth. The answer. Although I might most worthily reject the greatest part of those miracles as false and feigned, yet will I grant this, that they may be all taken for miracles indeed. But what can they build with them? might not the Heathen boast the self same things of their Idols? Valer. M●… lib. 1. Cap. ●. Let profane histories be read, they will afford infinite examples of those things, neither indeed is it marvel. For, the devil to the end he might establish his own false doctrine, would therein follow God. Theoph. How? Matth. As God when he meant to open his truth unto men, sent forth true Prophets and Apostles to preach it, and furnished them with the power of the holy Ghost, that they might confirm it by sundry miracles. So the devil the father of lies assayed the same thing, when he would bring in Idolatry and superstition into the world. For, he raised up false Prophets and Apostles to preach it, and put into them the power of working miracles, for the confirmation of it. Hereupon it is that Christ warneth us, diligently to take heed of Mat. 24. 24. false Prophets, who (saith he) shall do great signs and miracles, so as they shall deceive (if it might be) the very elect. Whereunto also may be applied the saying of the Apostle speaking of Antichrist; Whose coming 2. Thes. 2. 9 is by the working of Satan, with all power, and signs, and lying wonders. Theoph. Why doth the Apostle call them lying wonders? Matth. Not so much to note the falsehood of them, as to give us to understand of the end, whereat those miracles do shoot. And that is to confirm most false and lying doctrine, such as are Idolatry and superstition, which are directly contrary unto God's word, which indeed ought to be unto us in stead of a touchstone, by the which to discern true miracles from false, that we be not deceived by them. Theoph. Thou thinkest therefore that all miracles, which serve to confirm false doctrine, are wrought by the devil, and therefore to be refused, as lies, and done to deceive. Matth. I think so. And for this cause, doth the Lord warn us by Moses, if there arise in the midst of us a Deut. 13. 1. 2. 3. Prophet, that foreshoweth things to come, or showeth any other signs for this purpose, to turn us aside from his worship, that we do not hear such a Prophet: for the Lord your God (saith he) proveth you, to see whether you love him with all your heart. Theoph. But how can the devil have the power to work miracles, which appertaineth only to God? Matth. The Lord looseth the bridle unto him, and giveth that power, that he may avenge himself, upon those which despise and refuse his truth, of whom Paul thus writeth; Therefore will the Lord send them the 2. The. 2. 11 strength of delusion, that they may believe lies. Theoph. Thou hast now satisfied me concerning the first part of this commandment, and those abuses have been discussed in it, which are wont to be brought into the worship of God, but chief the greatest among them, namely Idolatry. It remaineth therefore that we The other part of the 2. commandment. come to the other part, to the end we may know, what is to be done in the outward service of God, that is framed according to his own will. Matth. That is, when a worship is given both agreeable to his nature, and acceptable to his Majesty. Theop. What is that worship or adoration agreeable to the nature of God? Math. Of spiritual worship. It is taught of Christ himself, joh. 4. 23. speaking to that woman of Samaria; he saith, The hour cometh, and now is, when the true worshippers shall worship the Father in spirit and truth: for the Father requireth even such to worship him. Now he opposeth or setteth spiritual worship which God requireth, against carnal worship devised by men: which, because it is answerable to their carnal, and corrupt nature, marvelously pleaseth themselves, but doth most of all displease God that is a spirit. Yea indeed no worship but spiritual is acceptable unto him. Theoph. Now it is to be seen, wherein that adoration or spiritual worship standeth. Mat. Sincere prayer is the chief part of it, whether it be publi●e or private, when our hearts be lift up unto God with a pure conscience, all things being taken away, that may withdraw or estrange our minds from him, as images, candles, and such other inventions of men: falling down upon our knees, our heads uncovered, and hands lifted up to heaven. Theoph. Are not kneeling, uncovering of the head, & lifting the hands up to heaven carnal ceremonies? Matth. No in no wise. For we call them carnal ceremonies, that were devised by men, and such as tie our minds to these earthly things: but these are both ordained of God, and do bring forth far divers or unlike effects. For they call our minds from these earthly and frail things, and do lift them up to true piety, and spiritual meditation. Theoph Is there nothing else required to worship God spiritually, besides the things which thou hast reckoned up? Mat. There is somewhat else required: namely, that we do hear his word & receive the Sacraments with humbleness and reverence of mind, & with purity of conscience. Concerning the rest, so as we avoid all superstitious & human ceremonies, we must use the liberty which Christ by his death hath purchased for us. Theoph. What is that Christian liberty? Matth. Of Christian liberty. It is in every part of it, a spiritual thing: the whole force whereof standeth in the appeasing and quieting of fearful consciences, that God may be so much the more earnestly glorified in us Howbeit it consists of four parts, the first two whereof (notwithstanding they be the chief) do not make much for that we have in hand: they were also handled by us in the former book, yea rather they be the argument of it. Theoph. Nevertheless I would have them declared by thee in a few words, that my memory might be rubbed again, with the things that have been already spoken before. Matth. part 1 The first is, an effect of our redemption: namely, that Christ having by his death redeemed us from the slavery and tyranny of the devil, hath brought us into the most happy liberty of his kingdom. For by it we be taken for the sons of God, & therefore heirs of his kingdom. For this cause Christ said to the jews: john. 8. 35. The servant abideth not for ever in the house, but the son abideth for ever. Therefore if the son have freed you, you shall be free indeed. part 2 The other part hangeth upon the former, and it is a fruit of our regeneration, by the which when Christ hath set us free from the service of sin, we are brought into liberty by his spirit, so as both we have a will and be also able from the heart to serve God. Therefore the Apostle saith: 2. Cor. 3. 17. Where the spirit of the Lord is, there is liberty. Theoph. Declare the other parts of Christian liberty, appertaining to the speech we have in hand. Mat. Either of them hangeth upon our redemption. Now the first is this: part 3 that Christ by his death having put an end to all the ceremonies (which were nothing else but shadows & figures) he hath delivered us from the bondage of them, to the end we might offer unto him a worship merely or altogether spiritual. But if we be delivered from all those ceremonies which were commanded of God, Col. 2. 6. Heb. 10. 1. by much more strong reason are we set free from those, which were invented by men, which also have in them plain superstition. part 4 The last part standeth herein, that by the death of Christ, the lawful use of the creatures, which we had Of the use of meats & other things. lost in Adam through sin, is again restored and renewed unto us. Theoph. By what means? Matth. Men by sin became the enemies of God, and therefore unworthy to use his goods: but being made at one with him by the death of his Son, and adopted or taken to be his sons, we may now with liberty of conscience use all the blessings of the earth, & other creatures which he giveth us to sustain our life, to the end he may be with the more vehemency served of us, until he translate us from this life, into that eternal inheritance. Hence is that of Paul, To the pure indeed Tit. 1. 15. all things are pure: but to the defiled and unbelievers nothing is pure. By which things it appeareth that Christian liberty doth by no means lose the bridle to our carnal desires: but standeth only in this, to bring peace to troubled consciences, whether they be out of quiet, and full of care about the forgiveness of their sins, or else be troubled about the use of the creatures, & of other indifferent things, so as they may use them most freely, without any doubt or scruple of consciences. Theoph. But that use of indifferent things, seemeth not to avail much to the quieting of our conscience, much less to the spiritual worship of God, whereunto notwithstanding it was ascribed by thee. Matth. It profiteth much unto both: and indeed first of all except we do certainly know, that we may freely use the creatures of God, our consciences shall never have rest, yea rather they shall be tossed to and fro with doubting and superstition. Therefore Paul saith, Blessed is he that condemneth not himself in that which Rom. 14. 22 he alloweth: that is to say, which is certainly persuaded with himself, what is allowed or disallowed of God. Concerning the spiritual worship due unto God, as it is defiled by a superstitious abstaining from the creatures, so it is much enlarged by a lawful use joined with his fear, and without offence: yea rather in this part, there is a certain testimony of the spiritual worship which we desire to give unto him, when as we will not submit ourselves to the superstitious commandments of men. Therefore Paul speaking of his Christian liberty, saith: Gal. 5. 1. In the liberty wherewith Christ hath made us free, continue or stand you, and be not again entangled with the yoke of bondage. Theoph. What meantest thou, when thou saidest, we were to use the creatures of God in his fear? Mat. That it is to say, soberly, and reverently, as it were before him. Theoph. Why madest thou mention of offence? Mat. Because it must specially be taken heed unto, that by our liberty we give no offence to the weak: For, the doctrine of Christian liberty, is not against the rule charity. Theoph. What is an offence? Mat. Of offences. The word properly signifieth something laid in the way, upon the which he that walketh may stumble and fall. In this place by translation, or a borrowed kind of sense, it is taken for that, by the which we are hindered from receiving the doctrine of the truth, or else be turned from it, after we have received it. In which sense he is said to offend one, which either saith or doth any thing, whereby the salvation of his neighbour is hindered. Now that is a most grievous sin: For Christ saith; Whosoever shall offend one of these little ones that believe me, it were better for him that Mat. 18. 6. a mill stone were hanged about his neck, and he drowned in the depth of the sea. Theoph. May there not be some certain rule set down, whereby it may be undoudtedly known, in what things and how we are to beware, that we give not offence to our neighbour? Matth. There is. But that we may rightly understand it, we must know, that there be two kinds of offences. The one is called an offence taken, which falleth upon the head of the taker, forasmuch as none occasion was given. As for example, if any take offence because his neighbour doth somewhat that is commanded of God, or refuseth to do some evil thing, forbidden of God. For, even as our liberty must be subject unto charity, so charity ought to be subject to the purity of faith and righteousness of the law. Therefore thou mayest not offend God, to avoid the offence of thy neighbour. The other kind of offence, is called offence given, the fault and condemnation whereof, lighteth upon him of whom it is given: as when one giveth offence to his neighbour, by doing something forbidden of God, or else offendeth the unskilful and weak, by using indifferent things ill. Theoph. What understandest thou by the name of indifferent things? Mat. Those which of themselves be neither good nor evil, such as it is known these be; to eat flesh or fish. Now I said, that the weak were not to be offended for the use of them. For the Apostle saith; Rom. 14. 15 Destroy not thou him with thy meat, for whom Christ died. 1. Cor. 8. 13. And again in another place; If meat offend my brother, I will eat no flesh while the whole standeth, that I may not offend my brother. The. But why dost thou mention the weak only, when thou speakest of an offence given in different things? Matth. Because we must abstain from them only for the weaks' sake, until they have been taught and confirmed in the knowledge of Christian liberty, but not for the malicious men, and mockers of Christian liberty; among whom also sometime it is profitable, that we claim and take our liberty, that it may be known what doctrine or Religion we profess. Theoph. The third part of this commandment is behind, I would have that declared in few words. Mat. It beginneth at these words; I am the Lord thy God, strong, jealous, etc. He calleth himself our God, both to oppose himself unto Idols, as especially to show, that it is he alone, to whom we ought to cleave, seeing that he is our God, that is, merciful and good. He calleth himself strong and jealous, to teach us, that he both can and will revenge so great an injury, and indeed with so grievous vengeance, that it shall stretch itself to their children, even to the third and fourth generation, of such as follow the ungodliness of their fathers. Even as also he showeth his perpetual mercy and goodness, to many generations unto them which love him and keep his law. Theoph. There be three things in this thy exposition, of which I think it fit to ask thee. Why God is called jealous. First, in what sense God is said to be jealous, forasmuch as the affection of jealousy doth not any way agree to his majesty. Mat. The Lord giveth himself this title, having respect to the covenant made with us: Now this he often compareth unto marriage, aswell for the union which we have with him, as for the mutual fidelity which we also have promised unto him. Hereof it cometh, that by the Prophet he saith; Hos. 2. 20. I will marry thee unto myself in faithfulness. As if he did say, that as he performed to us all the duties of a faithful and true husband, even so he required again by covenant of us, love and chastity, required in marriage. And for this cause he complaineth, and not seldom by his Prophets; jerem. 3. Hos. 2. that Israel committed fornication with Idols, and was polluted or defiled with adultery. When therefore he calleth himself jealous, he doth it, that with one word, he may cut of all the vain excuses, wherewith Idolaters seek to hide themselves. For this he meaneth, that he cannot by any means bear it, that under any colour, we should give the love and reverence due to him unto Idols; as an husband that religiously and holily loveth his wife, cannot endure it, whatsoever she pretendeth, that his wife should bestow the signs of her friendship and love upon another. Moreover, by this title he warneth us, that at last he will execute no less punishment upon Idolaters, than a jealous husband upon his wife often taken by him in adultery. Theoph The other thing cometh to my remembrance, whereof I said I would ask: how it agreeth with the justice of God, to require the punishment of the father's offence of his posterity. Matth. The Lord meaneth not, that the children should be punished for the sins of the parents, for as much as he saith by his Prophet; That he will not, Eze. 18. 20. that the son should bear the iniquity of his father, or the father bear the iniquity of the son. But this visitation is fulfilled, when the Lord taketh from the house of the ungodly his grace, the light of his truth, and the other helps of salvation. Now then, nothing else can be looked for, but that the children being forsaken of God, should live most wickedly, and move God to take vengeance upon them. From hence is that preposterous and disordered desire of the children, to follow the Idolatrous way of their parents, whereupon it cometh, that they excuse their Idolatry by this one pretence, namely the example of their fathers. But if the Lord do threaten so great punishment Against the Nicodemits. to Idolaters so much blinded, that they think God is rightly worshipped of them: how much more fearful judgement ought they to look for, that be illuminated with the light of his truth, and notwithstanding defile themselves with Idolatry and superstitions against their consciences? Theop. Those men are wont to answer (which also myself have heard of them more than once) that they acknowledge no sin in that, seeing they lift up their minds unto God in the midst of those ungodly superstitions, which also they hate with all their hearts. Mat. It is a most vain excuse, which the Devil hath prompted them, to lull their consciences a sleep, and so to hold them in his nets. Theoph. But how can they be convinced of Idolatry, for as much as we ought to judge of the outward actions of men, by the inward affection of the heart? Mat. That indeed is true, in such things as of themselves be good or indifferent, and which be made ill by an ill intent, as if one prayed to God to be praised & well thought of. But concerning actions of their own nature evil, and expressly forbidden of God, as is outward idolatry, there is no inward affection of the mind which can make them good, & acquit them from sin. Theop. In what place is outward idolatry forbidden? Matth. In the second commandment, where by name the Lord forbiddeth, that no man bow himself to Idols or worship them. Which thing is every where often repeated in sundry places of the Scripture. Moreover, it may be gathered of that, which the Lord answered Elias, when he noted, and as it were by outward signs marked the Israelites, which had not fallen away from his religion. For he saith; Rom. 11. 4. I have reserved to myself seven thousand men, which have not bowed the knee to the Image Baal. In which words he declareth that all such as worshipped Baal with the outward gesture, were Idolaters, notwithstanding they pretended the inward affection of their mind to be otherwise. Is it not also just and right, that God should be worshipped of us in our bodies, as well as in our minds, for as much as he is the maker of both? Theoph. Again, they do allege for themselves the example of Naaman the Syrian: who being lightened with the knowledge of the true God, by that miraculous cure, said unto the Prophet; Herein the Lord be merciful to thy servant, when my Lord shall go into the house of Rimmon to worship there, and shall lean upon my hand, and I bow myself in the house of Rimmon, in this bowing myself in the house of Rimmon, the Lord I beseech to forgive his servant in this thing. To whom the Prophet answered; Go in peace. Of which words they gather, that the Prophet gave his consent, he should do that thing. Matth. This example maketh more against them, then for them. For that Naaman the Sirian, the chief Captain of the host of the king of Aram, and most dear to the King himself, when he was first converted to the religion of the true God, knew that he sinned, if he did but only apply himself in his service, and bowing to the King while he worshipped, and he prayeth God to forgive him that sin. But these our Nicodemits, which have so many years been taught the knowledge of God and of his spiritual worship, and indeed far more clearly, than the Fathers under the Law ever were, cannot be brought thus far: to confess that they sin, when every where of their own voluntary accord, and without any enforcement of the king's authority, that useth their service, they be partakers of Idolatry and superstitions. Verily the confession of Naaman the Syrian shall be sufficient to condemn them in the day of judgement: so far off therefore is it, that by it they can by any means defend themselves. Concerning the answer of the Prophet; Go in peace, he doth not by it allow the sin of Naaman. Neither was it his mind to flatter Naaman, but when he saw him in so little space of time to have profited so well in the knowledge and fear of God, so as freely he confessed and condemned his own infirmity, he encouraged him, and putteth him in hope, that God would strengthen him, and bring that to perfection, which he had begun in him. For this cause he saith; Go in peace. But if he had had to do with the Nicodemits of our age, he would have used far other manner of speech, & would have aloud cried out the same thing, which Elias that went before him did to the jews of his time, mingling the worship of Idols with the service of God; How long 1. Reg. 18. 22. do you halt between two opinions? if the Lord be God, follow him: but if Baal be he, go after him. Theoph. I am not a little glad, that I have gotten the meaning of that place: for sometimes I have been troubled about the losing or untying of that knot, I do not therefore now think, that the Nicodemits have any excuse, wherewith to clear themselves from the crime of Idolatry. For as much as it is plain, that this excuse of theirs is nothing worth. Math. Add hereunto, that there be against them the examples of Daniel and his fellows, and of innumerable Martyrs, who rather chose to suffer most cruel death, than never so little to make show that they worshipped Idols. For as much therefore as they dare not accuse these faithful servants of God of rashness, of whom the Scripture itself reporteth honourably, this one thing remaineth, that they condemn themselves, because they fear men more than God, of which fault, there is no doubt but their own conscience accuseth them. Let them therefore think upon that sentence pronounced by God against the fearful, that is, such as knowing the truth, do for fear dissemble it, whom he joineth with unbelievers, abominable murderers, whoremongers, sorcerers and liars, to whom he saith; their part is appointed in the lake which burneth with fire and brimstone, which is the second death. Let them I say remember Apoc. 21. 8. that sentence, that if they have any care of their salvation, they may prevent the wrath and judgement of God by true repentance. Theoph. Let us now return to the words of the commandment, why did he rather say, to them that hate me, then, to them which do not obey me? Math. That he might make the ungodliness of such as obey him not, especially which break this commandment, more manifest For, by that disobedience, they do declare the inward hatred, which they have against him. But contrariwise the godly, by keeping of his commandments, do witness the love and reverence they carry him. Whereby it is apparent, how much Idolaters and superstitious persons be deceived, when they think to declare their love toward God, by their mad Religions. For as much as God himself testifieth, that those devices be signs of extreme hatred against him. And indeed by these Of good intents. things is overthrown that most false and hurtful principle of Idolaters, wherein they affirm, that all things which be done with a good intent, that is with a mind to serve God, are well done. Theoph. But surely it seemeth necessary, that good intents cannot be ill. Math. True, if thou understand them of such as be good indeed. Theoph. What are they? Matt. Such as are grounded upon the express word of God. For, the other which be against the word of God, howsoever men esteem them to be good, yet are they most nought & displeasing unto God. Therefore the good intentes, as they call them, of Idolaters and superstitious persons, are no better than the intents of the jews, which put Christ to death, or of them which have slain almost innumerable faithful servants of Christ, of whom Christ himself witnesseth, joh. 16. 2. that they thought they did God service. Theoph. Let us go forward. Why doth God speaking of punishment, mention only three or four generations, and of reward, nameth thousands? Math. To teach us, that he is more inclining to gentleness, and doing of good, then to severity. Notwithstanding, the sentence pronounced of God is not so general, but he keepeth this free unto himself, to show himself merciful when he pleaseth to the children of the wicked, and also to refuse and cast off, of the children of the faithful, whom it shall seem good unto him. Nevertheless he so tempereth it, that it may be known, that his promise and threatening are neither vain nor deceitful. Theoph. But these things seem to agree rather to the whole Law, then to this one commandment. Matth. Right, for the Apostle witnesseth, Ephes. 6. that the fift commandment is the first with promise, namely special. Theoph. Wherefore then are they put into this commandment? Mat. Because the breach of the whole law followeth upon the breaking of this: For where any goeth about to set up another, besides the true God, the whole law is now broken of him. For whatsoever may be performed or done by him, cannot be judged to be the obedience of God, but of the Idol which he hath made. Moreover, Idolaters are so wholly occupied in their superstitions joined most nearly with Idolatry, and do so swell with a vain opinion of merit, that they easily despise and set light by the lawful keeping of God's commandments, which daily experience doth plentifully witness. The third commandment. Thou shalt not take the name of the Lord thy God in vain, for the Lord will not hold him guiltless that taketh his name in vain. Theoph. We have been long in the exposition of the second commandment, because the matter itself required it. Now we are to come to the third. And first let us see how many parts there be of it. Mat. Three, as of the former. In the 1 First is forbidden, the rash use of God's name. 2 In the second is commanded the sanctifying of it, and this is contained under the prohibition. 3 The third is a threatening against the breakers of this commandment. Theoph. That the exposition of this commandment may be the easier, I will demand three things. 1 First, in what sense the name of God is taken in this place? 2 Secondly, what it is to take the name of God in vain. 3 Thirdly, how many ways it may be taken in vain; declare what the name of God signifieth. Mat. The first part of the third command. of God's name. It is first taken for God himself, as it easy 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 book, to fear that glorious and terrible name, the Lord thy God, the Lord will make thy plagues wonderful. Secondly it signifieth all those things, which concern his glory, as his word and works. Theoph. But now what is it to take the name of God in vain? Mat. How the name of God is taken in vain. To speak of God, or his words, or works, contemptuously, lightly and rashly, that is, to misuse and to do wrong to his Majesty. For this cause he said rather, the name of the Lord thy God, than my name. For, this he meant that seeing the Lord is our God, we ought to think so reverently of his Majesty, that to us it should be most holy, & without all pollution or disdain. Theoph. How many ways it is taken in vain. Now we are to see how many ways the name of God is taken in vain, which is the third point of the first part of this commandment. Mat. It may indeed be taken in vain sundry ways, which notwithstanding I will reduce unto five. 1 The first which is also the most grievous, is blasphemy, that is railing, namely when a man doth not only speak contemptuously of God, but doth also use reproachful words, and such as savour of contempt against his Majesty: as they do that renounce God To whom also we do join all those, that trample under their feet the most holy mystery of our salvation that Christ hath wrought for us, and every where do swear by his death, blood, body and parts thereof, as his head and belly, and that most commonly, purposely, not being stirred and moved by anger, although indeed there be no anger, which can excuse so horrible blasphemy before God. Theoph. Such men verily be far off from giving those thanks which we own unto him, that he vouchsafed to take upon him our human nature, and that in it to deliver us from everlasting death, he would be abased to the death of the cross full of reproach. Mat. Thou sayest true And therein they show themselves worse than the very jews, of whom he was crucified. For if they had known him, they would not have 1. Cor. 2. 8. crucified the Lord of glory, saith Paul. Therefore except they repent, it will atogether come to pass, that to their great evil, they shall feel his most just wrath & judgement, for as much as they do purposely so profane the benefit of redemption, procured unto us by him. Theoph. Let us examine another way, by the which the name of God is taken in vain. Mat. The profaning of god's word. When we do abuse the holy Scripture, which is done specially three ways. 1 First when it is profaned by ridiculous scoffs and mockings, as drunkards and ungodly persons are wont. 2 Secondly, when it is corrupted, that is, wrested otherwise then the true sense is, as heretics do. 3 Thirdly, when any abuseth it, to enchantments or sorceries, for the healing of men or beasts, & such like. Theoph. But they which heal diseases especially of men by that means, say that there is no sin in it, seeing they use good works, whereof there followeth a very good effect, namely good health, for the most part restored to the sick. Theoph. The devil useth to assail men disguised, that is to say, he changeth himself into an Angel of light, to the end he may be the better received: 2. Cor. 11. 14 For he knoweth that if he were known, all would abhor him. Therefore he can find no better colour, then if he make show of the word of God, which nevertheless is both corrupted by him, and wrested from the true meaning, even as he doth with heretics, or else it is turned from the right and lawful use, namely doctrine, reproof, correction, and instruction, to the healing of bodies, and such other delusions, wherewith both it is profaned, and the name of God is taken in vain. Whereupon it is plain, that the healing which sometimes followeth those deceits and jugglings, be not of God, against whom there is that way great sin committed, but from the Devil. Theoph. Canst thou prove that those kind of healings be of the Devil? Mat. Yea indeed, and that most easily. For, God useth only two ways to the curing of diseases, whereof one is natural and ordinary, namely by the help of medicines, whereinto he hath put that virtue & force: the other is beside the course of nature, miraculous, when God himself doth it by his own power. But that way of healing by rehearsing words of the holy Scriptures, cannot be called ordinary or natural, for as much as the word of God is not given to heal bodies but souls; neither can it be reckoned among the miracles, which proceed from the power of God. For, the power of God is not tied to the uttering of certain words, notwithstanding they be very good: or else there were not any which might not do miracles at his pleasure, which in very deed is most absurd. For, thereupon it should follow, that God declareth his power not according to his own will, but according to our pleasure. Therefore no man ought to doubt, but that these kinds of healings be of the Devil, and not of God. Theoph. They object that it is not like, that the Devil the enemy 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 end they may afterward lay hands upon thee the more easily, the same useth the Devil: For, if he heal the diseases of cattle, he doth it with no other mind, but to bind the owners of them to himself: if he bring any case to our bodies, he doth it to bring the soul in bondage to himself, & for that cause; that at length he may thrust body and soul with himself into hell. Finally he doth always usurp dominion and Lordship over them, to whom he maketh show of serving for a time. Theoph. It were therefore better for a man to serve himself, then to have such a servant. Matth. It were so, and indeed to be holden with sickness all the time of our life, rather than to recover our health by his help. Theoph. I will yet demand one thing: whence hath the devil this power, that he can heal the diseases of our body? Matth. God permitteth it unto him by his judgement, as it hath been said of us, that they should more and more be blinded, which fly to the devil, that by their own desert they may perish in their errors. Theoph. The third manner of taking God's name in vain is behind. Mat. God's name taken in vain by dissoluteness of life. It is, when a man professeth himself to know God, but denieth him in his deeds, that is, whose whole life yieldeth nothing but offences & stumbling blocks. Of whom there is mention in the Prophet▪ for thus the Lord chideth with them; Why dost thou declare my statutes, & takest my law in thy mouth, seeing thou hatest Psal. 50. 16. to be reform, & hast cast my words behind thee? The same also is to be thought of hypocrites, which are far worse than these: for, in words & outward deeds they do vainly make show of the fear of God, but their heart is very far off from him. To this number also they may be reckoned, whose mind wandereth about other matters, while they are praying. Theoph. Let us come to the fourth manner of taking God's name in vain. Mat. When we speak of god without consideration. When this word God, or the name of jesus, is used of us either rashly or without cause: as many do, with whom it is ordinary, that in the way of marveling or wondering, they often use these speeches, my God, jesus. Theoph. But thou shalt hardly persuade these, that they take the name of God in vain, notwithstanding it be often used of them: for they say, it is better to name God then the Devil. Mat. Our nature is so corrupt, and so used to sin, that we see not any but the greatest, which indeed if they be weighed by our judgement, shall be taken for very small. For this cause, God gave unto us his Law, which is as it were a glass, and a most perfect pattern of holiness, that by comparing our actions with it, we might acknowledge our sins, and study to amend. But of these things shallbe spoken more at large, when we shall come to the use of the Law. Now we are to examine that most damnable manner, and to compare it with this commandment of the Law; Thou shalt not take the name of the Lord thy God in vain. What is this, in vain? do we only then sin against it, when it is set upon by us with blasphemies & renouncings of it? No in no case, but then also, when it is named either with contempt or rashly. But what is he, that being in his right mind, seethe not, that it is both contemptuously and rashly used in these manners of speaking? If any have been at a feast, which peradventure hath not been without riot and other sins, he will not fear to utter these words, according to the custom among us; O my God, how excessively have we laughed? O my God, how richly & daintily were we entertained? If any of our servants disquiet us, by their unskilfulness or slowness, straightway he shall hear, O God how foolish thou art? O God how slow thou art? If we find any place filthy and unclean, or if we smell any ill savour, by and by shall the name of God be mingled with these things, in these words: O God what a filthy place. O God what an ill savour do I smell? These examples most common among our countrymen, were to be alleged, that we might so much the more plainly show, how greatly the name of God is used contemptuously and rashly of us. A certain ancient left it written, that if we have a costly garment, we do then only put it on, when we go to the company of great personages, and do most carefully look unto it that it be not spotted: in somuch as we shun and avoid all such things as might soil it. But the most holy name of God, with the excellency and worthiness whereof, no garment, no not any creature is indeed to be compared, is so little esteemed of us, that it is continually intermeddled, with vain and idle speeches, with railings, and filthiness. Theoph. I do acknowledge that the name of God is abused with very great contempt, in the speeches which thou hast reckoned up: but that sin is so common, that in very deed the godly themselves, and such as desire to reform their lives be not free from it: for, a man shall find very few, that sin not in this point. Mat. It was the cause why I have handled that sin more at large, to the end it may the better be known, especially to such as be touched with any fear of God, that by the reverence wherewith they honour his name, they may be moved to amendment, which they shall with very small labour attain, if they give their minds unto it. Theoph. Let us come to the fift and last way, whereby the name of God is taken in vain. Matth. When any sweareth by him vainly. Theoph. Of swearing Before I demand how any sweareth by the name of God vainly, I would have thee to declare what an oath is. Matth. It is the calling of God to witness, for the confirmation of the unknown 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 unto God, is called a vow. Theoph. Let us consider how a man sweareth by the name of God in vain. 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 shallbe altogether vain. 1 The first is: that the thing whereupon we are about to swear, be not only true, but also that the truth of it be certainly known to us. 2 The second is: that the thing be of some weight, aswell to the glory of God, as to the love of our neighbour. 3 The third is: that the truth of that thing, by any other means cannot be brought to light, for otherwise the very name of God is contemptuously used. But as an oath respecteth things to come, there be five things to be observed. 1 First, that the thing be of some importance. 2 That it be just and lawful. 3 That it be in our power. 4 That we be prepared to do it. 5 Finally, that in time we perform it indeed, although it should be to our loss, as we be taught of the Prophet. Psal. 15. 4. Theoph. What if all these circumstances be not observed, is not the name of God taken in vain? Mat. It is, and very great reproach is done unto him, especially, if that whereof we swear be not true: for than he that doth that, accuseth God of lying and falsehood, & therefore so much as in him lieth, taketh from him his Godhead, and maketh him like the devil, that is the father of lies. john. 8. 44. Theoph. But if we have taken our oath to do some ill thing, as for example to kill, are we bound to perform that? Mat. No not so: for in our Baptism we vowed unto God, that we would serve him, and obey his will. And that oath cutteth off all other contrary unto it. Sin therefore is committed, in that an unlawful oath was taken vainly & rashly, & contrary to the will of God: howbeit the sin should be far greater, if it were kept. But if we be not bound to do ill things, although we have expressly promised them, much less if they be required of us under the colour of some general promise; For secretly they be excepted which are not lawful, no less than those which cannot be done, or be impossible. And therefore Herod was not bound to cut off the head Mat. 14. 7 of john Baptist, by his oath taken to Herodias. Theoph. The second part of the third commandment of sanctifying God's name. We have spoken sufficiently of the first part of this commandment; let us come to the other. Now, that pertaineth to the sanctifying of God's name. By what ways therefore may the name of God be sanctified or hallowed of us? Mat. By five, even in a like number with those, whereby it is taken in vain. Theoph. Declare severally every of these ways. Mat. The first is, that we sing his praises, read his word, and speak reverently of him. 2 The other is, that in adversity he be praised of us, both in heart and mouth: as we read job did in these words; job. 1. 2. Let the name of God be blessed. 3 The third is, that so often as need shall require, we do make a most frank confession of his truth: and lead a life agreeable to that confession. 4 The fourth is, that we pray unto him, and from our heart give him thanks. 5 The fift, that when it shall be necessary, we swear by his name. Theoph. How is the name of God sanctified, when we swear by it? Matth. Because by an oath lawfully taken, he is acknowledged of us for the true God: forasmuch as we confess him to be the searcher of the hearts & secret thoughts, when we call him to be a witness of the things that be hidden from men. Secondly, because we fly to him as a most earnest defender of truth, and therefore a most severe revenger of liars, and such as forswear themselves. And these indeed be the proper offices of God alone. Finally, by an oath his name is sanctified, seeing that by it controversies which hurt Christian charity, be ended, as the Apostle speaketh. Heb. 6. 16. Against anabaptists, that wholly condemn swearing. From whence we may gather, how wonderful the kindness of God is toward us, who doth so far abase himself, that he will be present at our controversies, and make an end of them. Therefore there is no cause, why we should doubt, to swear by his name, in the place of judgement, or elsewhere, so as all the conditions be kept. For whosoever refuseth to swear, refuseth to give glory unto God. Theoph. But Christ commandeth that we swear not at all, neither by the heaven, nor by the earth; Mat. 5. 34. and that our communication be yea, yea, nay, nay: affirming further, that whatsoever is more, is of evil, which also is confirmed by Saint james. jam. 5. 12. Mat. That indeed is true. But Christ in the same Chapter plainly saith; That he came not destroy the law or the Prophets, but to fulfil them. Therefore his purpose is not to condemn the right use of an oath, expressly commanded of God in these words of Moses: Deut. 6. 13. Thou shalt fear the Lord thy God, and shalt serve him only, and swear by his name. Theoph. In what sense therefore, did Christ forbid swearing altogether? Mat. That he might bring again this commandment to the true understanding of it, which had been much corrupted by the false gloss of the Scribes and pharisees. For, they taught it was no sin, when any swore in vain by the creatures, as by heaven and earth, seeing that the name of God was not expressed. But Christ meaneth to show, that although the name of God was suppressed, or not mentioned, yet secretly it was sufficiently expressed in such oaths: and that therefore therein sin was committed against this commandment. Therefore his purpose is not to forbid the lawful use of an oath, but the abuse: as when a man sweareth vainly, by what name, or in what manner soever it be done. Theoph. It followeth therefore, that it is lawful to swear by creatures, so as it be not vainly, forasmuch as the name of God is secretly understood in them. Matth. Yea verily; yet with this condition, that those creatures be avoided in swearing, which have been commonly abused to Idolatry. Thus this learned man and some other have thought of this matter. For then the name of God is not understood under them, but it is even suppressed, that they may have his room, the honour being given unto them, which belongeth to the Majesty of God alone. But this do they, which swear by the names of Saints departed. In which respect the Lord is bitterly angry with them that swear by other Gods, and taketh that kind of swearing, to be an argument of manifest falling away from him. Whereupon he complaineth of the Israelites in jeremy, in these words: jerem. 5. 7. Thy children have forsaken me, & sworn by those which are not Gods. And that indeed very justly, for the breaking of the second & third commandment, is a sign of breaking the first. Theoph. How so? Mat. Even as he worshippeth God with spiritual worship, and sweareth by his name so oft as the Lord shall require, which spiritually hath conceived & comprehended him in his mind: so whosoever hath imagined to himself a false God, or many Gods, doth forthwith declare it by worshipping of Idols, whose names he hath in his mouth, when he sweareth. It is therefore truly said, that Idols be first in the heart, before they be brought forth either with the hand or mouth. Theoph. Let us come to the third part of this commandment, which is the threatening against such as break it. Mat. The third part of the third commandment. It is contained in these words; The Lord will not hold him guiltless which taketh his name in vain. Whereby it appeareth, that the transgression of this commandment is accounted a most heinous sin before God, notwithstanding it be thought light of men, and that therefore he will with grievous punishment, be avenged upon such as be guilty of it. Theoph. Is there any thing that doth so much aggravate this sin? Matth. Yea verily. For there is no commandment, in the breaking whereof there is seen such insolent contempt of God. Theoph. Why so? Matth. Because we are brought to break the other commandments, either upon a false opinion of worshipping God, as when we give over ourselves to Idolatry and superstition; or for our own estimation, when we yield ourselves to revenge: or for our pleasure, when we commit fornication; or for our profit, when we steal; or for some fear, as when we tell a lie: but for the breaking of this commandment, we can pretend neither the worshipping of God, nor our profit, nor our pleasure, neither any fear. Therefore the transgression of this commandment, but especially blasphemy, hath no other beginning, but a most manifest contempt of God's majesty. Theoph. Some are wont to excuse the matter by custom, to clear themselves of the sin of the contempt of God. Math. But I would demand, whence that custom sprung: Did it not come from the very impiety & mad contempt of God, wherewith our minds were wholly taken up and possessed before? For it is certain, when at the first the mind of man is lightened with the least sunbeam of the fear of God, that that bad custom is presently changed, howsoever it might go about to defend itself, by prescription of very long time. The fourth commandment. Remember the Sabbaoth day, to keep it holy; six days shalt thou labour, and do all thy work, but the seventh day shall be the Sabbaoth of the Lord thy God; in it thou shalt do no manner of work, thou. nor thy son, nor thy daughter, thy man servant, nor thy maid servant, nor thy cattle, nor the stranger that is within thy gates, for in six days the Lord made the heaven and the earth, the sea, and all that in them is, and rested the seventh day, wherefore the Lord blessed the Sabbaoth day and hallowed it. Theoph. The fourth commandment of this first table is yet behind: to the exposition whereof, that we may make an easier way, let us see of how many parts it standeth? Matth. Of four. 1 The first containeth the sum of the whole commandment, in these words; Remember the Sabbaoth day, to keep it holy. 2 The second showeth, which that Sabbaoth day is, when he saith; Six days shalt thou labour, and do all thy work: but upon the seventh day, shall be the Sabbaoth to the Lord thy God. 3 The third teacheth, how that day is to be kept holy. Thou shalt do no work, neither thou, nor thy son, nor thy daughter, nor thy man servant, nor thy maid servant, nor thy cattle, nor the stranger that is within thy gates. 4 The fourth rendereth a reason, why he appointed the seventh day, rather than any other day, unto this rest. For in six days, God made heaven, the earth, the sea, and all that in them is, and rested the seventh day, therefore he blessed the Sabbaoth day and hallowed it. Theoph. These four parts are to be followed of us in order. Declare therefore the meaning of the first. Matth. When the Lord saith; Remember the Sabbaoth day, he teacheth us, that this commandment is of very great weight. Which to be most true, appeareth even by this, that the keeping of the rest of the commandments, dependeth upon the keeping of this. In respect whereof, the Lord every where by his Prophets, objecteth to the Israelites the transgression of this commandment, when he meaneth to signify the breach of the whole Law. He addeth after: that thou sanctify or hollow it; that is, cease and abstain from bodily works, that thou mayest apply thyself earnestly to spiritual and heavenly. Theoph. Which callest thou heavenly and spiritual works? Mat. Why the Lord under the Law, commanded the Sabbath. That we may understand that point, we must know, that the Sabbaoth was commanded of God for two causes, the first whereof was ceremonial. That ceremony also is considered in two respects. For, by that bodily rest, the Lord meant to warn the people of Israel, to abstain and rest from their own works being carnal and defiled, that they might suffer the holy Ghost to work in them. This doth he himself witness in these words; See that you keep my Sabbaoth, because it is a sign between me and you in your generations, that you may know, that it is I the Lord, which sanctify you. Out of which words it is plain, that that ceremony, was a type or shadow of our regeneration. Secondly, that ceremony served, to signify the everlasting rest of the kingdom of heaven, which was as it were a part of the former. For that cause the Lord calleth the land of Canaan, rest, because it was a sign or token of eternal life, according to the interpretation of the Apostle to the Hebrews. The other end of the bodily rest, is this, that we may wait upon the ministery of the Church: for that is established by God in this commandment. Moreover, that we may meditate upon his works, and dilgently apply ourselves, to the love of our neighbour, and the instruction of our household & family. These are the two ends of this bodily rest, the first whereof together with the rest of the ceremonies, is taken away by the coming of Christ, which is the truth of it. But the other is perpetual and to continue for ever. Therefore that rest belongeth unto us, and is every week to be kept one day. Theoph. Let us come to the other part. Mat. After that the Lord had commanded one day for rest, now he showeth which day he will have kept, and that is the seventh, namely the last of the week. He doth also teach, how we should spend the rest of the week, namely in working, that is, in doing our earthly businesses, to the end we may be the fit for the rest of the seventh day, and to the performance of such things, as he himself hath commanded. Theoph. Which was the seventh day? Mat. That which we do yet call Saturday. For, the Lords day properly, is the first day of the week, according to the distinction made by God himself. But that seventh day the Apostles changed, to teach that the ceremony was done away, and the rest they put off to the Lords day, upon the which, Christ by his resurrection had put an end unto that ceremony. Theoph. How did Christ by his resurrection, put an end unto that ceremony? Math. Because, by the virtue and power thereof, we are spiritually raised up, that we may serve God, & mortify our concupiscences all the days of our life, so as for this purpose, we do not now stand in need of the observations of any day. Theoph. Is not this to observe days, which thou condemnest as a superstitious thing, in the exposition of the former commandment? Matth. To observe days and times, is nothing else, but to think one day or time holier than another, which agreeth not to the hallowing of the Lords day. For, we do not attribute unto it greater holiness then to another. But when the Apostles would take away the ceremony of the seventh day, they appointed this, which came first in place to that use. And as another day had been as fit, so neither is this less fit or conventient, than any other. Theo. Declare the third part of the commandment. Mat. It teacheth that no work concerning this life is to be done, unless it be necessary, upon that day. But it is to be marked, that such works were then judged to be faulty and sinful among the jews, because they were contrary to the ceremony which they were bound to keep: But now that ceremony being taken away, they are not forbidden as evil in themselves, but because they hinder us and call us away from holy studies and meditations. Theoph. But why is there mention of the rest of men servants, and of maid servants, of cattle, and of strangers? Matth. Concerning men servants, and maid servants, God commanded this, as well that they might have some ease from labour, as also that they might attend upon the ministry of the Church, and so to care for, and look to their own salvation, no less than their masters. The rest of beasts God doth therefore mention, because they work not but with the service and help of servants. He speaketh also of strangers, because if they be of the same profession with us, they also are bound to keep the law of God, if not, yet at least heed must be taken that they be not an evil example to the rest. Theoph. The fourth part is remaining. Mat. The Lord setteth before us his own example, the more earnestly to prick us forward to the keeping of that rest. He doth also call to our remembrances the creation of the world, that we might remember of whom we have our beginning, and the innumerable benefits that we enjoy. The Sabbaoth day therefore should be unto us as it were an image of the creation of the world: and upon that day ought we to mediditate and think upon that creation, lest we be guilty of that fault, which God in former times by Moses upbraided the jews with; Thou hast forgotten that strong God which hath begotten thee, the God which made thee thou hast not remembered. hereupon it is, that by name he reckoneth up every of his works by itself, for in six days the Lord made the heaven and the earth, the sea and all that is in them. But here is mention of the Lords resting, not because he hath cast off the care of his works, far he continually worketh to preserve his creatures, and to guide them by his providence. But this he would teach us, that he hath ceased from making of the kinds of things. Finally the blessing and hallowing of the Sabbaoth day is after added, not because that day is in itself holier than others, but for that it is of God, appointed for this purpose, that we should rest from our own works, and diligently give ourselves to holy works. Theoph. The Sabbaoth day therefore is sanctified of God, in that he did appoint it to holy and religious works: It is also sanctified of us, when we give ourselves carefully to perform those works. Matth. It is true. Theoph. But are not the rest of the days so hallowed of God, namely that they be appointed to holy and religious works? Matth. Altogether, so far forth indeed as may be for our businesses. But upon the Sabbaoth, all other things are to be set aside, that we may with earnestness apply ourselves to those works. And verily men be without all excuse, except they do this. For whereas the Lord hath divided the week into seven days, he giveth one only to himself, but the other six he hath left unto us, to look to our own matters. The second Table of the Law. Theoph. The four commandments of the first table being expounded, order requireth that we come to the six last. But before we go to the exposition of each by itself, I desire that thou propound a general declaration of them, and that brief, which may show how they agree together, as thou didst when thou handledst the first table. Mat. As in the first table the Lord doth teach true religion, that is, the way whereby he may be truly worshipped The sum of the last table. of us. So in the last he prescribeth a holy policy or government unto men, that they may keep peace among themselves, and serve God with united minds. But for the upholding of that policy, it is necessary that some be superiors, and other some inferiors, and that the superiors be armed with some authority, wherewith they may keep the subjects within the bounds of their duty, and provide that the mightier do no wrong to men of mean quality. Now all these things doth the Lord ordain in the fift commandment. For by little and little he doth in continuance of time bring us to all lawful subjection, beginning with that which is most easy to be borne. Having settled and appointed Magistrates, he doth presently join laws, by the which they ought to govern their subjects peaceably, and keep them in equity and justice: From whence also every one should seek the rule of love, that they may live with their neighbours according to the will of God. And first, because nothing is more necessary for the safeguard of human society, than that the life of man be preserved, in the sixth commandment the Lord forbiddeth murder, and also commandeth that every one preserve the life of his neighbours, no otherwise then their own. When he hath taken order for the safeguard of men's lives, because men are mortal, in the seventh commandment, forbidding whoredom, he enjoineth marriage to all men that have not the gift of continency, to the end mankind may be preserved and increased. And because a family or household followeth marriage, to the sustaining whereof riches are required, in the eight commandment he appointeth to every one propriety of goods, while he forbiddeth theft wherewith quiet possession is disturbed and troubled. And doth also command, that we labour to get riches, both for our own use, and by us to be given to the poor. Afterward because it cannot be (such is the desire & covetousness of men) that goods can be enjoyed of us, but that oftentimes there arise strifes & controversies, which the Magistrates cannot appease, except they do plainly know the truth of the matter, in the ninth commandment the Lord forbiddeth false witness bearing, which is no small hindrance to the ending of controversies, & doth command that we speak the truth, both before the Magistrate, and elsewhere in all kind of matters. Finally, because the Lawgiver is spiritual, he would teach us that his law also is spiritual: that is, that not only outward obedience is required by it, as the laws made by men do, but even the inward affection of the heart. Therefore under the name of concupiscence, which he forbiddeth in the last commandment, he requireth also this, that we obey him with all our heart, so as there be not any thing in us, be it never so little, that is contrary to his will. The fift commandment of the Law. Honour thy father & thy mother, that thy days may belong in the land, which the Lord thy God giveth thee. Theop. Let us go to the particular exposition of each commandment of the last Table. And let us begin at the fift, which is the first. These be the words of it; Honour thy father and thy mother, etc. Of how many parts standeth it? Math. Of two, the first is a precept, namely that we honour father and mother: the other is a promise made to the keepers of this commandment, which is that they shall live long, wherein secretly is contained a threatening against such as break it. Theoph. That we may clearly understand the former part, two questions are to be determined of us. First, whom God comprehendeth under the name of parents. Who be comprehended under the name of parents. And secondly what is to be understood by the name of honour. Answer therefore to the first question. Matth. Under the name of parents they all be comprehended, who by any means in respect of their office are bound to do the duty of parents toward us, namely they that ought to have care for our instruction, health, life, preservation of our goods, credit and peace. For in these things is contained the duty of parents toward their children. Therefore under the name of parents, are to be understood, first: 1 guardians & tutors, that be to us in stead of parents. 2 Magistrates, who also be called fathers of the country. 3 Ministers of the Church, and Schoolmasters, which be our spiritual parents. 4 Husbands toward their wives. 5 Masters toward their servants. Theoph. What is the cause, that God hath comprehended all these above mentioned under the name of parents? Mat. Because such is the naughtiness and pride of man's nature (for it is puffed up with the desire of highness and excellency) that it hardly suffereth itself to be subject unto any. For this cause that superiority is spoken of for an example, that is by nature most amiable and least envied, because it might more easily soften our minds, and bow them to the custom of subjection. Theoph. What the word Honour signifieth. Let us come to the other question. What containeth the honour which we are commanded to give to our parents? Matth. It standeth upon three parts, First: 1 Upon outward salvation proceeding from the inward reverence which we ought to yield unto them; which shall be done, if we acknowledge them to be the ministers of God for our good. 2 The second is, the obedience that we perform to their commandments, so as they be not contrary to the will of God: for then by the rule of Peter, Act. 5. 29. we ought to obey God rather than men. 3 The third is, that when they be poor, we do help them with our goods. It is in the mean time to be observed, that God doth not only prescribe a rule to inferiors, whereby they may give due honour to their superiors, but doth also teach superiors their duty which they ought to do to their inferiors. Theop. What if the superiors fail in their duty, are not the inferiors discharged from the honour due to them? Matth. No not so: for our sins are not excused by the sins of others. Moreover the obedience we give them is directly referred unto God, of whom it is commanded, and not properly to themselves. Theoph. We have stayed long enough upon the former part of this commandment, let us therefore come to the other: It is the promise, the words whereof be these; That thou mayest live long in the land which the Lord thy God giveth thee. To the exposition whereof there be five things, whereof I will ask thee. 1 First, why the Lord joined a promise to this commandment, rather than to the rest of the commandments of this later table? 2 Why he promiseth long life, rather than any thing else? 3 What good we have by long life, that is subject to so many troubles? 4 What that land is, whereof mention is made in this place? 5 How this promise is fulfilled, forasmuch as it is certain, that sometimes obedient children be taken away by untimely death, and the stubborn and disobedient live long? Now therefore answer to the first. What is the cause that the Lord joined a promise to this commandment? Matt. He teacheth superiors by his own example, how they ought to behave themselves toward their inferiors, namely to allure them to obedience rather by gentleness & promises, than by severity & punishments. Theoph. Go forward, and in like sort answer to the second. Why is long life promised by God, rather than any thing else? Matth. The promise is very fitly applied to the commandment itself: for, it teacheth modest and obedient children, while they honour the instruments of this life granted to them, namely their parents, that they shall long enjoy it. But on the contrary side, it threateneth death to the disobedient, because they be altogether unworthy to have the use of that benefit, the instruments whereof they honour not. Theoph. The third point followeth. What profit have we by a long life, seeing it is subject to so many afflictions? Math. I grant indeed that this corporal life, if it be separated from the favour of God, is most miserable & unhappy: but it is a blessing to the faithful. For, continuing in it, we serve to his glory, and sometimes he granteth us this, that with great peace and quietness, we enjoy sundry temporal benefits. Moreover this promise is applied to the common opinion of men. For they account long life for a great blessing. Theoph. Let us come to the fourth point. What is that land, whereof the Lord maketh mention in this place? Matth. In respect of the Israelites, it is to be understood of the land of Canaan, which they had received of the Lord to possess it; but in respect of us, it is extended further. For wheresoever we be in the world, we have right of dwelling there, from the Lord whose the earth is. Theoph. The last point is behind. How this promise is fulfilled, seeing it is certain that in many places obedient and sober children die being young, and the disobedient live long? Matth. It is taught by the examples of Absolom, Core, Dathan, Abiron, & of the sons of Helie. Experience also confirmeth the thing, of stubborn & disobedient children; for they be for the most part seen, either in prisons or upon the gallows. Contrariwise the well advised and obedient, for the most part have long life, with great quietness and peace. But if at any time it fall out to be otherwise, we must remember that all the promises of God concerning earthly things be with condition, namely, so far forth as he shall know them to be expedient, both for his own glory, and for our salvation. When therefore God doth betimes call his out of this life unto himself, he provideth far better for them, then if he gave them long life. For he taketh them from the miseries of this world, and putteth them into the possession of eternal life. On the other side, sometimes he giveth the wicked long life, but so weak and full of misery, that it is more grievous than death itself. For this cause Moses repeating the law of God, Deut. 6. 2. declareth that promise in these words: That it may be well with thee upon the land which, etc. But, if it fall out otherwise, it was for the cause which was at large set forth by us, when we entreated of afflictions For, in that place we taught wherefore the Lord will have the wicked sometimes to live long & happily in this world, and the godly to suffer all kind of afflictions. Yet notwithstanding, that saying of Solomon abideth true: Although Eccles. 8. 12 the sinner commit evil an hundred times, and God prolongeth his days, yet I know that it shall be well with them that fear the Lord. The sixth Commandment. Thou shalt not kill. Theoph. Having finished the treatise of the fift commandment, we are now to come to the sixth. How many parts be there of it? Mat. Two. 1 First, the forbidding of murder. 2 The commanding of keeping peace and friendship with our neighbours. Theoph. How large is the word, kill? Mat. The exposition of the first part. It containeth all the degrees and steps by the which we come to it: yea indeed all those things, by the which we are procured & stirred to commit murder, according to the third rule. Theoph. Rehearse those steps or degrees. Mat. They be three. The first whereof is hatred conceived in the heart, forasmuch as it is in plain words forbidden in Moses; Thou shalt not hate thy brother in Leu. 19 17. thy heart. Theoph. What if our enemy be a wicked man, is it not lawful to hate him? Matth. We may indeed hate his sins, but not his person. But we must diligently beware of two extremities wherein we do sin on either side. The first is, that we hate not the person of the sinner. The other, that we love not the sin for the persons sake. Theoph. Let us come to the second degree, by the which we come to murder. Matth. It is anger: for it is a declaration of the hatred lying hid in the heart. Theoph. Thinkest thou it to be altogether unlawful to be angry with any? Mat. I do not think so: for, anger is a natural affection, wherein if moderation be kept, it deserveth as much praise, as the two extremities deserve dispraise. Theoph. What is that moderation? Matth. When, with zeal for the glory of God, or with just sorrow we be angry, because injury is done unto us without our desert, & that keeping a mean, & with this caution, that we neither speak nor do any thing, that is against the honour of God, Christian modesty, and the love of our neighbour. In which sense Paul commandeth; Ephes. 4. 26. Be angry, and sin not. Theoph. Let us consider of the two extremities of anger: and first let us speak of that, which sinneth in exceeding. Mat. We do then fall into it, when we be angry rashly, that is, without a lawful cause: or else when being moved for a just cause, we do pass the bounds of moderation, speaking or doing the things that be against the honour of God, neighbourly charity, and Christian modesty. But that falleth out, when we be so taken up with that affection, that the judgement is troubled, and reason itself is darkened, for then for a time, we are like unto mad men, that know not what they do. For this cause james saith; jam. 1. 20. The wrath of man performeth not the righteousness of God. Theoph. Let us come to the other extremity. How do we sin in the defect or want of anger? Matth. When, perceiving that God is offended, or our credit hurt without cause, we are notwithstanding not moved, as our duty requireth: which would have us not to suffer evils, but that according to our callings we should set ourselves against them. Hence it was, that Moses was so angry in the wilderness with the Israelites, whom he saw worshipping the golden Calf with the Idolatrous worships, john Baptist with the Scribes and pharisees and jacob with his father in law Laban. Moses indeed being moved with most just anger, drew out the sword, because he was a Magistrate. john used most sharp and vehement reprehensions, because he was a minister of God's word, and had to do with hypocrites, and men hardened in their sins. jacob dealeth with moderate and gentle admonitions, because he was a private person, and his own matter was in question. Theoph. The third step by the which men come to murder is behind. Matth. It is, every hurt offered to the person of our neighbour, whereupon also, sometimes ensueth murder itself, which fault is indeed most grievous in the sight of God, as appeareth by that which the Lord saith, that he abhorreth the manslayer, and by the penalty appointed by himself unto men-killers. For, he ordained, that not only men, but also the very brute beasts that had slain man, should be put to death. For which cause he forbade his people the eating of blood: Levit. 7. 26. for, by that ceremony he would show how much he abhorred the shedding of blood, and therefore murder. Theoph. Is there any special cause, which maketh murder to be esteemed so heinous a sin before God? Matth. There is: and he doth declare it himself in the ninth Chapter of Genesis. For, after these words; Who so sheddeth man's blood, by man's his blood shall be shed: presently he addeth, because in the image of God made he man. By which words he teacheth, that his own image which he hath engraven in man, is wronged and misused by manslaughter. Theoph. But whether was that image or likeness of God blotted out in man by original sin, as it hath been said by thee in the second Chapter of the former book? Mat. It was indeed, but not so far, that there be no steps of it at all remaining: for, the spiritual gifts (as one of the ancients saith) given of God to men for their salvation, were by original sin taken away, such as be the true knowledge of his Majesty, and of the worship due unto him: But the natural gifts, that is, such as concern this life, were only corrupted, as understanding & reason, so far forth as they respect human things, but they were not altogether taken away, as experience itself doth sufficiently witness. Theoph. Let us come to the other part of this commandment, & together let us consider of the virtues, which are commanded in it. Mat. The meaning thereof is this, that we be meek, loving peace and concord, gentle, peacemakers, and desirous of reconciliation. Briefly, in this commandment, God requireth four things of us, the first two whereof do show what is to be avoided, and the later two, what is to be done of us, 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 deed. Secondly, that if we be offended, we follow the counsel of Paul, Rom. 12. 19 that we avenge not ourselves, but suffer the injury patiently, leaving vengeance unto God, that claimeth it to himself. Vengeance is mine, I will repay it. For this Psal. 94. 1. cause also in another place he is called the God of vengeance, or God the avenger. Theoph. But while we bear injuries patiently, do we not give our enemy's occasion to be more cruel and fierce upon us, according to our manner of speech: that wolves be more fierce upon such as follow sheep? Mat. It is indeed certain, that our enemies sometimes wax the prouder, and more insolent, because of our meekness: but this is nothing to the matter. For we ought to be ready rather to bear divers injuries, then to revenge that which we have received, and that by the commandment of Christ; Mat. 5. 39 Resist not evil: but who so shall strike thee on thy right cheek, turn to him the other also. And this is the true sense of that place. For the Lord would not have us, when we have received one injury, to pull another upon ourselves, as the words at the first sight seem to require. For it were a sin, not to take heed of an injury foreseen, especially, when opportunity is offered us. For, Christ himself, and after him Paul, when they were stricken upon the one cheek, did not turn the other: but did greatly find fault and complain of the injury done unto them. But concerning that proverb, that the wolves be fierce upon such as follow sheep, it is a very devise of the devil, and therefore most false: For, whosoever in that behalf doth imitate sheep, is safe from the assaults of all wolves, being protected by the crook or staff of that chief shepherd of our souls. But on the contrary side, whosoever revenging his injuries, followeth wolves, he goeth out of the fold of Christ (in which they at the last be admitted, that be indeed sheep) and offereth himself as a pray unto Satan, of whom Peter saith, 1. Pet. 5. 8. Why God claims vengeance to himself. He goeth about like a roaring Lion, seeking whom to devour. Theoph. Why doth the Lord challenge to himself the office of revenging, and so earnestly forbiddeth us, that we revenge not? Matth. It seemeth to be for three causes; the first, because he himself is specially offended with the injury done unto us. Theoph. Why so? Mat. Because, being our chief Lord, he ought much more to be reverenced of us, than man which is his creature. As often therefore as we despise and break his commandments, doing injury unto any, is not the offence especially done against God? Theoph. Declare another cause. Matth. Because he doth a great deal better know the greatness of the injury, then doth he that is injured: for he pierceth into the hidden and most secret thoughts of men. Theoph. Declare the last cause. Matth. Because he hath the chief power to revenge injuries, as he shall know to be right and expepedient, which we cannot do. For he sometimes, increaseth the injury, which thought to have revenged it. But although we had that power in ourselves, the affections that rule us, would carry us beyond the bounds of moderation. For these causes hath the Lord challenged vengeance to himself, and promised that he will indeed repay it, and so he hath freed us from that labour, and those discommodities, which might hurt us in revenging. But that he might take from us all excuse, he hath appointed the Magistrate, which in his name should execute vengeance, and hath for this purpose armed him with strength and authority, that with a stayed mind he should consider the greatness of the offence, to punish it without any troublous passion, and repress the boldness of those which have hurt us. Theo. It is therefore lawful to fly to the Magistrate, & to pursue the punishment of them that have hurt us? Mat. It is lawful, for we seem after a sort to fly to God himself, when we crave the help of his ministers, so as it be done without any affection of revenge, having this only in our minds, to help forward common peace, while we call those to punishment, of whom it was disturbed and broken. Theophilus. What if the Magistrate refuse to help, 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 upon him that hath done us the wrong, and also upon the Magistrate, which in this behalf hath failed in his duty. And indeed this is the best way: for, if we ourselves will revenge when we be able, we shall do far more hurt to ourselves, then to our adversary. For, we shall hurt but the goods or the body of our enemies: but we so hurt our conscience, that we bring our own soul into extreme hazard of utter 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 bear injuries pariently, for by that means we do not only turn away from ourselves many inconveniences, and innumerable troubles and dangers, but also the Lord, to whom our moderation and obedience is seen, giveth us his favour and all kind of blessings. And yet the revenge that is deferred, is not taken away: for the Lord will repay it far more grievously, then if we ourselves had assayed to do it. Theoph. It is therefore monsterlike, that we be so desirous of revenge, & that there be so few, which in this behalf suffer themselves to obey God. Matth. It is indeed: and thereby it appeareth, that we be the children of Adam, and heirs of sin, while we doubt not to make ourselves equal with God. Theoph. Wherefore? Matth. Because the Lord challengeth revenge to himself alone. But there is nothing that man desireth so fervently, forasmuch as many times he offereth his own life unto all dangers, that in this point he may have his desire. Therefore, they only that have put off the old Adam, and put on the new, be able to overcome these evil affections, & to leave vengeance unto God. Theoph. Let us come to those two last things, which the Lord requireth of us, to the fulfilling of this commandment. Declare the first. Mat. That we should go to him, with whom we be at variance, to be reconciled according to the commandment of Christ; If thou bring thy gift unto the altar, Mat. 5. 23. and there remember'st that thy brother hath aught against thee, leave thy gift there before the altar, & go thy ways, first be reconciled to thy brother, and then come and offer thy gift. Now he teacheth by that ceremony of the Law, which was then in use, that all the worship which we offer unto God, is displeasing unto him, so long as we be at vaniance with our neighbours. Moreover, Paul warneth, that this reconciliation is soon to be made, and not to be put off from day to day, For he saith; Ephes. 4. 26 Let not the Sun go down upon your wrath. Which indeed is the most fit remendy to break off hatred, and to bridle revenge. For, even as diseases and sores at the first easy to be cured, by delay are made incurable, and that more is, deadly: so hatred will grow past cure, if thou repress it not speedily. For this cause Paul after these words, let not the Sun go down upon your wrath, by and by addeth, neither give place to the Devil. Theoph. Wherefore doth he add these words? Math. Because hatred if it be never so little a time hidden in our minds, maketh an entrance for the Devil, who having entered upon our hearts, doth so wholly possess them, that refusing reconciliation, he stirreth us up to the desire of revenge, till at length he have thrown us headlong to destruction. Seeing therefore he is so hurtful a guest, there is cause that betimes we shut the doors against him, by unfeigned reconciliation. Theoph. The other point is remaining of the thing which we are bound to do for the fulfilling of this commandment. Mat. It is, that after we have diligently done our duty, if our adversary do obstinately refuse reconciliation, we leave not to love him, to pray unto God for him, and in all things to pleasure him, according to the commandment of Christ; Love your enemies, Mat. 5. 44. bless those that curse you, do good unto them that hate you, and pray for them that hurt you and persecute you, that you may be the children of your father that is in Heaven. Hither also may be referred the exhortation of Paul; Rom. 12. 20 21. If thine enemy hunger, give him meat if he thirst, give him drink: For, if thou do this, thou shalt heap coals of fire upon his head. Finally, that also is to be marked, that Paul presently addeth; Be not overcome of that which is evil, but overcome evil with goodness. The seventh commandment. Thou shalt not commit adultery. Theoph. Let us come to the seventh commandment of the Law. How many parts be there of it? Mat. Two. In the first he forbiddeth adultery, in the last he commandeth chastity. Theoph. What doth the Lord understand by the name of adultery? Mat. The exposition of the first part. Not only the company of man with woman out of marriage, but also all kind of filthiness, by the which man may be defiled. Moreover, all the affections of concupiscence and finally whatsoever stirreth up unto lust, and nourisheth it. Of which sort are: Unlawful touchings. Wanton appareling of the body. Filthy speech. Unclean songs. Filthy reading. Too familiar company with those, of whom it is very like that they be tempted with lust. Wanton looks. Idleness, that is the mother of all vices, and namely of whoredom. Dance, which are most manifest stirrers and provokers of lust. Seeing therefore it is certain, according to the saying; Eccle. 3. 27. He that loveth danger shall perish in it, that we are by nature prone unto lust: except we diligently take heed of all these provocations, it will verily come to pass, that at length we shall be driven to the very act itself: which sin notwithstanding is before God esteemed most heinous, especially in those, that profess the name of Christ. Theoph. Why so? Matth. Paul giveth a reason in these words; 1. Cor. 6. 15. Do you not know that your bodies are the members of Christ? Shall I therefore take the members of Christ, and make them the members of an harlot? God forbidden. Know you not that he which is coupled with an harlot, is one body with the harlot? For he saith, they which were two shall be one flesh. But he which is joined to the Lord, is one Spirit. Fly fornication: every sin that a man doth is without the body: but he that committeth fornication, sinneth against his own body. But if the injury be great that is done unto Christ, verily that must not be thought little that is done to our neighbour. For, there followeth upon this, the stain of honest families. Moreover maidens otherwise to have been well bestowed, are thus not seldom brought to an heinous offence, to their dishonour and punishment. But the injury shall be greatest if adultery be committed that is, if either the man or the woman, or both of them be married. For so the faith of marriage is shamed, and the band broken: the whole family is overthrown, and sometimes bastards be suborned for lawful children, unto whom the inheritance cometh. For this cause the Lord ordained in the Law, Leu. 20. 10. Deu. 22. 22. that the adulterer should die the death. Theoph. The exposition of the second part. Let us come to the other part of this commandment. Is there any other thing to be observed in it, besides the chastity which we ought to keep? Mat. There is. Namely that God commandeth marriage to all those, that are not even inwardly endued with the gift of continency. For as Paul saith, 1. Cor. 7. 9 It is better to marry then to burn. Theoph. Seeing thou hast made mention of marriage, I will have thee show the causes, why it was ordained. Math. They be three. 1 First procreation of children. 2 Mutual help one to another. 3 The avoiding of fornication. Theoph. Which is the chiefest of these causes? Mat. The first, in respect of God, namely the increase of mankind, but in respect of us, the last, namely the avoiding of fornication. Theoph. Why sayest thou, that this is the chief in respect of us? Mat. Because it layeth upon us a necessity of marrying, which the other two do not. For this cause, Paul saith; For the avoiding of fornication, let every man have his own wife, and let every woman have her own husband. Howbeit he speaketh to those that have not the gift of continency, whom he expressly commandeth in those words to marry. Notwithstanding heed must be taken, that we defile not so holy an ordinance, by dissolute wantonness. Of the which thing we be warned by the Apostle, when he saith; Marriage is honourable amongst all, and the bed undefiled. Theoph. What noteth he in this testimony? Matth. We are by it admonished, that although the Lord hath ordained marriage to be a remedy against our infirmity, it may not therefore be abused to unbridled pleasures, for as much as the chastity of marriage forbiddeth it. For, if the honesty of marriage do hide the filthiness of incontinency, it must not therefore be continually a stirring up or provoking of it. Wherefore, such as be married may not think all things lawful for them according to the lust of the flesh, but let them carry themselves modestlic one to another in the fear of the Lord, so dealing that they do not any thing at all unbeseeming the honesty and temperance of marriage. Wherefore also Paul warneth us saying; Let every of you know, to possess his vessel 1. Thes. 4. 4 with holiness and honour, not in the lust of concupiscence as the Gentiles which know not God. The eight commandment. Thou shalt not steal. Theoph. How many parts be there of this eight commandment? Matth. Two. The first, the forbidding of theft, the other a commandment contrary to the prohibition, namely that we labour to defend and help forward the profits and commodities of our neighbour even as our own, and to help the necessity of others. Theoph. What doth the Lord comprehend under the name of theft? Math. All evil trades and deceits, by the which we hunt after other men's goods, and seek to get them to ourselves: which is usually done five ways, First: 1 By sacrilege, when a man taketh to himself the goods dedicated to God. 2 Secondly, by robbery, when any getteth to himself any thing of another man's by open or secret force. 3 Thirdly, by fraud or legerdemain, when any selleth counterfeit wares for good: or by prattling exacteth a greater prize, or else deceiveth by a false measure or weight. 4 Fourthly, by usury, when any for lending money requireth gains more than the Laws allow, which indeed hurteth both lender and borrower, the former in his goods, the other in his soul. Theoph. Thou dost not therefore condemn that gain, which is taken according to order of Law. Matt. I condemn it not. Theoph. Luk. 6. 35. But how agreeth it with the saying of Christ, lend looking for nothing again. Mat. It is to be understood of the poor, to whom if we be commanded to give, much more to lend looking for nothing. But, when we lend to the rich, which be able to restore and that with increase, who also for the most part are wont to borrow to make gain by it, I see not what letteth but that we may follow the law of the Magistrate, so as it be not against the rule of charity. For, he that borroweth maketh more gain of it if he be thrifty, then doth he that dareth it. Theoph. There must therefore respect be had of him that borroweth; it must also be inquired, why he doth it, and whether he be thrifty, or a riotous spender. Mat. I think so: For if it be like that he will wastefully spend that he borroweth, it ought not to be lent. Theoph. Let us come to the fift mean, by the which a man may unjustly convey to himself another man's goods. Mat. It consisteth in a more hidden kind of deceiving, namely, when any under colour of law stealeth other men's goods: which they do that pervert the law. But under these kinds be comprehended, the favourers of theft, the receivers, & all they which by any means give their consent unto theft. Theoph. Is nothing else contained under this prohibition? Mat. Yes verily, namely whatsoever may be a provocation to theft. Theoph. Rehearse them all. Mat. First of all, covetousness, that is, desire of riches, which the Apostle affirmeth to be the root of all 1. Tim. 6. evils, because there is no wickedness, be it never so heinous, whereunto men are not driven and brought by that wicked desire. Secondly prodigality, because when a man hath wastefully spent his own goods, he is stirred and moved to get the goods of other men by unlawful means. Last of all, idleness, for by it men be brought to poverty by means whereof they fall to theft. For this cause Paul warneth, Let him that stole, steal no more: but let him rather labour with his hands the thing that Ephes. 4. 28. is good, that he may give to him that needeth. Theoph. Now we are to come to the other part of this commandment: What is contained in it? Mat. First, that to our power we preserve the goods of our neighbour, which in the Scripture is called judgement, where in many places it admonisheth us to do justice and judgement. For by the name of justice he understandeth this, that we give unto every one his right: and by judgement, that we give no consent to any injury done to our neighbour, but that we put it away so far forth as in us lieth. Secondly, we be commanded to deal with our neighbours according to charity, seeing God hath given us goods, to be stewards of them, to use them ourselves, so far forth as necessity requireth, and to help the poor and needy. But whosoever keepeth not this rule, he conveyeth to himself other men's goods. Theoph. Dost thou think therefore, that they which help not the poor and needy, be before God accounted guilty of the sin of theft? Matth. Yea verily. And endeavoured of a far greater theft, then if a Bailiff of husbandry, should refuse to pay his Lord the fruits of his farm. For, whatsoever goods we have be the Lords, and he hath given them unto us upon this condition, that we should pay a yearly rent, the gatherers and receivers whereof he hath appointed the poor. Whosoever therefore refuseth or draweth back to help the poor, are guilty before God not only of theft, but also of sacrilege, and therefore be altogether worthy, whom he may deprive of all good things: seeing they do not according to their duty acknowledge him, from whom they have them all. Theoph. There is therefore a very great number of robbers of God. Mat. A very great number indeed. For a man shall find very few, which in this behalf do their duty. But this ariseth upon a false opinion, wherewith rich men deceive themselves: namely, because they imagine that all the goods they have, whether they came by inheritance, or were otherwise gotten, be so their own, that they be wholly and altogether left to their own will. And therefore that they be not bound to help such as need, if they list not. Moreover, covetousness is joined to this vain imagination, which so shutteth up in them the bowels of mercy, that they become utterly unmerciful. And that for the most part falleth out with them, that are most wealthy. For, even as covetousness most commonly springeth from plenty and abundance, so is it far more fitly nourished and strengthened by it, then by poverty. Theoph. There want not some, which think, that these two words, mine and thine, breed all the stirs, wherewith the world in this part of it is troubled at this day: and do affirm, that things should be best ordered, if there were such a community of goods, as they dream was used among the Christians a little after the death of Christ. Matth. Whosoever go about to defend that community, they think themselves to be wiser than God himself, which is the author of the propriety of goods. This indeed is true, that the most part of men do abuse it, whereupon do arise the innumerable confusions, which every man seethe in the world. But when we use it as it is meet and according to the meaning of this commandment, it bringeth forth fruits most convenient for the furthering of Christian charity, and the preservation of human society. Theoph. Now describe me those that abuse the propriety of goods against the meaning of this commandment. Mat. They be of three kinds. In the first place they are to be put, which say; Whatsoever is mine, is mine, but whatsoever is thine, is mine. That is, mine own is not sufficient for me, but I do also gape for thine. And in this number are they all to be reckoned, that by any ill means get the goods of other men to themselves. 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 convey thy goods to myself, neither also will I give thee any part of mine. And this kind of men refrain indeed from taking away, that which is another's, but they cannot abide to pleasure or freely to do good unto any. In the last rank we will place them, which say; That that is mine is thine, and that which is thine is mine. That is, I am ready to give thee part of that I have, but with this condition, that thou also wilt pleasure me with that which thou hast. The first of all these therefore be further off from charity then the second, and the second further than the last, who it is manifest come somewhat toward it. Theoph. I see not wherein the last do offend. Mat. In that they give no part of their goods, but to those, of whom they look to receive the like, and therefore obey not Christ giving them good counsel; When thou makest a dinner or a supper, call not thy Luc. 14. 12. friends, neither thy brethren, nor thy kinsfolks, nor thy rich neighbours: lest they also bid thee again, and thou be recompensed. But when thou makest a feast, call the poor, the maimed, the lame and the blind: & thou shalt be blessed, because they cannot recompense thee, for thou shalt be recompensed at the resurrection of the just. And yet Christ doth not altogether forbidden rich men to feast among themselves, or to pleasure one another, so as they have regard of the poor as it is meet. Theoph. How then may those words mine and thine be lawfully used? Matth. The contrary altogether must be said unto that, that is said of those first: namely that which is mine is thine: but that which is thine is thine own. That is, I am ready to make thee partaker of that I have, although thou art not able to do the like for me. Theoph. But if they to whom we communicate our goods, have such wealth that they be able to restore them unto us, is it not lawful to require them again? Mat. It is lawful: so as at the first we show that that is our meaning. For it is unlawful to demand that again which was given. Therefore altogether with that caution we must require our goods again, which we may keep for the poor, that by their own labour are not able to help their necessity. For they that be able by labour to sustain their life, and in the mean time become poor by idleness and sloth, be altogether unworthy to be relieved. For the Apostle commandeth; 2 Thes. 3. 10. If any will not work, let him not eat. Th. But how much are we bound to give to the poor? Matth. So much as their necessity requireth. For john Baptist goeth so far, that he teacheth; He that Luc. 3. 11. hath two coats, let him give to him that hath none. In the which sense, that community of good whereof thou spakest before is to be taken. Namely, that none Act. 4. 34. of the faithful thought any thing he had to be his own, but did most liberally make all things common so far forth as the necessity of the Church required it. For they sold fields and houses, that they might help the poor. This is the true meaning of that place, but we must not imagine any confusion of goods, as if the faithful had lived 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 remain to thyself? and after it was sold, was it not in thine own power? Theoph. I confess, that the community of goods is so to be taken. Howbeit since that time charity hath been very cold in the Church: for now there be none that sell fields or houses to give to the poor. Mat. Yea rather they be most few, that distribute anything to the poor, of their yearly rents & superfluities. Howbeit the cause that is wont to stay us from liberality (namely the fear of poverty, and desire to increase our wealth) ought especially to kindle us up unto it, if we believed the promises of God, by the which we are admonished, that they shall never come to poverty, that have relieved the necessity of the Pro. 19 17. poor: but that such as have turned their eyes from them shall be full of curses. Therefore, he that with his plenty helpeth the poor, dareth money unto God, who without doubt, will pay it again. Nay rather Christ addeth; who so shall give 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 possess, nothing may worthily be accounted our own, but that which we give to the poor: for, all the rest is scarce safe, at leastwise by death, we shall be taken away from the enjoying of them. Those that of charity be bestowed upon the poor, are by their hands sent up into heaven, shall there be diligently kept of God, and at the last day shall be restored, and that with increase, for so he hath promised. Theoph. God therefore yieldeth much of his own right, when he promiseth to restore us, and that with increase, the things that have been given unto the poor, seeing we can give nothing, but of his own. Mat. Thou judgest rightly: but this he doth to stir us up to the love and desire of charity, whom he seethe to be very slack and cold in it. Theoph. What letteth but that the Lord should give riches unto all, especially to the faithful, whom he loveth & hath care of, so as one of us might well be without the help of another? Matth. The Lord will exercise the charity of the rich, and the faith and patience of the poor. Now by that inequality of goods, he preserveth the society of mankind, which indeed could not stand, if all men were alike in wealth and honour. The ninth Commandment. Thou shalt not bear false witness against thy neighbour. Theoph. Let us go on to the ninth commandment, how many parts be there of it? Mat. Two, as of the former three, for false witness is forbidden, and true witness is commanded. Theoph. What doth God understand by the name of false witness? Matth. The exposition of the first part. All the things wherewith we may hurt our neighbour with the tongue. Howbeit, this kind it set down for an example, according to our 3. rule, because we do most of all hurt our neighbour by false witness. Theoph. I would have thee reckon up all the several kinds, that be contained under this commandment. Mat. We will therefore divide them into two sorts. The one, of false witness that is borne in judgement. The other, that is out of judgement, concerning the things, that we have to do with, in dealing with men. Touching false witness in judgement, because an oath cometh between, and the matter concerneth either the life or goods of our neighbour, that wickedness cannot be committed, but three abominations come forth at one time together; namely false witness, perjury, theft, or murder. For this cause God appointed Deut. 19 19 the same punishment to the false witness, which he against whom he witnessed had deserved, if he had been truly accused. Notwithstanding we must know, that there be two kinds of false testimonies in judgement. The one altogether false, such as was that wherewith Naboth was accused, that he had blasphemed God & 1. King. 21. 13. the king. The other false only in part, and it is called a cavil or crafty accusation, when something is either taken from the truth, or put to it, or changed, as they did Mat. 26. 61 that testified against Christ, affirming that he said; I can destroy the temple of God, & build it again in 3. days. When notwithstanding his words were these; john. 2. 19 Destroy this temple, and in three days I will raise it up again. Theoph. Of false witness, out of judgement. Now we are to come to those false testimonies, that are out of the place of judgement. Matth. There be diverse kinds of them, but we will bring them to three. And they be these; 1 Backbiting or slandering. 2 Flattery. 3 Lying. Theoph. Backbiting. Let us therefore in the first place, speak of backbiting; What is backbiting or slandering? Matth. When a man dispraiseth, or mocketh his neighbour being absent, and so empaireth his name & credit. Which is a most grievous offence, for a slanderer hurteth three at once. 1 Himself. 2 The heat: rfor he is guilty of receiving the slander, which God hath expressly forbidden. 3 Him that is mocked or slandered. Howbeit the slander lest of all hurteth him, for his name only is hurt; but the conscience of both the former is hurt, by a sin committed against God and their neighbour. In this rank are to be placed, whisperers, or secret cary-tales, who indeed do much aggravate the sin they have committed in receiving the slander, when as whispering or muttering it, they give occasion of many evils, and especially, if it be amplified and enlarged of them, which most commonly falleth out. For this cause Solomon saith; Prou. 6. 16. Six things the Lord hateth, but his soul abhorreth the seventh, namely him that soweth dissension among brethren. Under this kind be all those things contained, that minister occasion of evil speech: namely an evil or false suspicion of our neighbour, without an evident cause given; for it is against Christian charity, which Paul saith is not suspicious. 1. Cor. 13. 5. Also a rash judging of our neighbour, which is expressly forbidden by Christ. Theoph. What if he that dispraiseth or reporteth ill of his neighbour, speak the truth, may that be called backbiting or slandering? Matth. It ought: for he sinneth in a double respect. First his mind is estranged from the affection of Christian charity, yea rather he is moved to that wickedness, by a desire of speaking evil; or else, that he may get himself praise, by the dispraise of another. Which thing indeed appeareth even by this, that such backbiters pass over all the virtues of their neighbour, but their faults they reckon up, and not seldom enlarge them. Secondly, he objecteth those things against his neighbour, not with a mind to amend them, neither doth he make report of them unto such to whom it appertaineth to admonish them, but he muttereth and whispereth it to him, that cannot apply any remedy to the fault: yea rather he hath an ill opinion of his neighbour, which doth not a little hinder Christian charity. Theoph. Flattery. Let us come to flattery, which thou saidest was the second kind of false witness bearing, that is out of judgement. Math. This vice is not so heinous as the former, for it is not so far off from Christian charity. Moreover the flatterer hurteth only two, namely himself, and him whom he flattereth. But the backbiter as was said, hurteth three at once. Howbeit, this sin is condemned of the Lord: for the flatterer fostereth the sins of him whom he flattereth so smoothly, and doubteth not to colour or paint them over with the name of virtue. For this cause the Prophet saith; Isay. 5. 20. Woe unto them, that call evil good, and good evil. Theoph. There is behind, the third kind of false witness out of judgement, namely lying. Matth. Lying, three kinds of it. There be diverse kinds of this sin: for some lies proceed from covetousness, and they be the most heinous, because they most hurt our neighbour. Others be of infirmity and fear, such as was the lie of Abraham, saying that Sarah was his sister. Gen. 12. 13 & 20. 2. Others be of lightness for pleasures sake, which notwithstanding be sins, for Christ saith; that whatsoever idle word men shall speak, they shall give accounts of it in Mat. 12. 36 the day of judgement. There be some other lies under a colour of love, & are called officious lies, when a man by them thinketh to do his neighbour good. Because he so delivereth him either from imminent danger, or from loss, or reproach; or else when any lieth for his own profit, that he may turn such discommodities from himself. These be the chief kind of lies, under the which also counterfeiting & dissimulation is comprehended, when a man feigneth that, that is not, as also cloaking and disguising, when a man hideth that that is indeed, to the end the conttary may appear or seem to be. Theoph. Whether thinkest thou all those kinds of lies to be sinful and evil? Mat. I think they be. For the Scripture condemneth all lying, and warneth us to be true in all things. Theoph. Is it not therefore lawful sometimes to hide the truth? Matth. Is is not only lawful, but also many times expedient, in respect both of the common and private profit 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 lawful for us to conceal the truth: except the question were of the peace of the Church, or the safety of our brethren. For Christian charity requireth, that we should suffer any thing, rather than 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 country, or of his neighbour. Theoph. The conclusion is, that thou thinkest it lawful, yea sometime expedient, to conceal the truth, but that it is not lawful to lie upon any occasion, no not for our own safety, or the safety of our neighbour. Mat. I think so. For, the glory of God, that abhorreth lies, aught to be preferred before our own life, & the love of our neighbour. Moreover, the rule of charity requireth it not, that we should by a lie, hide the sin of our neighbour, which by the commandment of God is to be punished. Theoph. Now I see that there is no lie, that is not evil. But thinkest thou not, that it is to be accounted amongst the least sins? Matth. The often use of it, causeth that we think it light, but the Scripture judgeth far otherwise; for it saith: Psal. 5. 6. O Lord, thou shalt destroy them that speak lies. In another place also, reckoning up the sins that hinder the salvation of men, it doth by name make mention of this, & numbereth it with murders, whoredoms, and other heinous offences: for john saith; Apoc. 21. 8. The fearful, and unbelieving, & murderers, and whoremongers and sorcerers, and idolaters, & all liars, shall have 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 devil that is the father of lying. But there is no sin whereunto we do more incline, even from our birth. Which indeed doth sufficiently show, that by original sin we have put off the image of God, and have put on the image of the devil, as it hath been declared before, namely in the Chapter of man. Theoph. Enough hath been spoken concerning the former part of this commandment, 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 help our neighbours with our testimony, if at any time need shall so require, both publicly in the place of judgement, and privately without that place. Moreover, that to our power we defend the good name of our neighbour, that we put far away the slander raised up against him, at least witness by our sour countenance, that we be not pleased with such speeches. For Solomon faith; As the north-wind driveth away the rain, so doth an angry Pro. 25. 23. countenance the slandering tongue. Last of all, that in all things we pleasure our neighbour, if he shall stand in need of our counsel. To comfort him in his troubles. If at any time he go astray, patiently, and by the rule of love to admonish him, that he may be brought again into the right way. These be the chief points, wherein our neighbour may be helped of us by our speech, according to the meaning of this commandment. Theoph. I have nothing further to ask concerning the exposition of it. Notwithstanding before we come to the tenth commandment, wherein the inward lust or concupiscence of the mind is forbidden, I would understand of thee, to what commandment the forbidding of drunkenness and envy is to be referred: which are two most common sins. Matth. There be some sins which for the diverse respect of the effects, may be referred to the forbidding of diverse commandments. Of which sort it is certain they be, which thou hast even now mentioned. For, we may refer drunkenness to the prohibition Against drunkenness. contained in the second, third, and fourth commandments of this later Table. For it bringeth forth brawlings, which sometimes murders and slaughters do follow. Moreover although drunkards abstain from the slaughter of others, yet are they guilty of the murder they commit against themselves, according to our proverb; Gluttony slayeth more than the sword. Furthermore, it stirreth up men to lust. It also bringeth them to poverty, which theft followeth. Add hereunto, that whosoever wasteth the gifts of God so intemperately, with the want whereof many be oppressed, are in that respect holden guilty of theft. Last of all, when they are heat with wine, the tongue by and by is set at liberty, and unbrideledly, by slandering & backbiting shamefully defameth the good name of our neighbour. Theo. Thou hast indeed reckoned up many sins, that spring from the abuse of a most excellent creature of God. Matth. But by that it appeareth, how great the corruption of man is. For he is not only an enemy unto God, but also to himself, for as much as he abuseth to his own destruction, the gifts that God hath given him to his profit and delight. As for example: God hath given us wine to be nourishment, but man turneth it unto poison: God hath given it to rejoice our heart, but man changeth it unto heaviness: God hath given it to preserve the health of the body, but man altereth it to the sickness of body and soul. To conclude, that which is the greatest thing of all, by it man wittingly and willingly transformeth himself into a bruit beast, when as he spoileth himself of reason, by the which he differeth from them. Theoph. Thou sayst true, but I see not what it is, by the which men be alured to that sin. For neither glory, nor profit, nor pleasure can be sought by it. For, what pleasure is it if a man drink, not being a thirst? Matth. No greater than it should be, if a man after dainty cheer, did presently eat. But therein the very bruit beasts go beyond them in moderation. For, a man shall not see any of them endure to drink more than is necessary. Theoph. Hitherto enough of drunkenness, now let us speak somewhat concerning envy. Matth. Of envy. It may be referred to two commandments. Namely to the second of this later Table, and also unto this fift. For, seeing hatred is the perpetual companion of it, it compelleth men very oftentimes to murder, which is sufficiently proved by the example Gen. 4. 8. of Cain. Theoph. Thou judgest rightly. For, by envy Cain was stirred up to kill his brother, because his sacrifice was not accepted of God, but Abel's. Let us now see how envy may be referred to this commandent. Matth. Because by it we are moved to pour out manifold slanders and backbitings against our neighbour, no less then by hatred that continually accompanieth it. But this sin is most loathsome unto God, as that which proceedeth of pride, and is contrary to Christian charity, whereof Paul saith; 1. Cor. 13. 4. charity envieth not. The tenth commandment. Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his servant, nor his maid, nor his ox, nor his ass, nor any thing that is his. Theoph. The tenth commandment is behind, the meaning whereof I have heard before, we are therefore to come to the exposition of the text itself. Containeth it any other thing, besides the desiring of our neighbour's house and family in it expressed? Mat. God would rehearse those things, the objects whereof for the most part are wont to affect and move us, under which he comprehendeth all of the same kind: namely all lusts, by the which we are stirred up to the transgressing of any commandment of the later Table. Theoph. Is not that lust only forbidden in this commandment, whereunto our will giveth consent? Matth. That lust was contained in the former commandments, wherein not only wicked deeds, but also counsels, and deliberate consent of the will be forbidden. Therefore in this commandment, the Lord proceedeth further, he requireth somewhat more of us, 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 show that this is the mind of God? Matth. Most easily: for the Apostle saith; I had not known lust, if the Law had not said, thou shalt Rom. 7. 7. not lust: But it is more clear than the light, that all men without the Law could have understood, that concupiscence joined with consent was sin, and therefore it is apparent, that the Apostle meant, that the concupiscence which the will resisteth is forbidden by the Law. That may also be gathered by the sum of the Law, wherein the Lord commandeth, Mat. 22. 37 that we love him with all our heart, with all our soul, and with all our mind: whereupon it followeth, that we cannot be tickled even with the least concupiscence, but presently there is something in our mind void of the love of God, and therefore that it is a sin against this Law. Theoph. So far forth as I see, God in his Law requireth of us most exact perfection. Matth. Math. 5. 48 He requireth it indeed. For he would have us to be perfect, even as he himself is perfect. And therefore he hath set before us his Law instead of a glass, and a most perfect pattern of righteousness, that the life of man might be conformable to the purity of his divine Majesty. In so much as if there were any that did perfectly keep it, he should in this life perfectly set forth the image and likeness of God. The sum of the Law. Mat. 22. 37. Thou shalt love the Lord thy God, with all thine heart, with all thy soul, and with all thy mind. This is the first and the great commandment. And the second is like unto this. Thou shalt love thy neighbour as thyself. On these two commandments hangeth the whole Law and the Prophets. Theoph. I am thoroughly satisfied concerning the exposition of the Law. Now I would have the sum of it, which thou repeatedst even now to be declared by thee, that I may understand it. And first why he comprehendeth all the keeping of the first Table, under the love of himself. Matth. This was done that we might understand from what fountain that love floweth, and what effects it worketh in us. Theoph. From whence floweth it? Matth. From the knowledge of him, and the assurance of the love wherewith he loveth us. For it can not be that we should love any, except we know him, and do certainly know that we are loved again of him. Theoph. What effect worketh that love of God in us? Matth. Willing obedience. For, we desire to obey him whom we love, and the more love increaseth, the more obedience increaseth. By these things therefore, it is plain that the observation of the whole first Table, is contained under the love of God. For, he cannot be loved of us, but we do in like manner 1 Reverence him. 2 Put our whole trust in him. 3 Call upon him when soever any necessity presseth us. 4 And give him thanks for his innumerable benefits. Moreover, if he be loved of us, we will not give the worship due unto him alone to creatures, or to dumb Idols: but according as he requireth, we will spiritually worship him. If he be loved of us, it will be our chiefest delight to speak of him, which shall be done of us with due reverence and religion, diligently taking heed that we offend not him with a word. If (I say) he be loved of us, his Sabbaoth shall be our delight, because we may, speak with him more commodiously, as well by the holy ministry of the word and reading, by the which he speaketh unto us, as by prayers, by the which we speak unto him. Moreover, those delights will engrave such sweetness in our minds, that we shall easily despise all sports and other worldly things, wherein worldly men are wont to spend those days. hereupon it is plain, that so many as love God do keep the whole first Table. Theoph. But wherefore doth the Lord add, that God must be loved of us, with all our heart, with all our soul, and with all our understanding. Matth. To the end we may know, that our mind and soul ought to be filled with his love, and that therefore it is required, that he might be most entirely loved of us above all others, above parents, brethren, sisters, wives, children, friends, goods, yea and ourselves also. But if at any time, a man should be set between two loves, the one whereof is that that is due unto God, and the other that, that is due unto parents, brethren, sisters, wives, children, friends, and these two loves cannot stand together, so as while we apply ourselves to the one, we neglect the other, than the Lord is to be preferred before all the other, and all other things are to be neglected that we may follow him. For so Christ himself saith; He that loveth Mat. 10. 37 father or mother more than me, is not worthy of me, and he that loveth son or daughter more than me, is not worthy of me. As if he said, whosoever forsaketh not wife and children, and all his goods, rather than denieth me▪ is not worthy of me. And that more is, in the same sense he saith; If any cometh unto me, and hateth not his father and mother, and wife, and children, and brethren, and sisters, and even his own life, he cannot be my Disciple. Theoph. But unless I be deceived, the love of God doth not wholly but in part, seclude the love of our neighbour. Mat. It doth indeed wholly seclude all false love, but the true love it establisheth: now that is it, which Christ made the sum of the later table in these words; Thou shalt love thy neighbour as thyself Theoph. Declare unto me that true love which is established by the love of God: then I will demand of thee why Christ made it the sum of the later Table. Mat. Then is our neighbour loved of us, when we love him only in God, and for God's cause: For, if he be loved of us, either because he is our kinsman, or friend, without any respect to the love God, that love is not Christian but natural, and agreeth unto brute beasts. For this cause Christ said; If you love Luk. 6. 32. them that love you, what thank shall you have? for even sinners love those that love them. Therefore also hath he commanded the love of our enemies: for, therein appeareth most manifestly that whereof we now speak: That our neighbour is to be loved for God: for an enemy cannot be loved for his own sake, yea rather, he ought to be hated. But when he is considered in God, than he ceaseth to be an enemy, & is made a neighbour. Even as therefore all floods do come out of the sea, and do fall again into the sea: so our love toward our neighbour, aught to begin in God, and to end in God, otherwise it is vicious and evil. Theoph. Wherefore saidst thou, that this true love of our neighbour, which thou hast even now expounded, is established by the love of God? Mat. Because it is one love, but the difference standeth in the objects: for when God saw, that himself because he is invisible, should hardly be loved of us, that do so much cleave to the love of things that be seen; he hath set our neighbour before us as a visible object, in whom he engraved his own image, that we should worship him with some part of that love toward our neighbour, that is wholly due unto himself; and bestow upon our neighbour some of those duties and benefits, which by good right do altogether appertain to his Majesty. Forasmuch as (according to the saying of David) our well doing reacheth not to him, Psal. 16. 2. and indeed he hath no need of it. Wherefore as no man can rightly love his neighbour, but he first loveth God, so can no man sincerely love God, but he doth also love his neighbour, whom he hath so earnestly commended unto us. Hence is that saying of john; If any say, I love God, and hareth his brother, he is a liar. 1. joh. 4. 20. For, he that loveth not his brother, whom he seethe, how can he love God whom he hath not seen? Theoph. Now I understand what the true love of our neighbour is, and how it springeth from the love of God. It is therefore to be seen, why Christ setteth it down for the sum of the later Table. Matth. Because as the love of God containeth the whole observation of the first table, as hath been said before: so the love of our neighbour, the whole second Table, so that he be loved of us as ourselves. Which Christ did not omit. Theoph. Declare these things unto me more at large. Matth. If we love our neighbours as ourselves, we shall do to him, all that which we would have him do unto us: and we will not do those things, which we would not have done to ourselves. And therefore we will honour parents and other superiors: for if we were in their place, we would be honoured. We will do no despite to our neighbour, which we would not suffer to be done to ourselves. We will not by adultery defile the wife, sister, or daughter of our neighbour, because we would not have so great an injury done to our selves. We will not steal his goods, yea rather, if the matter so require, we will relieve his poverty with our plenty: for so would we have it done with ourselves. We will not bear false witness against him, neither backebite him, neither will we vex or move him, with scorns, flouts, mocks and taunts: for we would take it grievously, if it were done to ourselves. To conclude, we will covet nothing that is his: forasmuch as if any coveted our goods, we would condemn him. By which it appeareth, that the fulfilling of the second Table is contained under the love of our neighbour, & the breaking of it, under the hatred of him. Theoph. But who is our neighbour, of whom there is mention in this place and otherwise in many places in the Scripture? Matth. Under this name be comprehended not only friends, kinsfolks and alliance by marriage, but also all Who is our neighbour. others, of whatsoever sex, country, condition, or religion they be; & that more is, our enemies also, which is plain to gather, by the example alleged by Christ. Luc. 10. 33 But that letteth not a distinction of persons, of whom we ought to help 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 unto all, but especially to the household of faith. In which words he teacheth, that charity or love rightly ordered, beginneth with the faithful, & afterward is derived unto others. For, if our love (which we taught before) ought to be referred unto God, verily the nearer any cometh to God, so much the more high degree of it doth he deserve: then, the rest we ought to reserve to our kindred and allies, as every one shall be joined unto us by the nearer band. The other part of this Chapter. For what end good works are to be done, and what is the use of them. Theoph. We have made an end of the former part of this chapter, wherein thou hast declared, what works be worthy the name of good works: let us therefore come to the other part, which we appointed to the discourse of their end and use. The faithful cannot be justified by works. First therefore, I demand, whether the faithful may be justified by good works, for as much as by regeneration they be made fit to do them? Matth. Two things let, that it cannot be so. Theoph. What are they? Matth. Because justification, and therefore salvation goeth before good works. For, the way which the holy Ghost useth to make us able for them, is this, namely, that by faith it joineth us with Christ. Whereof Christ himself is witness, when he saith; As the branch can joh. 15. 4. bear no fruit of itself, that is, except it abide in the vine, even so you, except you abide in me. I am the vine, you are the branches: he that abideth in me, and he in whom I abide, bringeth forth much fruit: For, without me you can do nothing. Imputation is to have it accounted ours. Therefore by faith being united or made one with Christ, we are justified and saved, by the imputation of his most perfect holiness & righteousness, the effects or fruits whereof, be the good works that we do. Therefore, good works go not before our justification and salvation, but they follow after, as it was well said by one of the ancients; But that which followeth after, cannot be the cause of that which goeth before. By this argument Paul proveth that we are not justified by Ephes. 2. 8. works. For he saith; You are saved by grace, through faith, and that not of yourselves, it is the gift of God; not of works, lest any man should boast himself. For, we are his workmanship, created in Christ jesus unto good works, which God hath ordained that we should walk in them. In which words he showeth, that good works cannot be said to be the cause of our salvation, because they be done by God himself in us through Christ, after that we be saved by faith in him. Theoph. Let us come to the other thing, which thou saidst did let, that we are not justified nor saved by our good works. Mat. It is more plain than the former, namely, because to the end a man may be justified by works, it is necessarily required, that he have fulfilled the whole Law, and that he be not found so much as sprinkled or wet with any even the very lest spot of sin before God. For, even as one little drop of ink, staineth a whole goblet of clear water: so only one sin is sufficient to overthrow all righteousness of works. For this cause james saith; Whosoever keepeth the whole Law, & offendeth jam. 2. 20. in one point, is guilty of all. But it is certain, that the faith full in this life, cannot at any time come to the highest degree of that perfection, no not to the middle of it. Therefore the defect or want of righteousness, doth by many degrees exceed all the ableness unto it, which any may attain unto, by the direction of the holy Ghost. Therefore by works they ought to look for the curse only which the Scripture pronounceth, against those that have not perfectly fulfilled the law. Theoph. Whether the faithful can keep the law. How knowest thou, that the faithful after regeneration cannot fulfil the law? Matth. Paul doth most plainly witness it, in his own person, speaking of the condition of a man regenerated, in these words; We know that the law is spiritual▪ Rom. 7. 14. 18. but I am carnal, sold under sin: for to will is present with me, but I find no means to persorme that which is good. For this cause David saith; Psal. 143. 2 Enter not into judgement with thy servant: for no man living shall be justified in thy sight. Theoph. But Luke speaking of Zacharie and Elizabeth, saith; They were both just in the sight of God, walking in all the commandments and ordinances of the Lord without reproof. Mat. Gene. 6. 9 The same thing is also said of Noah by Moses; Noah was a just and an upright man in his time. Howbeit, the Scripture saith not, that they were without sin: but that they diligently applied themselves unto righteousness, and laboured to walk in the commandments of the Lord. In which sense the faithful in many places are called just or righteous, as well to note that zeal by the which they seek to come to the perfection of righteousness, as also that we may understand, that their obedience notwithstanding it be imperfect, is as acceptable to God through Christ, as if it were perfect. Theoph. But how knowest thou, that this is the meaning of the Scripture, and that they, who it saith were just, were not without sin, seeing the words do sound so much? Matth. It is not hard to gather it, out of the things which presently after be observed of the Scripture itself: namely, that Zacharie believed not the words of the Angel, and that Noah was drunken. Moreover, these things be plainly expressed in it: If we say, 1. joh. 1. 10. that we have not sinned, we make God a liar, and his word is not in us. And indeed, if we do but a little more attentively consider of it, what is he that in this life can ever, Love God with all his heart? Put his whole trust in him alone? Perfectly rule his own affections? So keep his tongue under, that it send out no idle words, whereof at the last day, Christ saith: Mat. 12. an account must be given? So keep his eyes in order, that they lust not, & his mind that it think no vain thing? If at any time he serve God, to do it with that affection, namely so perfect, pure, and whole, as it is required of him? Finally, which letteth not many occasions of doing well, or of doing something better than he doth it, to escape him? 1. joh. 3. 20. If our own heart condemn us in these, and in many other the greatest things; God (saith john) is greater than our heart, that is, knoweth innumerable sins, which we ourselves know not. Of this is that saying of David; Who understandeth his faults? cleanse me from Psal. 19 13 secret faults. Theoph. I have in thy speech observed four kinds of sins, whereof men are guilty before God. The committing of evil. The leaving the good undone. Hidden sins. The imperfection of the good deeds, which in small number are done of us. Which things, if they have place in the faithful, I do indeed confess, that they be far off from being justified by their works. Mat. There is no doubt, but they be in the very best, which also the Scripture confirmeth, when it saith; job. 11. 16. Man drinketh in iniquity as water: as if it said, that iniquity was as familiar and common a thing with him, as to drink. Isay. 64. 6. Psal. 62. 9 We be all of us as an unclean thing, and all our righteousness is as filthy clouts The children of men are vanity, the chief men are lies, to lay them upon a balance, they are altogether lighter than vanity, Theoph. Do these things agree to the faithful, as well as to the unfaithful. Mat. Yea verily: for they of whom these things were written, were faithful & believers; nevertheless, they did reckon themselves also in that number: as Esay by name, for he saith; We all are as unclean things: & again; all our righteousnesses as filthy clouts. But if our justice & righteousness be such, how I pray thee must it be thought of our unrighteousness and sins? Theoph. What difference concerning good works, is between the faithful and the unfaithful. Seeing the matter is so, it seemeth altogether to follow, that there is very little difference concerning good works, between the believers, and the unbelievers. Mat. It followeth not for sin only dwelleth in the faithful, but it reigneth not: Howbeit, in the unfaithful and unbelievers, it both dwelleth and reigneth. Therefore every believer may use that saying of Paul; I do not the good that I would. The unbelievers Rom. 7. 19 clean contrariwise; We do not so much evil as we would: Which howsoever they speak not, they have it in their mind. As it is to be seen in drunkards, thieves, fornicators, ambitious & covetous persons, whose lust can never be satisfied. Moreover, the wicked wax every day worse and worse: contrariwise, the faithful make proceed in goodness, by the which (notwithstanding they be but small) it is apparent that sin is overcome of them. Theoph. But how cometh it to pass, that a believer being regenerated and lightened with the holy Ghost, cannot perfectly obey God? Matth. Because our regeneration is only begun in us, but in this life is never perfected. For by that means the Lord will keep us in humility, as also together with it give place to his own infinite mercy. Therefore, so long as we live here, as well our faith, as our repentance, be very far off from perfection. For there is still behind in us, some part of our corruption, which the Scripture calleth flesh, and the old man, it resisteth or standeth against the part that is regenerate, which is called the spirit, and the new man. And all these things Paul notably comprehendeth in these words; The flesh lusteth against the spirit, and the spirit Gal. 5. 17. against the flesh: and these be contrary the one to the other, so as you do not the things that you would. Theoph. The battle of the flesh and spirit. Wherein standeth this striving of the flesh and the spirit? Mat. 1 The flesh is puffed up with ignorance & love of the world: but the spirit is endued with the knowledge, love, and fear of God. 2 The flesh striveth to follow it own pleasures and wicked affections for it is given unto all sins but the spirit giveth itself to this one thing, that it may obey God, and set forth his glory. 3 The flesh is full of destruct and impatience: but the spirit humbleth itself under the mighty hand of God, resteth in his mercy, & fashioneth itself unto his will. Finally, the flesh holdeth us in these earthly things: but the spirit lifteth us up into heaven. Moreover, this contrariety breedeth in us a continual warfare: for the flesh always stirreth us up, and setteth upon us, with so many enticements & crafts, that except we take diligent heed, we be easily deceived & overcome of it. For this cause Christ warneth us, that we should watch; Watch and pray, lest ye enter into Mat. 26. 41 tentation (that is, lest you be overcome of tentation) the spirit indeed is ready, but the flesh is weak. Theoph. Doth the spirit at length go always away with the victory? Mat. It doth indeed, but not without great labour: for the flesh many ways woundeth us: for it causeth us many times to fall into most heinous sins. Moreover, although we do often overcome, it ceaseth not to renew the battle. For the devil the enemy of our salvation, joineth himself unto it, who useth that domestical or household enemy, that he may the more easily enter into out hearts, and at length overcome us. For this cause Paul most fervently desired to be delivered from it: for he saith; Rom. 7. 24. O wretched man that I am, who shall deliver me from this body of death? He calleth it death, because he thought that continual battle more grievous than death itself. Theoph. Now I will return to the order of our discourse; For I see, that the faithful cannot fulfil the law of God. And this also I grant, that the faithful cannot be altogether justified by their works; but may not this be done in part, so as Christ supply that which wanteth? Matth. I am. 2. 10. This indeed cannot be, for james saith; Whosoever keepeth the whole law, and yet faileth in one point, is guilty of all. Therefore Paul entreating of the way whereby we attain justification and salvation, excludeth works, not in part, but wholly. As for example, In the Epistle to the Romans, after long disputation of this matter, at length he addeth; We conclude therefore, Rom. 3. 28. that a man is justified by faith, without the works of the law: and in the Chapter following; To him that Rom. 4. 4. worketh, the wages is not counted by favour, but by debt: but to him that worketh not, but believeth in him that justifieth the ungodly, his faith is counted for righteousness. The same also he writeth in another place; Ephes. 2. 8. You are saved by grace, through faith, and that not of yourselves, it is the gift of God, not of works, lest any should boast himself. In which words he doth sufficiently Why we be justified before God, no otherwise then by faith. declare, that good works be of no account before God, to justify and save us: but that all is to be ascribed to the only mercy and grace of God by faith in Christ. Moreover, grace should not be truly grace in respect of God, if it be not wholly and altogether free, for works & it cannot stand together in the matter of salvation. Theoph. Why so? Matth. Because the one destroyeth the other, as the Apostle testifieth to the Romans in these words; If we Rom. 11. 6. be saved by grace, it is no more of works, or else were work no more work. Where he showeth, that there is no place for the grace of God, until we have thrown away all trust and confidence in our own works: which thing the same Apostle testifieth, that himself did. For, notwithstanding. concerning the righteousness which Phil. 3. 6. is by the law, he were without reproof, he esteemed all his good works as dung, that he might be found not having his own righteousness, which is of the law, but that which is through the faith of Christ. In another place also, he warneth us of the same thing; Ye are made void of Christ, as many of you as Gal. 5. 4. be justified by the law. and are fallen from grace. Now, he speaketh to those that would join the righteousness of the law, with the righteousness of faith. Theoph. But some do object, that the Apostle, when soever he saith, we are not justified by the works of the law, speaketh of the ceremonial law, that was then abolished by the coming of Christ, but not of the moral law. Matth. That is a vain shift, which also is most easy to confute, by the order of the Apostles speech: and first of all in the Epistle to the Romans, before he draweth out this conclusion, that is in the third Chapter; By the works of the law shall no flesh be justified in the sight of God. In the first Chapter indeed he proveth that all the Heathen were full of all unrighteousness, fornication, wickedness, covetousness, & other innumerable sins. But in the second he showeth that the jews notwithstanding they made a fair show of outward holiness, yet were infected & stained with the same sins they condemned in others. Whereupon it is plain that in that place, there is only mention of moral works and not of the ceremonial. Likewise also in the Epistle to the Galathians, where he doth especially entreat of the ceremonies, he allegeth both the sentences of Moses, namely the curse to those that fulfil not the whole law, and life to those that keep it. And in the former indeed he teacheth, that so many as trust to the works of the Law to be justified by them, be under the curse, because they cannot wholly and fully keep it. But in the other, he declareth that there is so much difference between the law and faith, that if any man be justified by faith, he cannot in any sort obtain it by the Law. But it is certain, that as well the curse threatened to the transgressors of the Law, as the promise to eternal life made to such as fulfil it, are not to be restrained to the ceremonies alone, but also are to be referred to the moral Law, and that too by more right: for as much as God (as Hosea saith) preferreth mercy before sacrifice. Hos. 5. 7. Moreover, after the Apostle in the second chapter of the Epistle to the Ephesians, hath affirmed, that we are saved by grace through faith, and that not of ourselves: he addeth, but of the gift of God, not of works, lest any man should boast himself. Which wor is do most evidently show, that the Apostle speaketh not of the ceremonial works, but of moral, which give men far more large matter of boasting then the ceremonial do. Finally, when he writeth to Titus, Tit. 3. ●. that we are saved not by the works of righteousness which we have done, but by the mercy of God, who seethe not that the Apostle doth especially entreat of moral works, to whom the title of righteousness agreeth far better, then to the ceremonial? Which things being so, there is no doubt but that the Apostle whensoever he speaketh of the works of the Law, to prove that we are neither saved nor justified by them, doth no less mean the moral than the ceremonial, yea rather that he doth shut out both from the cause of salvation and righteousness. Theoph. But why be they so often called of him the works of the Law? Matth. To teach, that if the works commanded of God, and even contained in his own law, be to no purpose to justify us, that the works commanded and devised by men are much less able and fit to do it. Theoph. Why God gave a Law that we cannot keep. Now do I agree unto thee. For I perceive that we are neither justified nor saved by works, neither in the whole, nor in part, as hath been diligently proved by thee. And verily (unless I be deceived) there is great injury done to the glory of God, while men go about to darken the force & power of his grace and mercy, mingling the same with the filthiness of our works. But seeing the matter is so, why did God give the moral law? Mat. Of the use of the Law. The Apostle witnesseth, Gal. 3. 21. 12. that it was not to the end we should be justified or saved by it: For, he saith, If there had been a Law given that could have given life, surely righteousness should have been by the Law. But the Scripture hath concluded all under sin, that the promise by the faith of jesus Christ, should be given to them that believe. Notwithstanding it is not unprofitable to the faithful, nay rather they do reap a double commodity by it, wherein be comprehended the ends for the which God gave it unto us. I said to the The use of the Law, in respect of the unfaithful. faithful, because it hath this only work toward the unbelievers, that their condemnation may be the more heavy: for as much as coming to the knowledge of Gods will by it, they do willingly run into the contrary. Theoph. Let us consider of that double commodity which thou saidest the believers reap by it: & declare the first. Mat. It is noted by the Apostle in the Epistle to the Galathians. For after that he hath showed that we can Gal. 3. 19 not attain salvation by the Law, he addeth: wherefore then serveth the Law? It was added because of the transgressions, that is, that by the help of it, we might acknowledge our sins, as the same Apostle in another place expoundeth it in these words; By the Law Rom. 3. 20. cometh the knowledge of sin. For, if we do examine our works by that perfection which the Law requireth of us, than it shall appear most evidently, how many ways we be guilty before God, and therefore what fearful condemnation we have deserved. Theoph. But what profit have we by that? Mat. Much. For, as a sick man, except he thoroughly feel his sickness, and perceive present danger, will not go to the Physician: even so the feeling of our sins, and the danger of eternal death, which we see hangeth over our heads, driveth us to seek for that true Physician of our souls Christ jesus, from whom by faith we may receive the remedy offered us in the Gospel, which otherwise we would have neglected. Therefore Paul saith: The Law was our schoolmaster Gal. 3. 24. to bring us unto Christ. And in another place: Christ is the end of the Law, for righteousness unto Rom. 10. 4. every one that believeth. And this is the first commodity which we have by the Law. Theoph. Show briefly the other. Math. After that we be regenerated and therefore made fit to do good works, than the Law teacheth us, whatsoever is to be performed of us, that we may obey God. For, although we can not come to the perfection whereunto it leadeth us, yet we must set it before our eyes as a mark whereat we are to level continually, that daily more and more we may strive to hit it. Hereunto appertaineth that exhortation of Christ; Be ye perfect, as your father which is in heaven is Mat. 5. 48. perfect. The Law therefore is as it were a glass wherein we may behold the spots of our soul, and so indeed be compelled by faith to wash them away in Christ's blood. Moreover, it is a lantern unto our feet, which guideth us that we go not out of the right way from the path of righteousness. Theoph. Seeing good works be not the cause of salvation, it seemeth to follow that they be altogether unprofitable, and therefore that we need not to be greatly careful of them. Matth. It followeth not. For, God hath delivered us out of the hands of our spiritual enemies, namely the Devil and sin (saith Zacharie) Luk. 1. 74. that we should serve him with holiness and righteousness in his sight all the days of our life. Paul also confirmeth the same thing in the Epistle to the Ephesians: Ephes. 2. 8. 9 10. For, after that he hath affirmed, that we are saved by grace through faith, and that not of ourselves, it was the gift of God, not of works: presently he addeth; For, we are his workmanship created in Christ jesus unto good works which God hath prepared that we should walk in them. And again in another place; The grace of God that Tit. 2. 12. bringeth salvation unto all men hath appeared, teaching us, that denying ungodliness and worldly lusts, we should live soberly, and justly, and godly in this present world. Thou seest how diligently good works be commended in the Scripture, as those that be acceptable unto God through Christ, by whose holiness all their filthiness and uncleanness is covered. Theoph. But what use is there of them? Mat. A three fold use of good works. The use is threefold, and those indeed most profitable. The first, which is also the chief, respecteth the glory of God, that aught to be dearer unto us then our own salvation. But by them it is especially advanced, as it appeareth by the words of Christ; Let your light so shine before men, that they may see your good Mat. 5. 16. works, and glorify your father which is in heaven. For this cause Paul warning the Philippians to be full of the fruits of righteousness which are by Christ jesus, addeth; Phil. 1. 11. to the glory and praise of God. The second use respecteth our neighbour. For, by the uprightness and integrity of our life, he is provoked to the same earnest desire and exercise of godliness. I pass over the good turns which he hath by our charity and good works. The third use standeth in this, that by them our conscience is quieted. For, they be testimonies and witnesses of our faith, & therefore of our salvation. Theoph. But how can it be, that good works shall be witnesses of our faith? Mat. The cause hath already been showed of us before: namely, for that the holy Ghost doth never work faith in our hearts without repentance, from whence good works do flow, which therefore be visible or seen testimonies of our invisible or unseen faith: even as the goodness of the tree is judged by the good fruit, and the inward health or soundness of a man's body, by the outward disposition of all the parts. Theoph. Therefore, unless I be deceived, this thou sayest, that faith cannot be without good works. Matth. I say so. Even as fire cannot be without heat, and the Sun without light. And verily faith of it own Faith cannot be without good works. nature bringeth forth good works. For how can it be, that our hearts should be reform by faith, so as we do embrace the love wherewith God loveth us in Christ, but that they be also stricken with love toward him again, by means whereof they both earnestly desire to obey him, and do labour to avoid rebellion against his majesty. I do add moreover, that faith can no more stand together with an evil conscience, than water with fire. For it cannot be, that so long as sin reigneth in us, and we willingly offend God, that we should be assured of his love, so as we may put our whole trust in him, and repose our hope in his favour and goodness, notwithstanding that infinite merit of Christ's death be known and perceived of us. Theoph. As far as I see, faith bringeth forth good works, by the which it is afterward preserved in our hearts. M. Faith the mother of good works, of which it is after preserved. Yea verily: even as fire causeth ashes, wherewith it is afterward cherished, fed, and maintained. But by these things it is plain, that it is so far off that faith, (which notwithstanding some say) should destroy good works, that rather by it they are built up and fortified. Theoph. Seeing then faith cannot be without good works, it followeth, that all they which boast of it, & do not good works, be liars, and deceive themselves. Matth. It followeth: and that is the disputation of james the Apostle against the Libertines, whom he speaketh unto in these words; Show me thy faith jam. 2. 18. without thy works, and I will show thee my faith by my works, whereby he showeth, that no man can be certain of his faith, which is invisible, but he hath visible testimonies of it, namely good works Whereupon it is that the same Apostle in the end of that Chapter concludeth thus; As the body without the vers. 26. spirit is dead, even so that faith, that is without good works is dead, that is, it is not true, but a shadow, and a vain empty likeness of it. Theoph. Therefore we are neither justified nor saved without good works, although neither of them, nor by them. Mat. I grant it. For, although the kingdom of heaven be not the wages of servants, but the inheritance of children: yet no man is reckoned among the children of God, that is not lead by the spirit of God, (as Paul speaketh) Rom. 8. 14. and therefore doth the works of the spirit, such as be these; Love, joy, peace, long suffering, gentleness, Gal. 5. 22. 23. goodness, faith, meekness, temperance, and such like. Therefore the same Apostle in another place giveth warning; Be not deceived: neither 1. Cor. 6. 9 fornicators, nor Idolaters, nor adulterers, nor wantonness, nor thieves, nor covetous, nor drunkards, nor railers, nor extortioners shall inherit the kingdom of God. The same thing also doth Christ himself confirm, when he saith; not every one that saith to Mat. 7. 21. me: Lord, Lord, shall enter into the kingdom of heaven, but he that doth my father's will, that is in heaven. Mat. 5. 20. And again in another place; I say unto you, except your righteousness exceed the righteousness of the Scribes and pharisees, you shall not enter into the kingdom of heaven. Theoph. Now do I consent unto thee, & do acknowledge, that good works be not unprofitable, although we be neither justified nor saved by them: Yea rather that they be of special use, and therefore that the faithful with all their hearts should give themselves to them, for as much as they serve, 1 To the glory of God. 2 The edification of our neighbour. 3 And to the confirmation of our faith & salvation. Mat. Add hereunto, that God to whom they be acceptable through Christ, rewardeth them with sundry blessings both spiritual & temporal, according to the promises almost without number contained in his word. Moreover hither is to be referred, the word of Reward which is used in many places in the Scripture, as when john exhorteth the faithful to perseverance, he saith; 2. joh. 8. Look unto yourselves, that we lose not the things we have wrought, but that you may have a full reward. Christ also speaking of those which suffer persecution for righteousness sake, saith, Mat. 5. 12. Great is your reward in heaven. In another place also; Mat. 10. 42. Whosoever shall give a cup of cold water only, to one of these little ones in the name of a disciple, shall not lose his reward. Theoph. The confutation of merit. Seeing therefore God promiseth reward to our works, it seemeth they deserve somewhat. Matth. It followeth not: For, that reward proceedeth of his mere grace and undeserved favour, without any desert of ours. Theoph. Dost thou take from the faithful all meriting with God? Mat. Not I, but the word of God, wherein his own mercy is established; and merit is overthrown even to the very ground: For these two can not stand together. Furthermore, if any a little more diligently examine the nature of merit or desert, he shall never find that it hath any place before God. Theoph. Why so? Mat. Because that we may deserve any thing, this is, 1 First required, that we be nothing in his debt, of whom we desire to deserve. 2 Secondly, that we bring him such things as be our own. 3 And last of all, that that which we bring or bestow be equal, or as much worth as the thing that we seek to deserve. If but any one of these conditions fail, it can be no merit or desert. How much less therefore if they be all wanting together? But they be wanting in all our good works. Theoph. Declare that unto me one after another particularly. Matth. The examination of the merit of works. First, whatsoever good works may be performed of us, are due unto God, by a double right, namely of our creation and adoption. Hereupon is that saying of Christ warning his Disciples; Luc. 17. 10. When ye have done all the things that are commanded you, say, We be unprofitable servants: for we have done nothing, but that which was our duty to do. Moreover, it is certain that whatsoever good thing can be done of us, is from God, which worketh in us both the will and the deed. Phil. 2. 13. Therefore it was notably said of one of the ancient fathers; God rewardeth his own good works in us, and not ours. Paul also saith; 1. Cor. 4. 7. What hast thou, that thou hast not received? and if thou have received it, why dost thou boast, as though thou hadst nor received it? Therefore among men indeed there may be merit or desert: For the husbandman after he hath digged all day in the vineyard, shall receive his reward by desert. But with God, we can deserve nothing, but that he should punish us for our offences. Theoph. The objection of the defenders of merit The defenders of the opinion of merits, do object, that good works be not meritorious of themselves, but in respect of the promise of God himself, wherein he hath promised those things, which otherwise were not due. Matth. The answer to it. They are not by this pretence acquit of sacrilege or robbing God. For, they attribute that to themselves, which appertaineth to God alone. For, when God made that promise unto us, he did it of his mere grace and favour, and therefore merit or desertis shut out. But I will make the whole matter plain by a familiar example. If any king should promise his bondslave an hundred thousand crowns, upon condition that he diligently do a business committed to him, the bondslave having done the commandment, may require the gold, yet not because he hath deserved it. But we that have not fulfilled the condition enjoined us, how much less have we deserved the reward promised to our works? Theoph. What letteth that we fulfil it not, when we obey the Lord from the heart? Matth. Of 〈◊〉 perfection 〈◊〉 our works. The cause hath been declared already before: namely for that there can be no good thing done of us, that is not unclean and defiled. For, as the most pure water, if it run through an unclean conduit, is corrupted with the stink of it: so the good works that God worketh in us, be soiled and stained with the filthiness of our flesh. Therefore even as the promise of reward is altogether free, and without respect of any desert, so is the fulfilling of that promise. Theoph. Why therefore doth God promise reward to our works, which he may by right require of us? Mat. That, that promise may be as a spur unto us, by the which we might be driven forward, to the desire and doing of them: and that indeed not without cause, for we are by our nature very slack unto them. Theoph. There is one thing behind, which I will demand of thee: namely concerning that which was said of thee before, that the obedience which is undertaken upon hope of reward, is not acceptable unto God. Mat. This also is indeed true, if that affection reign in us as it doth in the unfaithful. Howbeit, it shall not hurt, so as the love and fear of God go before, if we be alured and drawn on to his service, by the hope and looking for of the reward. And on the other side, be kept and held from disobeying him, by the fear of the punishment, that is of eternal death. Theo. But ought not the love of God to be sufficient, to bring forth that obedience in the hearts of the faithful, without borrowing any other spur from elsewhere? Mat. If our regeneration were perfect, as is the regeneration of them, which live blessedly in heaven, we should know God perfectly, whereby we should be stirred up to obey him perfectly: But because there is always behind in us something not regenerated, which of it own nature is in bondage, full of ignorance, without love of God, it is necessary, that we should be stirred up to that obedience by the hope of reward: and on the other side, by fear of punishments be held back, and kept in obedience. Hereupon it is, that God both rewardeth our good works in this life, according to his promises, and also correcteth our slackness and insolency by diverse afflictions which he sendeth daily, whereby it appeareth, that he is true, as well in his promises, as in the execution of his threatenings. But seeing thou hast nothing more to propound, I would advise, that we put of the rest of the disputation till another time, for I see that it is now almost noon. Theoph. I have heard thy discourse of Good works, as also the exposition of the moral law, with so great delight, that the time of thy speech hath seemed to me very short. Mat. Indeed it is a most pleasant thing to entreat of Good works, so as it be done holily, and by the rule of God's word. Howbeit, that shall be little, except the practice be joined, which verily getteth praise with men, The use of the doctrine of Good-workes. pleasure to the conscience, & profit with God. Therefore true and sound virtue, is greatly commended, before vain prattling, or the unprofitable idle knowledge of it. Theoph. I do remember an excellent similitude, which I have oftentimes heard of thee, and it is this. As a precious garment shut up in a chest, is altogether unprofitable, but if it be put on, it is honour, delight, and profit unto us: so it is with Good works; for, the knowledge and vain discoursing of them, is of no use, except they be brought to practise. Matth. It is most true. Therefore I pray God and our heavenly father, that as he hath imprinted his law in our minds, so he will engrave it together with his love and fear in our hearts, by the power of his holy spirit, that being always clothed with righteousness and holiness, we may serve him with due reverence and humility all our life. 1 And so he may be glorified of us. 2 Our neighbour edified. 3 Our faith & salvation may be confirmed through jesus Christ our Lord. Theoph. So be it. CHAP. II. Of Prayer: which hath the chief place among Good works, to testify and confirm our faith. Theophilus. Our help is in the name of the Lord, which hath made both heaven & earth. Matth. So be it. Theoph. Concerning the doctrine of good works, I am sufficiently satisfied (most dearly beloved brother) for I have learned, that they only be worthy the name of Good works, which be commanded of God in his law: also, that they be not the causes of our justification and salvation: nevertheless, that they be profitable, both to the glory of God, and to the edification of our neighbours, & very much to the assurance of our salvation and faith. Which is the chief good work. A short description of true prayer. Now I demand of thee, which hath the first place among Good works? Math. True prayer, namely that which is powered from the heart unto God, with this confidence, that we shall be heard. Theoph. Why givest thou it the chief place among Good works. Matth. Because by the help of it we obtain this, The excellency of prayer. that we be able to perform the other Good works. Moreover, it yieldeth us the greatest testimony of our salvation. Theoph. Whereupon is it, that it yieldeth a fuller testimony of our faith, than the other Good works? Matth. Hereupon, because prayer with certain hope of being heard cannot be made, but we are therewithal persuaded of the love and good will of God toward us. For as Paul saith; Rom. 10. 13 14. How shall they call upon him, in whom they have not believed? For this cause, the same Apostle affirmeth out of the prophesy of joel; Whosoever shall call upon the name of the Lord, shallbe saved. Theoph. But from whence have we that assurance, seeing we be guilty unto ourselves of our own unworthiness, by the which we deserve, that both we ourselves & our prayers, should be driven back from the seat of his Majesty? Matth. By the intercession or mediation of jesus Christ, who (as it was showed by us in the Chapter of faith) doth always offer up to God the Father the merit of his death, for full satisfaction of all our sins. Whereupon it cometh to pass, that he is made merciful unto us, and such a one as will be entreated of us, so as we shall receive, what soever we ask of him. And that doth the Scripture teach in these words; 1. john. 2. 1. We have an advocate with the Father, jesus Christ. Theoph. It followeth therefore, that the office of the mediator, is by a most strait band joined with the office of the redeemer. Mat. It is so, and therefore, john after those words; We have an advocate with the Father jesus Christ the righteous, presently addeth; and he is the propitiation 1. john. 2. 2. for our sins. Hereupon it is, that Paul joineth both the offices together, when he saith; 1. Tim. 2. 6. There is one mediator of God and men, the man Christ jesus, which gave himself a ransom for all men. Theoph. Seeing therefore, one is our redeemer, even Christ jesus, it seemeth to follow, that he alone can also fulfil the office of the mediator for us with the Father. Matth. The confutation of the error about prayer to Saints. It followeth, and that indeed necessarily, and for this cause, in the places which we have heard, we read it written; One advocate, one mediator, for the word one, is expressly added, to the end we might know, that besides him alone, there can be no other. Theoph. Therefore they deal foolishly, and without any good ground, whosoever seek other patrons and mediators besides Christ. Matth. Very foolishly. For they forsake, the Creator, to go to the creature: the Lord, to go to the servant: the most dearly beloved Son of the Father, which is in the highest authority and favour with him, to pacify his wrath, to go to those, which lack all the things that be required to wash away sins, and therefore be unable to make our prayers acceptable and of force. Moreover, they do esteem Christ, as it were not sufficient enough for the office of the mediator, and therefore deny him to be our true Saviour. For if he be fit, and sufficient for so great an office, why do they take to themselves other mediators beside him? If they say they doubt not, but that he is both most powerful and most fit for this thing, but do doubt somewhat of his will, they do therein very much bewray themselves to be unbelievers, which refuse to give credit unto him, after that he hath given us so notable a pledge of his exceeding love. Namely, when he vouchsafed, both to take upon him our human nature, and to suffer the death of the Cross for our redemption. Add hereunto, that most lovingly he calleth us unto himself by his word, when he saith; Mat. 11. 28. 30. Come unto me all that labour and be laden, and I will cause you to have ease, & ye shall find rest unto your souls. Finally, whither soever they turn themselves, they shall never escape, but be found injurious against Christ, for as much as they take from him the office of the mediator purchased by his own blood, to give it to blessed creatures that be in heaven. Theoph. They object, that the office of Christ is not translated by them to the dead Saints, seeing they end all the prayers they make to God with these words: Through jesus Christ our Lord: whereby they say is declared, that the chief honour is given to Christ himself. Mat. The confutation of it. It is a craft of Satan, by the which he would have the wickedness of praying to Saints to be hidden, and so the manifest wrong that they offer unto Christ, which put over his office unto Saints, while they pray God, that by their merits and intercession, he will grant the things that they desire, and at length ad, through jesus Christ our Lord. Wherein they imitate & follow him, who after he hath given his Prince a blow, would humbly do him reverence. Theoph. Is it therefore unlawful for the faithful being a live, mutually among themselves, the one to commend the salvation of the other unto God by prayer, seeing it cannot be, but some thing is taken away from the intercession of Christ? Matth. The confutation of the objection. Not so: for many causes may be alleged, for the which, the one is not only unprofitable, but also forbidden, and therefore to be avoided: but the other, not only to be lawful, but also profitable and necessary. Theoph. Declare those causes. Mat. I will mark four chief. 1 Because love that is so much commended unto us, is both cherished and increased by praying one for another. But this can have no place in the dead, of whom Solomon speaking saith; Eccles. 9 6. Both their love, & their hatred, and their envy is now perished, & they have no more portion for ever, in all that is done under the sun. 2 Because praying one for another, we think not to be heard for his sake that prayeth for us, which they do, that pray to the Saints departed, & by that means give unto them the office of Christ. Theoph. But it may be, that the same thing may befall them, which desire to be helped with the prayers of the godly that be alive: for why may not some think, that they shall be heard for their holiness and good works sake? Matth. I grant, it is not impossible, that some should after that manner abuse the prayers of the godly, but there is the least danger in this behalf, if it be compared with the other. For, it cannot be in any but the ignorant and unskilful, for whose ignorance we ought not to refuse that so holy an ordinance of God. But the intercession of departed Saints, doth bring with it most manifest danger: for, no man can pray unto them, but he thinketh for their sakes to obtain the things which he desireth of God●. The proof whereof are all the forms of prayers written by such as worshipped them. Theoph. Go forward, allege the third cause. Matth. cause 3 The faithful that be alive, may one of them know the necessities of another, and pray unto God for them: which the faithful departed cannot. I am not ignorant what they be wont to object, that the Saints dead, do in God, as it were in a glass, see all the things that be done in this world: but that is altogether to divine or guess, without any testimony of Scripture. Theoph. Declare the fourth cause. Mat. cause 4 That is the chief: namely, because the prayers of the godly being alive, one for another, are grounded upon the testimony of the word of God, also upon examples and promises, by the which it is confirmed, that they shall not be in vain: but the prayers of the dead, are neither grounded upon any testimony of God's word, neither upon promises, nor examples. Theoph. Sayest thou so? Matth. I say it, and therefore it is done of faith, for the word of God is the only foundation of it. Wherefore Paul affirmeth; Rom. 14. 23 that whatsoever is not of faith is sin: And this reason is sufficient to overthrow the intercession of the departed Saints. For who can bear this, that man should lift up himself above God? Theoph. I do now confess that all prayers which are made to dead Saints, for this end that they should be our intercessors and mediators to God, are to be driven out and hissed at: and that Christ alone whose office this is, is sufficient. Matth. Why Christ only sufficeth the faithful, to do the office of the mediator with the Father. Yea truly, it is extreme madness for any to seek to himself another mediator. For as much as he can do it most perfectly, because he lacketh none of the things that suffice to pacify God, and to cause him to be merciful unto us. Moreover he loveth us most dearly, and therefore is touched with pity upon our infirmities. He knoweth our prayers, presently when they be conceived. He commandeth that we should come unto him, as often as we will crave any thing at the hands of God. Finally he telleth us for a surety, that we shall obtain all the things which we shall ask in his name, when he saith; john. 16. 23 Verily, verily, I say unto you, whatsoever you shall ask of the Father he will give it you: Hitherto have you asked nothing in my name: ask and you shall receive. And in another place he saith: john. 14. 13 whatsoever you shall ask in my name, I will do it. Theoph. What mean these words, to ask any thing in the name of Christ? Mat. It is to pray God to hear our prayers, not indeed having respect to our unworthiness, but to the merit that is continually offered to him of Christ jesus for us. Therefore to ask any thing of God in the name of Christ, is answerable to his intercession with the father for us, and that more is an approbation or allowance of it, and the way to be partaker of it. Theoph. But ought the promise of Christ, wherein he assureth us, that we shall receive whatsoever we ask in his name, to be extended to all things that shall come into our minds, without putting any exception? Matth. Not so: For our desires for the most part be evil: which if they were fulfilled, would be to our destruction rather than to our profit. Therefore Christ understandeth only those things which concern the glory of God and our commodity and salvation: all which things indeed he hath in few words comprehended in that form of prayer, which he hath given to us; namely; Our father which art in heaven, etc. The. Must we therefore use no other form of prayer? Mat. If thou respect the matter or substance, we may use no other: but it is in our liberty to enlarge it, whereof the holy Scripture yieldeth us many examples, in those forms of prayer which it setteth before us, namely the Psalms which all verily be referred to this form appointed by Christ. The exposition of the Lords prayer. Theoph. Let us examine the form of prayer that Christ hath delivered: how many parts be there of it? Matth. The sum and parts of the lords prayer. In the beginning it containeth a preface, and afterward six petitions. The first three whereof do immediately respect the glory of God. But the later three contain those things that appertain to ourselves, both for the help of this life, and for everlasting salvation. And they be therefore placed after those that concern the glory of God, to the end we might understand, that the later three be not rightly conceived and made, unless they be referred to the glory of God: as it were unto their proper end: and that therefore they shall not be heard, according to the saying of the Apostle; You ask and receive not, because you ask amiss, james. 4. 3. that you might consume it upon your lusts. The Preface of the Lords prayer. Our Father which art in heaven. Theoph. Let us consider of the Preface of the lords prayer. Matth. It is contained in these words, Our Father which art in heaven. Theoph. Who is that Father, unto whom Christ biddeth us to fly? Mat. It is the first person of the holy Trinity, namely, the Father of our Lord jesus Christ. Theoph. Is therefore one only person of the Trinity to be prayed unto? Matth. We must know, that in true prayer we are only the instruments of God, who alone in that as in other good works, worketh the things that concern our salvation. But that is to be understood of all the persons according to the distinct propriety of every of them. For the holy Ghost prayeth in us, as appeareth by the saying of the Apostle; The spitit maketh request Rom. 8. 27. for the Saints according to the will of God. The Son offereth our prayer to the Father. This prayer the father receiveth and lovingly heareth. Therefore lawful and true prayer is that which is made from the heart, the holy Ghost stirring us up, which also is directed to the Father in the name of jesus Christ his Son. Indeed we have an example in the holy Scriptures of a certain prayer made to the Son, in the which this distinction of the persons is not observed: namely in that which Steven made while he was stoned; Lord jesus receive my spirit. Howbeit Acts. 7. 59 this example, and if there be any such other, is not contrary to the rule of right praying. But because we have begun the exposition of the lords prayer, we are to return to the issue of the speech we have in hand: and it is this, that in this place we be taught, that our prayers must be directed to the father, which Paul testifieth that himself did in these words; I bow Ephes. 3. 14. my knees to the father of our Lord jesus Christ. We may also pray unto Christ, not only as he is God, but also as he is the Mediator, that is, as he is one person consisting of two natures: yet so, as the deity be the object or the thing which we set before our eyes in praying. Likewise also we may pray to the holy Ghost, distinguished from the other persons, who with the Father & the Son is very God. And indeed the godly that exercise themselves in such prayers, do a thing profitable & worthy to be done, so as they be not distracted with the deep meditation of the distinction of the three persons, but always have their minds fixed & settled upon the unity of the essence. This also is to be observed, that the name of God is not seldom in the Scripture referred to the whole Godhead. And let these things be spoken by the way. For, it is not my purpose at this time, to declare all things particularly that appertain unto this place. Theoph. But why doth Christ command us, that coming to his Father, we should call him by the name of our own Father? Matth. Not only that we should gather, seeing he is the father of Christ, that he is also our father: but especially for three causes. 1 First, that we may call upon him with true faith, that is, that we may believe that he which is our father, will not deny unto us the things which we shall ask of him, according to that saying of Christ; What Mat. 79. 10. 11. man is there of you, who if his son shall ask bread of him, will give him a stone? and if he shall ask fish, will he give him a serpent? 2 Another cause is, that we might understand (which hath been already said of us) that we ought not to draw near unto God, but in the name of his natural son jesus Christ. For in him alone we are adopted and made his children. 3 The third, when we are commanded to call him our father in common, rather than particularly & properly, my father, we be taught that true charity and brotherly love towards our neighbours is required of us in prayer: for as much as we be all the children of the same father, & heirs of one and the self same inheritance. Whosoever therefore make not their prayers to God in the name of jesus Christ, or do carry privy hatred or enmity against their brethren, cannot pray to God with this form of prayer. Theoph. Why hath Christ added these words; which art in heaven? Mat. Not to signify that his Majesty is shut up within heaven, which indeed as it is infinite, the whole world containeth not. But▪ 1 That he may be distinguished from our earthly fathers, and that together we might understand how much better he is then they, and more able to help us. Therefore Christ said to his Disciples; If you therefore Mat. 7. 11. which are evil can give good gifts to your children, how much more will your father that is in heaven give good things to them that ask them of him? 2 Secondly, those words were added, that coming to God, we should lift up our minds above all earthly and frail things, how beautiful or goodly soever. 3 Finally, that we might earnestly and indeed acknowledge the incomprehensible greatness, the marvelous wisdom, and infinite power of him whom we pray unto: which verily do far more clearly shine in the heavens, then in the earth, to the end we might worship him with the more reverence, and rest upon him with greater trust and assurance. The first petition. Hallowed be thy name. Theoph. Let us come to the three petitions that respect the glory of God. Which is the first of them? Matth. It is contained in these words; Hallowed be thy name. Theoph. What is the meaning of it? Mat. The exposition of the first petition We desire of God, that the knowledge of him may be spread abroad throughout the whole world, that his name may be sanctified, that is, that all men may give him his due honour. Theoph. Wherefore makest thou mention of the knowledge of God, which Christ mentioneth not in this petition? Mat. Because God cannot be truly hallowed and worshipped, except his knowledge go before. For we cannot worship nor praise him, of whom we be ignorant, and whose excellency and power is unknown to us. Hence is that saying of the Prophet; According to Psal. 48. 10 thy name (O God) so is thy praise unto the world's end. Theoph. Is not this hallowing of the name of God, the same with that whereof thou spakest in the exposition of the third commandment? Matth. The very same: and therefore the exposition of that commandment, may be in stead of an exposition to this petition, and show how the name of God is to be hallowed. The second petition. Thy kingdom come. Theoph. Let us pass over to the second petition. Matth. The exposition of the 2. petition. It is this; Thy kingdom come. Now in it we desire of God, that the knowledge of his Majesty being given unto men, he will cause all to be gathered in the Church. For in it he reigneth by the sceptre of his word, and by the power of his spirit. Theoph. That I may the more easily come to the true meaning of this petition, I do first demand of thee wherefore that rule and dominion which God exerciseth over his Church, is called his kingdom: after I will ask thee, concerning the word, Come. Mat. That rule is called by the name of kingdom, for the likeness it hath with earthly kingdoms. Theoph. Of the kingdom of God. Wherein standeth that likeness? Mat. In four heads or principal points, namely because in the Church there be 1 One king. 2 Subjects. 3 Laws. 4 Governors, who as in earthly kingdoms, have the charge to see to the keeping of those laws. For, in the Church there is one king, namely jesus Christ which of his father is appointed the Lord in it, to rule and govern it, which is confirmed by the words of the Angel to Marie; The Lord God will give unto him the Luc. 1. 32. seat of his father David: & he shall reign over the house of jacob for ever, & there shallbe none end of his kingdom. Therefore the kingdom of God, & the kingdom of Christ, is one and the self same. The faithful be the people of this kingdom, whom Christ hath redeemed with his death, & set free from the tyranny of the devil, that he might deliver them up to his own kingdom, to become his subjects. The laws of it, are the word of God, wherein all things be commanded and declared, that appertain both to the humble service and obedience of that King, and to the concord of the Citizens or subjects. The officers which are specially occupied about this kingdom, are the ministers of the word, or pastors, upon whom this charge is laid, that they preach the word, and see to the keeping of those laws. Who also (as the Apostle speaketh) 2. Cor. 10. 6. have in readiness vengeance against all disobedience. Theoph. I have heard the agreement of the kingdom of God with the kingdom of men: but I desire to understand the difference between them. Matth. 1 First, all things in the kingdom of God are spiritual, namely the King himself, his glory, power, subjects, laws, reward, punishments of the rebels. Hereupon Christ said unto Pilate; My kingdom joh. 18. 36. is not of this world. 2 Secondly, Christ requireth no such thing of his subjects, as earthly Kings are wont to ask: but contrariwise doth continually enrich them with his own gifts and spiritual riches. 3 Thirdly, he maketh them all partakers of his kingly dignity, which earthly kings cannot do. 4 Fourthly, he doth not only command, as other kings do, but giveth us his own spirit, which putteth power into us, whereby we are made able to yield our humble & dutiful obedience unto his commandments. Finally, all other kingdoms be subject unto alteration and change, but this kingdom is invincible and shall endure until the last coming of Christ. Such is the kingdom of God and of Christ, which indeed (as hath been said) is not to be referred but to the rule, which he exercise over his beloved children, and those that be received into the Church. Theoph. Who therefore hath the rule over the unbelievers and wicked? Matth. The Devil: and for that cause, he is called the Prince of this world; The kingdom of Satan. yet notwithstanding, the Lord hath the chief power both over the unbelievers, and over their Captain, which by his just judgement hath made them subjects to that unbelieving tyrant, to the end they may be vexed and tormented of him according to their deserts, for as much as they have refused to obey Christ, that is a most loving and merciful king. Moreover, that kingdom of Satan hath immortal hatred against the kingdom of Christ; the head (I say) of that kingdom, namely Satan and his soldiers, whom he stirreth up to make outward war against the kingdom of Christ, while he in the mean time assaulteth it within. For, both of them labour and strive with all their might, to spoil and sack that kingdom of Christ. But they do it in vain: for, how much the more furiously they seek to overthrow it, so much the more do they help it forward: & at length pull upon themselves extreme destruction. Theoph. We have been long enough in the exposition of the kingdom of God, let us go forward to the other member. What meaneth that word; Let it come, or let it approach? Matt. How the kingdom of God cometh. The office of a good king standeth in two special things. 1 First to rule his subjects, namely such as yield him fidelity and obedience, to keep in peace, defend, handle mercifully, and lovingly, and redeem them if they be taken captives. 2 Secondly, to punish the rebels, and to destroy & throw down the enemies of his kingdom. When therefore we desire of God that his kingdom may come, we do as if we prayed, that he would increase the number of believers, enlarge his Church every day, more and more heap upon it his gifts, and settle it with right order. And contrariwise, that he would cut off all the enemies of it, overthrow their counsels, destroy their purposes, & that the defending of the Church may beevery day increased, till at length it come to the highest perfection. Howbeit that shall not be before the day of judgement, at what time all his enemies being overcome, he shall make them his foot stool. And then (as the Apostle saith) he shall deliver up the kingdom to God the father, that is, he shall reign quietly without 1. Cor. 15. 24. any rebellion and resistance, & we shall live peaceably in him, being delivered from all fear & trouble of enemies. The third petition. Thy will be done in earth, as it is in heaven. Theoph. Let us come to the third petition, being the last of them that respect the glory of God. Matth. It is this: Thy will be done in earth as it is in heaven. Wherein indeed we do not simply desire of God, that his will may be done, the fulfilling whereof there is verily nothing that can let: but that he will so guide us with his spirit, that we may be ready to do his will, revealed unto us in his word, and that with no less desire than the heavenly Angels do. But concerning his secret will, we desire that if when it is done, any adversities befall us, namely loss of goods, hindrance, afflictions, whether they concern the soul or the body, we may bear them all patiently as sent from his hand, and so obey his will, that ours may wholly and altogether give place unto it. Theoph. Indeed he were happy, that after this manner should conform himself to the will of God. Mat. Yea surely, because he might worthily glory in this, that God did nothing but that which he willed, seeing that he willed no other thing but that which was acceptable and pleasing unto God. And assuredly there be many things that call us unto that. For, if God our heavenly Father be wiser than we (which all men do confess) it is not to be doubted, but he knoweth what we have need of better than ourselves, and that therefore by good right we ought to prefer his holy and good will before our own, which is wicked and corrupt: yea rather often like unto children, we know not what we would have. For many times we change our purposes, and forthwith or a little after, we disallow that, which a little before was very greatly allowed of us. For this cause the Lord without any respect of our will or intents, as a good father sendeth those things, which he knoweth to be necessary for us, both for his own glory, and for our profit and salvation, which indeed are to be received with a quiet and thankful Of Christian patience. mind as from his hand, unless we mean to be miserable for ever, which we shall never escape, so long as we cleave to our own will. Theoph. I have long since laboured to perform this, but as yet I have not attained it: but especially I find by experience, that the use of this doctrine is most hard, when any great trouble cometh, whether it be of body or mind. Matth. It is not only hard, but verily cannot be generally brought to practise, especially if respect be had of our own flesh, which marvelously pleaseth itself in the own will and affections, and seeketh for nothing else but delights and pleasures. For this cause, in this place Christ teacheth us to desire it of his Father: but james assureth, jam. 1. 5. that we shall receive it, so as we ask it in faith; If any of you lack wisdom, let him ask it of God, which giveth it liberally unto all, and casteth no man in the teeth, and it shall be given unto him. But let him ask in faith, not doubting. Theoph. In that place james speaketh of wisdom, but we speak of patience. Mat. There is no doubt, but by the word wisdom, he understandeth patience, whereunto he had exhorted the faithful in the former verse, in these words; Let patience have the perfect work, that you may be perfect and entire, so as nothing be wanting. But because we cannot do it of ourselves, here he showeth by what means we may have it from God, when he saith; if any man lack wisdom, let him ask it of God, which giveth it to all men liberally. Theoph. But what is the cause, that he calleth patience by the name of wisdom? Matth. To the end we might understand, that a man's chief wisdom standeth therein, that in his adversities & troubles he patiently submit himself to the will of God: but on the contrary side, that it is the extremest foolishness and madness, if any dare resist & set himself against it. For what good doth he by it? Can he change the will of God? No verily. Nay rather he maketh his own case worse, as well with inward grief that tormenteth him, as also because he pulleth the wrath of God upon himself. For by our stubbornness he is compelled to lay more grievous punishments upon us. On the other side, by our patience he is moved unto pity, so as he turneth our afflictions into kindness, and doing us good: even as good parents are wont, when they perceive, that their children be brought into good order by their corrections. Theoph. I see it is a thing profitable and necessary: howbeit, I think that the meditation of the things which thou declaredst (when we spoke of afflictions) do make not a little for this purpose. Matth. Thou judgest rightly. For in that place many things were delivered of us, which may work comfort, and that not common in the hearts of the faithful. Nevertheless, I will add unto them two other beside, as an overplus. 1 First, when we be overladen with troubles, the evils which we suffer are not so much to be considered, as those which we have deserved, and yet notwithstanding be not laid upon us. Furthermore, we must think upon the good things wherewith the Lord ladeth us on the other side: and so indeed we shall find, that God dealeth most mercifully, even in the midst of our troubles, if they be examined according to the greatness of our sins. 2 Secondly, that we are not to look upon them only, which in outward show be a little happier than we, and whom we see to be exempted from the troubles wherewith we are grieved: but upon infinite and innumerable others, which are in far greater miseries, then are those that we suffer, whose sins notwithstanding are not so great as ours. Theoph. I do very much rejoice that I have heard these two things, for I will daily make use of them, as occasion shall serve. Matth. Thou speakest wisely, when thou addest the word, daily. For the Lord our master, that we should not forget this doctrine so profitable, is wont oftentimes to beat it into our heads, by sending of troubles, wherein we might practise it. And verily we ought to be well acquainted with it, seeing we are so often exercised in it. Theoph. But I for my part do find it true, by daily experience, that I am very little exercised in it. Nevertheless, I hope, that by the grace of God, I shall profit better in it than heretofore I have done: especially, seeing now I know the way, how I may do it, namely, to crave it of God by daily prayers, and continually to have in mind, the things which thou hast said. But now, for as much as I have heard the meaning of this third petition, which is the last of those that concern the glory of God, let us go forward to the rest. But before I come to the three following, which entreat of our own profit and salvation, I would have thee to declare the order of these petions, and with it, how fitly they be joined together. Matth. The coherence & sum of the three former peritions of the lords prayer. These former agree together most excellently, for as much as they be of the same kind. For, after that we are made partakers of the knowledge of God, by the which we are moved to enter into his kingdom, that is, into his Church, it is meet and convenient, that this should be desired of us, that we may be informed and taught the obedience of his will, whereunto the ministery of the Church calleth us daily. Finally, in these three petitions, we desire of God, to give men such knowledge of his Majesty, as they may willingly submit themselves to his kingdom and rule, and from their hearts obey his pleasure, and so be glorified of them, and in them. The fourth petition. Give us this day, our daily bread. Theoph. We are to come to the three last petitions of the lords prayer, wherein we said those things were The sum of the last three petitions. contained, which concern both our soul and body. Mat. True: For the first of them comprehendeth the things that be necessary, to the passing through or finishing of this life: but the other two, those that appertain to our salvation. Theoph. Recite therefore the first. Matth. Give us this day our daily bread. Theoph. What is the meaning of it? Matth. To the end we may serve God according to our calling, in this petition we desire of him, to give us our daily bread, that is, that every day he would minister The exposition of the fourth petition. unto us those things that be necessary for this life: for all those be comprehended under the name of bread, as of a thing most necessary. Howbeit, this is to be noted, that (while we ask of God our daily bread) we do also desire all such things as be requisite and necessary, that we may eat it quietly. Therefore this petition generally containeth whatsoever may be desired to live quietly in this world. Nevertheless, we ought to depend and hang upon the pleasure of our heavenly Father; For he will give us such things, as he shall know to be profitable, as well for his own glory, as for our salvation. And hereupon it may be gathered, why he would have bread only asked by us, namely, that we might know, that bread ought to suffice us, if the Lord shall see it good, to give us no other thing to nourish us. Theoph. There do five principal points come into my mind, concerning this thy exposition of daily bread, whereof I will ask thee. 1 The first whereof is this, why we pray to have daily bread given us, seeing we are commanded to provide us by our honest labour, such things as be necessary for this life. Mat. Because our labour shallbe to no purpose, except the blessing of God be added unto it; even as the Psalmist expressly teacheth. Theoph. point 2 Wherefore are we commanded to crave that bread, which we call our? Matth. The word our was added for two causes; The first, that we might understand, that that bread is promised of God, and therefore is by good right called ours, and so might certainly know, that it cannot be denied unto us. The other, to the end we might remember, that that bread is to be provided by lawful means and ways, & such as be allowed of God, but not by theft or deceit; For otherwise we eat not our own bread, but another man's, received not from God, but from the devil. Theoph. point 3 The third point followeth: why are these words added; This day, and daily? Matth. That we might altogether, and wholly depend upon the providence of God, so as we should not be careful for things to come, as if we did distrust, but be content with those that be necessary for our present need, with this hope, that the Lord will provide for the morrow. Theoph. point 4 I come to the fourth point: How well agreeth it, that they which have plenty of things, and whose barns and store houses be full, should ask their daily bread? Matth. Because we must hold it for a certainty and truth, that bread of itself cannot nourish, except the blessing of God be added: For sometime rich men are seen worn and pined away with leanness. For this cause Moses saith; Man liveth not by bread only, but by every word that cometh out of the mouth of God. In which words, the Prophet doth also signify this, that the power of God doth not so cleave unto bread, that he cannot nourish us without it, as oft as shall please him. Whereof he gave the Israelites a singular proof, whom he fed in the wilderness by the space of forty years without bread. Theoph. point 5 The last point is behind. Why doth Christ command us to pray for bread in common, in these words; Give us our bread, rather than privately, after this manner; Give me my bread. Matth. To the end we might know, that we are to pray for it, not for ourselves alone, but also for our neighbours, of whose profit and commodity Christian charity requireth, that we should be no less careful than of our own. Moreover, by this manner of praying, we are more & more assured, that we shall obtain the bread which we pray for. For as much as the whole Church doth not only crave it with us, but also for us: even as we also do crave the same both with it, and for it. For we are all the sons of one & the same Father, even as we are taught in the beginning of this prayer, while we say in common; Our father. For the same cause also, the two petitions following be delivered in the same form of words: Namely; Forgive us our trespasses, and lead us not into tentation. Howbeit, they contain all the things that appertain to the heavenly life, even as this containeth those which be necessary for this present life. Theoph. Wherefore are the things that concern our salvation, contained in two petitions? Matth. Because our salvation standeth upon two parts. The first; that we be reconciled unto God; and this we desire in the fift petition, which entreateth of the forgiveness of our sins. The other, that being reconciled unto him by the forgiveness of sins, we be kept in his love and obedience, so as we obey him, being mindful of that infinite benefit which he hath bestowed upon us. The fift petition. Forgive us our trespasses, as we forgive them that trespass against us. Theoph. The two last petitions do remain to be considered of us: Let us therefore first come to the fift, What is the meaning of it? Matth. Because we be all miserable sinners, by reason whereof the Lord is justly angry with us, yea rather is so long angry, as our sins shall before him be laid unto our charge, in this petition we pray, that for his infinite mercy's sake he will forgive them all, to the end that for the time to come he may favour us being at one with us, namely by the forgiveness of our sins. Theoph. But why do we crave of God to forgive us our sins, for the which Christ hath most fully satisfied: seeing there is no place for forgiveness, where satisfaction is made? Mat. If the satisfaction were of ourselves, this were indeed true, but seeing it is by Christ, which is freely given us of his father, forgiveness agreeth necessarily with it. And verily it is as if a man condemned in some sum of money were to be cast into prison, until he had paid the whole sum, and yet were not able to do it. Whom if the Prince meant to pleasure without any hindrance of the law, and should freely give him that wherein he was to have been fined, should he not have done as much, as if he had forgiven the offence? He should indeed. But this similitude is most fit: For as much as in this petition our sins be called debts, to the end we might understand, that by them we are no less debtor unto God, then if a man were in great debt unto another, & yet had not whereof to pay any thing at all. With this similitude agreeth also that, that is written of Paul; Putting out the hand-writing that was against Col. 2. 14. us, which was contrary unto us, he even took it away, and fastened it upon the Cross. In which words he teacheth, that Christ hath most fully satisfied for our sins. Theoph. The more diligently I consider the mystery of our redemption, so much the more cometh to my remembrance, the infinite marvelous wisdom of God, which by a way altogether wonderful, hath knit or joined together his perfect justice with his perfect mercy, and that as well to his own glory, as to our salvation and benefit. Mat. True indeed. But if thou do with a little more diligence mark that way, thou shalt find three things which the reason of man could never have devised, and which out of Christ are found no where else, for the avoiding of the punishment due for our sins: and they be these: That we should ourselves pay our debts unto God: or else seek another, which is both able to pay them, and also doth acquit us of them: or that God himself should forgive us whatsoever we be indebted unto him. Theoph. I would have these things declared by thee a little more largely. Matth. First therefore I will show, that these three cannot any where be found, saving in Christ, And verily whatsoever men can imagine, they shall never find in themselves wherewith to satisfy God. Who also (as the Apostle saith) Rom. 11. 32 hath shut all under sin, that he might have mercy upon all. Neither shall they find any creature in heaven or in earth sufficient to do this office. But if they fly unto God his mercy, to obtain forgiveness of their sins, his perfect justice will be a let, which requireth to be fully satisfied. Theoph. Let us now see, how God hath joined these three things together in Christ, to reconcile his exceeding great mercy with his most perfect righteousness, unto our salvation. Matth. Being made one with Christ by faith, and therefore also partakers of his goods, we ourselves pay all our debts unto God, and that of the riches of Christ, which are truly made ours. And by this means the perfect justice of God is fully satisfied, which indeed requireth this, that he which oweth the debt should pay it. Nevertheless another hath paid it for us, namely Christ, who alone hath drunk up the cup of God his wrath, (and as the Apostle saith) hath 1. Pet. 2. 24 borne our sins in his body upon the tree. And therein most manifestly appeareth the great mercy of God, that gave his most dearly beloved Son for us his enemies unto a most shameful death. Finnally, because he that hath satisfied the heavenly Father for us, is his dearly beloved Son, & everlasting God with the Father, freely given unto us; the continual forgiveness of sins (as hath been said) is joined with his satisfaction, and that doth especially make steadfast and sure his immeasurable mercy. Theoph. Verily a notable discourse, and very full of comfort. Let us now return to the exposition of our petition: Why is this clause added in the end: as we forgive them that trespass against us? Matth. That is according to the promise made us of the forgiveness of our sins, upon this condition, that we forgive them that hurt us. And Christ would have it expressly mentioned; because he knew how hardly we forgive others their trespasses. Therefore in this clause he calleth us to remember that we shall not obtain forgiveness of our sins at the hands of God, except we also forgive our neighbours their offences. Hereupon is that threatening of God by the Prophet against the Israelites; When you shall stretch out your hands, Isay. 1. 15. I will hide mine eyes from you, although you make many prayers I will not hear you: for your hands are full of blood. Theoph. Therefore this manner of speech doth not appoint an equality, as if God forgave us so much, as we shall forgive. Mat. No, not so: For, our forgiveness even as we ourselves be imperfect, is always imperfect, and savoureth of the uncleanness of our flesh: whereupon it cometh to pass, that even in them that are most regenerated, notwithstanding they do unfeignedly forgive as God requireth, and desire no revenge, yea rather be ready to do good unto such as have hurt them, and do daily pray for them: yet there remaineth some bitterness, so as we do not embrace them with that affection of heart, which we would have embraced them with, if we had always been well pleased with them, which if God should do, we were in very ill case. Therefore this is the meaning of this petition; o Lord according to thy promise forgive us our sins fully and perfectly, as the most perfect God. For as much as we as most imperfect men according to thy commandment have been favourable unto them that have hurt us. Theoph. In what place are this commandment and promise? Matth. They be presently added by Christ after this prayer in these words; If you forgive men their offences, Mat. 6. 14. your heavenly Father will also forgive you. But if you shall not forgive men their offences, neither will your Father forgive you your offences. Theoph. I grant it is very right, that we should do those things to our neighbours, which we desire to be done to ourselves. And so that God doth most worthily deny them forgiveness, that will not forgive their neighbours. Matth. True: especially seeing our sins against God whereof we crave pardon, are far more grievous, and far more in number then are they which our neighbours can ever commit against us. And this doth Christ plainly teach, in an excellent parable, when he saith; Mat. 18. 23 The kingdom of heaven is like unto a king, which would demand an account of his servants. And when he began to reckon, there was one brought unto him which ought ten thousand Talents. And when he was not able to pay it, his Lord commanded him to be sold, and his wife and children, and all he had, and the debt to be paid. The servant therefore fell down and besought him, saying; Master, appease thine anger towards me, and I will pay thee all. Then that servants master had compassion upon him, and loosed him, and forgave him the debt: but when the servant was departed, he found one of his follows that aught him an hundredth pence, and he laid hands upon him, & took him by the throat, saying, pay me that thou owest. Then his fellow fell down at his feet, and besought him, saying, appease thine anger towards me, and I will pay thee all: yet he would not, but went & cast him into prison, till he should pay the debt. And when his other fellows saw what was done, they were very sorry, and came and declared unto their master all that was done. Then his master called him, and said unto him: O evil servant, I forgave thee all that debt, because thou prayedst me: oughtest not thou also to have had pity upon thy fellow, even as I had pity on thee? So his master was wroth, and delivered him unto the jailers, till he should pay all that was due unto him. So likewise (saith Christ) shall mine heavenly Father do unto you, except ye forgive from your hearts each one to their brother their trespasses. The sixth petition. And lead us not into temptation, but deliver us from evil. Theoph. The last petition is behind. Mat. The exposition of the last petition Having obtained forgiveness of sins, we desire of the Lord to be present with us, that we fall not again into them, when we say, lead us not into temptation, but deliver us from evil. For, this we pray, that he will not give us over into the power of the devil, to be overcome of him in temptation as we have deserved: but contrariwise, that he would strengthen us against the assaults and deadly subtleties of so great an enemy, that so daily more and more we may apply ourselves to amendment of life, and obey him. Theoph. When therefore God leadeth men into temptation, doth he not stir them up to evil? Matth. Not so. For that is altogether unworthy of his Majesty, and is contrary to his divine nature. jam. 1. 13. For this cause james saith; Let no man when he is tempted, say, he is tempted of God. For God cannot be tempted with evils, neither doth he tempt any man. But every one is tempted, while he is drawn aside and snared of his own concupiscence. Therefore as God defendeth the faithful with his mercy, neither suffereth them to be deceived or mastered of the Devil, to be overcome of sin: so on the contrary side, such as he meaneth to punish, he delivereth over to the Devil as to a tormentor, to be overcome & vanquished of him in temptation. In which sense the Apostle saith, that they which glorify not Rom. 1. 14. God, are given up to the lusts of their own hearts. Which nevertheless he doth without any allowance of sin, as hath been said in his place. Theoph. So far as I see, God punisheth sins with sins. Matth. Yea verily: but by a way diverse from that whereof I spoke, when we entreated of afflictions: In which place we said, that God sometimes stirreth up one, which committeth that sin against us, which we ourselves had committed against another: an example whereof we have in David. He had defiled the wife of Vriah, the Lord raised up his son Absolom, to defile his father's Concubines. But of all the temptations sent of God, that is the most grievous, when God delivereth men up to the devil, to be overcome of him in temptation. For than he giveth them over into a reprobate sense, that when they have heaped sins upon sins, they may at length run headlong into eternal destruction, except the Lord (which sometimes he doth) by his mighty hand stay the course of that down fall. Theoph. What meaneth the conclusion added to this prayer, For thine is the kingdom, the power and glory, for ever and ever. Amen? Mat. It containeth the cause for the which we crave all the former things, namely for that they concern his kingdom, power, and glory. For, by the first three his kingome is made manifest, and by the last three his power is exercised; whereupon followeth the increase of his glory. Therefore this conclusion is added, The exposition of the conclusion. that we may with more boldness come unto God, and crave of him the things we have spoken of, who only is able to give them unto us: and that with greater assurance we might believe that we shall obtain them; For as much as while he bestoweth them upon us, he declareth himself to be a most mighty king, whereupon followeth his own glory. Theoph. I can not sufficiently marvel at this abridgement or breviary of prayer, as also the two former, namely of faith and the law, seeing that in so few words, and in so exact order, they contain such hard things, and so excellent doctrine. Matth. Thou dost indeed not without cause marvel at them: For in them shineth the wonderful wisdom of God, and they do very well agree together among themselves, in that order wherein we have propounded them. For faith teacheth us all things that are Faith. to be believed unto our salvation: and I set it in the first place, as it were the foundation of the rest. But the The Law. law concerning all things that he required to the yielding of obedience unto God, followeth in most excellent order, as the fruit and witness of faith. Finally in Prayer. the last place cometh prayer, because of ourselves we can neither believe, or do any thing that is pleasing unto God; by the which we be taught, by what means we may obtain both at his hands. And in these is contained the sum of all Christian doctrine. Theoph. Before I go to any other thing, I will ask thee two questions concerning the doctrine of prayer. 1 First, prayer seemeth to be unprofitable, seeing we can by it obtain nothing at the hands of God, besides that which he hath already determined in his unchangeable providence to give us: neither doth he cease to give it, although we pray not. 2 Secondly it seemeth superfluous, that we should pray unto God to show him what things we have need of, for as much as he knoweth them better than ourselves: Now it is thy part to answer to the former, which concerneth the providence of God. Matth. Whether the providence of God should keep us from prayer. They be much deceived which for this cause abstain from prayer: for the providence of God taketh not away second causes, such as prayer is, yea, rather it doth 'stablish and strengthen them, for God useth them as instruments, for the performance of that which he had appointed before. But I remember a story, which if I be not deceived, will bring light unto this question. A certain noble man well furnished with horses, and armour went to war. Now it fell out that he took his journey by the house of a very faithful Pastor of the Church known to him long before. This man gave not over to warn him, to be diligent in prayer, by the which he might move the Lord to favour his enterprises. He strait way reasoneth concerning the providence of God, as if he should have said, that God had already determined of all things that should come to pass: and therefore that his decree could not be changed by his prayers. That good minister answered; I would therefore advise thee, to send away thy horses and thine armour as things unprofitable, for as much as the issue of war dependeth upon the providence of God, so as no other thing can come to pass, besides that which he determined. The soldier answered, that such as went to war could not without rashness lay aside their armour, because they were instruments, by the which God is wont to give the victory to such as it seemed good unto him. The same also might I say of prayer (saith the Minister) by the which the Lord useth to give us the things that be necessary, as well for the use of this life, as for everlasting salvation, and therefore that it was no less rashness, to neglect it under the pretence of God's providence, especially seeing it is in so many places commended of God with innumerable promises made unto those that did often exercise themselves in it: and the son of God himself had given us an example thereof, who also doth command that we should pray without ceasing. By the which answer that Noble was man not a little edified. Theoph. I may confess the same of myself: Furthermore I do acknowledge, that hitherto I did never know the answer of this question so clearly, as I have understood it by this comparison of armour, which indeed I think most fit to bring light unto this doubt. And verily in the mean time it doth not a little agree unto prayer: For prayer is unto us in stead of spiritual weapons, by the which we may fight against and overcome our spiritual enemies, the devil, the flesh and sin. Hitherunto is referred the saying of Paul; Rom. 15. 30 I beseech you brethren for our Lord jesus Christ's sake, and the love of the spirit, that ye would strive with me by your prayers to God for me. Moreover, this reason ought to take place in all the affairs of men, the event and issue whereof notwithstanding it depend and hang upon God's providence, yet are not human means to be neglected, which the Lord ministereth unto us to do them by: otherwise God is tempted and despised. Let us come to the other question, what needs it to crave of God by prayer things necessary, seeing that he knoweth them far better than we ourselves? Mat. That it is necessary to pray to God although he know better than ourselves what is expedient for us. Notwithstanding he would that we should obtain them by daily prayers; 1 First, that we may be kept in some fear and reverence by this outward adoration and worship, by the which also he meaneth to exercise us continually in thankfulness, that we may so much the more acknowledge him to be the fountain of all good things. 2 Secondly, he doth the more declare his love towards us, when he doth so far abase himself that he vouchsafeth to hear our complaints one after an other peculiarly, that he may provide for them, so much as he shall know to be convenient. And by this means he inflameth us to the love of himself, and causeth us to put all our hope and confidence in him. 3 Thirdly, by that familiar commoning or talking with him, he meaneth to make us well acquainted with his excellent majesty, that we may be bold to fly to him the more freely in all our necessities, as unto our most merciful father. 4 Last of all, he doth this, that we may more and more confess, that whatsoever good thing we have, cometh from him alone, that we should give him thanks, and use it to his own glory. For if he gave us good things unasked, we should easily believe either that they were from ourselves, or else that they came to us by chance. Theoph. While thou showest me the cause, while the Lord would have us to obtain by prayer the things that he hath determined to give us, thou hast by the same labour declared the excellency and worthiness of it. For I perceive that by it, almost the whole first table of the Law is fulfilled. Mat. Thou judgest right. For by it, God is acknowledged with the mind, worshipped with the body, and sanctified and hallowed with the mouth. Therefore also he requireth prayer of us as his especial worship, and among all the good things that he bestoweth upon us, it is the greatest: forasmuch as by it, we may have access to his Majesty, so often as we please. For, that good heavenly Father suffereth us coming to him familiarly, and laying open our wants to him, even as we might do with some familiar friend of ours. Moreover, as the lawful use of prayer is very acceptable to God, and most profitable for ourselves: so on the contrary side, there is nothing more displeasing unto God, and that doth more provoke his wrath, than the abuse of it. Theoph. What is that abuse? Mat. It may be referred to six heads. 1 First, when we make our prayers to any others, What corruptions Satan hath brought into prayer. or unto himself in any other name, but in the name of Christ. And in this Idolaters do offend, that fly to Angels, or to the Saints received into heaven. 2 Secondly, when the power of God is tied to some certain prayers, which superstitious persons do, that number their prayers, who also have certain set forms of praying, which they think unlawful to exceed. 3 Thirdly, when God is prayed to, only with the mouth, the heart in the mean time being very far off, by the which sin, the Majesty of God is indeed shamefully despised. But therein they are especially deceived, that pray in a strange tongue they understand not: For, it is impossible that our mind should attend upon the things which we understand not. 4 Fourthly, when any prayeth unto God with a vain opinion of his own righteousness, so as he is no whit touched with the true sense & feeling of his own misery. And therein hypocrites, and justiciaries do offend; of which number that proud Pharisie was, who in praying, gave thanks to God that he was not like other men. 5 Fiftly, when any impenitent person, or that traveleth not to amend his life, prayeth: and this is the most common sin of prayer, and usual also with them, which otherwise brag of the profession of the Gospel. Who notwithstanding they avoided the four former faults, yet are not free from this profaning of the name of God, but do most of all fall into the contempt of it. Theoph. How? Mat. Dost thou ask? Is not this to contemn his majesty, when they pray to God that his name may be hallowed, which they do defile and vnhallow in their blasphemies and great oaths? That his kingdom may come, when they make a scorn of the ministery of the Church? That his will may be done: which they do every day set themselves against, and that more is, be in a great fume, if any thing fall out besides their own will? Crave daily bread, which they get by unlawful means? That he will forgive them their sins as they forgive their neighbours; in the mean time pursue them with deadly hatred, that have done them wrong, and work them all evils and mischief? That he will not lead them into temptation: but in the mean while purposely seek vanities and allurements of the world, whereinto they may be led? Theophilus. But it may be objected, that none but mere profane persons, do the things that be against this prayer. Matth. I grant: But if a man be against it it in one only point, he doth no less mock God; for, that cannot spring from any where else, save from the contempt of his most holy Majesty, so as he do it knowing it, and willingly. jam. 2. 10. Therefore james saith; Whosoever keepeth the whole Law, and yet faileth in one point, is guilty of all. For, even as if one of the vital parts, wherein the life is in a man's body, be hurt, it bringeth death unto a man, although all the other be well. So falleth he into destruction, that apply himself to some good works, and abstaineth from many sins; nevertheless in the mean time, he continueth in one sin, and flattereth himself in it, and repenteth not. Theoph. But thou understandest not this, of the sins which oftentimes through the infirmity of our flesh, be committed of us. Matth. These things be understood, neither of other, nor of these sins, so as there be repentance and a desire to amend; for then all be forgiven by the mercy of God in Christ. Theoph. The sixth and last fault in prayer is behind. Matth. When a man prayeth without faith, that is, without assurance of being heard, and it is as it were the effect, and that which hangeth upon the former five. Nevertheless, this is a most grievous sin, for that distrust must needs arise from this, that we believe that God either cannot, or will not perform the things we pray for, or else that he heareth not our prayers, which verily cannot come into the mind of any man, but he denieth either his power, or his goodness, or his Godhead. jam. 1. 6. For this cause james saith, that every one should pray with faith and waver not: for he that wavereth, is like a wave of the sea, tossed of the wind, and carried away; neither let that man think, that he shall obtain any thing of God. Christ also saith; Whatsoever Mat. 21. 22 you shall ask in prayer, if you believe, you shall receive it. Theoph. But why dost thou call this fault the effect of the former? Matth. Because faith cannot be with idolatry, nor with superstition, nor with profaneness, nor with hypocrisy. But especially, if there be an evil conscience: for even the faithful themselves find it true by experience in themselves, that they cannot assure themselves that God is merciful to them to hear their prayers, if through infirmity they fall into any sin, till they be reconciled to him by true repentance. I herefore, faith is as it were the soul of true prayer, for it comprehendeth all the conditions of it. Moreover, as by it God is glorified, so also it is always heard of him. But contrariwise, as the feigned is despised, so he not only never heareth it, but doth also contemn it, & most grievously revengeth the makers of it, as those of whom his most holy name is profaned. Theoph. This morning thy discourse of good works, did not a little delight me, but this our disputation of prayer, hath very greatly edified and comforted me. And by it in sum I have learned these things. 1 How we ought to pray: namely, that our prayers be directed unto God from the heart: but yet so, that we be touched with the right feeling of our own poverty and misery, & with true repentance of our sins. 2 Secondly, what is to be asked at the hands of God, namely the things that concern his glory, and our own salvation and profit. 3 Finally, by what means we shall obtain them: even if they be asked of us with faith in the take of our Lord jesus Christ. But I beseech God our heavenly Father, that the prayers that shall be made of us, may be free from all those evil conditions which thou hast reckoned up, that he himself may so much the more be glorified by them, and we daily have experience of the effect of them: so as, He may comfort us in our adversities. Help our necessities. Secure our infirmities. Bring help to our weakness. And strengthen us in his love and fear. And finally, confirm us in the hope of everlasting life, through jesus Christ his Son our most beloved Lord. Matth. So be it. But now the chief points of Christian Religion have been declared by us, and I hope by the grace of God, that they which are behind shall be handled to morrow. In the mean time, I pray God to give thee good night. Theoph. And I do also pray the same for thee. The end of the second Book. THE THIRD BOOK OF Christian Religion: entreating of the outward means, by the which God bringeth us to salvation. CHAP. I. Of the ministery of the word, by the which the holy Ghost begetteth faith in our hearts, keepeth and increaseth it. Theophilus. GOd save thee most dearly beloved and reverend brother. Matth. God save thee also, most loving Theophilus. Theoph. Shall it not be troublesome to thee, for us to return to the disputation we broke off, and to assay to bring it to an end? Matth. Nay rather (Theophilus) it shall be a most pleasant thing unto me. Nevertheless, before we come to the matter, I pray God, that as hitherto he hath been with us, he will also be with us hereafter to the end. Theoph. So be it. I will in few words repeat our former discourse, that the things which have been handled already, may be joined with those that follow. 1 First, hitherto hath been handled the chief A brief rehearsal of the former books. grounds of our salvation, namely the perfect justice of God, and the deadly sickness of man's sin. 2 Secondly, the most perfect remedy of it, even jesus Christ. 3 Furthermore, the applying of this remedy unto us by faith, by the which we recover spiritual health, that is, we are justified before God, in so much as we are made partakers of eternal life. 4 And last of all faith, which is wrought in out hearts by the holy Ghost that regenerateth us, together with repentance, from whence good works do flow: which indeed be testimonies of our faith, but especially prayer. Therefore this one thing remaineth that The sum of the third Book. we understand by what means the holy Ghost doth regenerate or renew us. Mat. Peter affirmeth, 1. Pet. 1. that we are begotten again, not of corruptible seed, but of incorruptible, by the word of the living God. And therefore we do by good right say, that by it the holy Ghost begetteth in us, both faith and repentance. Theoph. When hath the word of God that force? Mat. When it is preached of such as have a lawful calling unto it. For Paul saith: How shall they believe in him of whom they have not heard? How therefore Rom. 10. 13 without preaching? but how shall they preach except they be sent? Out of which words he draweth this conclusion; Therefore faith is by hearing, and hearing Rom. 10. 17 by the word of God. Theoph. There be therefore divers degrees or steps of our salvation. For it is plain by that which hath been said, that we cannot obtain it; 1 But we must be reconciled with God. 2 But we cannot be reconciled to God, without Christ. 3 Christ without faith we can never have. Lo here three degrees, and now thou addest the fourth. 4 That we cannot have faith without the preaching of the word. Mat. Of the word preached & rec●…ed by faith. So it is: whosoever therefore despise the preaching of the word of God (which is in respect of us the first step of our salvation) do despise & contemn their own salvation. For the Apostle saith; 1. Cor. 1. 21. After that the world in the wisdom of God knew not God by his wisdom, (that is by the frame and workmanship of this world, by the which God maketh manifest his exceeding power and wisdom) it pleased God by foolish preaching to save believers. Theoph. Why calleth he preaching foolish, which in the former verse he had so highly extolled? Mat. He doth that according to the opinion of men, of whom for the most part it is despised, no otherwise, them if it were foolinesse: notwithstanding he teacheth, that with God it is the greatest wisdom unto those of whom it is received & entertained with due reverence: which Christ confirmeth when he saith; Mat. 13. 44 The kingdom of heaven is like a treasure hidden in the field, which when a man found, he hide it, and for joy he hath of it, he goeth aside and selleth all he hath, and buyeth that field. Theo. But in those parables, Christ entreateth not of the preaching of the word, but of the kingdom of heaven, which indeed he saith is like unto sundry things. Matth. It is not to be doubted, but that by the name of the kingdom of heaven, he doth understand the preaching of the word: and this is easily gathered even out of the former parables wherein he speaketh of the seed; for in them by the interpretation of Christ himself, the preaching of the word is meant. Theoph. Why is the preaching of the word called of Christ by the name of the kingdom of heaven? Matth. To the end he might show, that it is as it were a key, by the which the gate of the kingdom of heaven is opened unto us. Which thing in another place he confirmeth, when he calleth the ministery of the word, the keys of the kingdom of heaven. Mat. 16. 19 Theop. Now do I desire to hear of thee what Christ meaneth by those parables of the treasure hidden in the field, and of that precious pearl, to the purchasing whereof, he counseleth us to sell all we have. Matth. This is his mind, that the ministery of the word far excelleth all earthly riches, and that therefore it is to be preferred before all our goods, yea rather that they ought all to be forsaken, then to suffer ourselves to be deprived of it. A most profitable admonition to such as hear the preaching of the word. In the mean time notwithstanding, we must diligently take heed of two extremities, whereunto Satan laboureth all he can to throw us, that he may take from us the fruit which we are to reap of the preaching of the word. The one is the contempt of him which preacheth the word. The other when we attribute or give unto him more than is right. Theoph. What discommodity have we by the former extremity? Mat. That we have no fruit of his preaching, whose person we despise. For the contempt of the doctrine doth necessarily follow the contempt of his person. For this cause Paul meaning to commend Pastors in respect of the excellency of their office, applieth unto them this saying of Esay; Isa. 52. 7. Rom. 10. How beautiful are the feet of them that preach peace, and bring tidings of good things. Theoph. What discommodity ariseth of the other extremity? Mat. When too much is ascribed to the person of him which preacheth the word, it followeth, that the force of preaching is attributed unto his person. And therefore when that is yielded to men that is due unto God, men spoil themselves of the fruit of the ministery. Now that is that wherein in former times the Corinthians offended, when one said; 1. Cor. 1. 12. I am Paul's; I am Apollo's; I am Cephas his; and I am Christ's: which mischief that the Apostle might remedy, he beateth down the persons of the Ministers in these words; 1. Cor. 3. 5. Who then is Paul, & who is Apollo's, but the ministers by whom you have believed? I have planted, Apollo hath watered, but God hath given the increase. Therefore, saith he, neither is he that planteth any thing, neither he that watereth, but god which giveth increase. For this cause the same Apostle saith; 2. Cor. 4. 7. God hath put the treasure of preaching in earthen vessels that the excellency of that power might be of God, & not of us. That is to say, God for the most partsendeth ministers of abject and base condition, that their excellency should not darken the power, which he declareth by their ministery. Theoph. Now do I see the inconveniences whereun-those two extremities do carry us, which that we may avoid, the mean must be held and kept, namely that we honour the Ministers for the preaching committed unto them, & their preaching in respect of God, whose power is manifested by it. Mat. Thou judgest rightly: For we must do as if a king should send us some gift by the meanest of his servants: for we would entertain him honourably, in consideration of the gift brought by him: but the gift itself we would receive for the king's sake, from whom it was sent. Theoph. Let us go forward. I desire that thou wouldst show, what is the use of preaching, after that the holy Ghost by it hath wrought in us faith and repentance. Matt. What the use of preaching is, after we have faith and repentance. That both may be preserved in us, yea rather increased. For as a young child after he is borne, standeth in need of nourishment, that life may be both preserved and increased: so he that is begotten a new by the seed of the word of God, must be fed by the same, that he may get strength, & spiritual increase, till saith the Apostle, we come to a perfect man, and to the measure Ephes. 4. 16. of the age of the fullness of Christ, that is, till we come to perfection itself, whither indeed we shall never come so long as we live in this world. Theoph. Is not the reading of the word of God sufficient for these things, although there be no preaching? Mat. No not so: even as the use of meats is not sufficient to the nourishment of man's body, except they be dressed and prepared. For which cause verily, God when he would threaten an extreme punishment to his people, saith; Amos 8. 1● Behold the days come that I will send a famine into the land, not a famine of bread, nor a thirst of water, but of hearing the word of God. By the which words he meaneth, that we cannot be spiritually fed without preaching. Yet nevertheless the often reading of the word of God, bringeth no little help to the preaching of it; For otherwise it should never have been so diligently commended of God. Whereby it appeareth, that the holy Ghost, after it hath by the uncorrupt seed of the word of God, wrought in us faith and repentance, confirmeth, and as it were nourisheth them, both by the preaching and reading of the same word, and by the use of the Sacraments, ordained of God for the ratifying and sealing of it. Theoph. We will therefore speak of the Sacraments when we have handled two questions appertaining to the preaching of the word. Of the calling of the Ministers of the word. 1 The first is, concerning the calling of the Pastors, to whom the preaching is committed. 2 The other is, of the word that they are to preach. I will therefore begin with the first: For what cause saidst thou, that the Pastors ought to be lawfully called to preach that word? Matth. The cause is most evident. For even as in a kingdom well ordered, there is no man which ought or may exercise any public office but by the commandment of the king: so none ought or can be accounted a true Pastor in the Church of God to preach his word, except he be by him called with a lawful calling. For how can we believe, that God ratifieth that which a mortal man doth with us, unless it be first certainly known that he hath his commission from him? Theoph. What is that lawful vocation or calling? Matth. Vocation of Ministers twofold. It is twofold. The one ordinary. The other extraordinary. Theoph. What is that extraordinary calling? Mat. When any is called immediately of God: such as was the calling of the Apostles. Theoph. What is the meaning of the word Apostle? Mat. It is a Greek word, which signifieth sent, and they were called by that name, to declare their office: namely because they were sent of God by Christ, to preach the Gospel throughout the whole world. john 20. 21 Therefore Christ said unto them: As my father sent me, so do I send you. Theoph. Why callest thou that calling extraordinary? Mat. Extraodinarie calling. Because God useth it extraordinarily, and that only for a time, namely when the Churches are not yet settled and established: as in the time of Christ when the Gospel was scarce known to any mortal man. Theoph. This therefore thou meanest, after the Churches be planted and settled, that ordinary calling should succeed the extraordinary, to the end it may have the place in them. Mat. Yea verily. Theoph. Let us now therefore entreat of that ordinary calling, and first show thou what it is. Mat. It is twofold. Ordinary calling. 1 Inward, and, 2 Outward. Theoph. What is the inward calling? Matth. That holy desire which any hath in the ministery of the Church to serve the glory of God, wherewith he is moved to prepare himself to the faithful execution of that office, when he shallbe called thereunto with the outward calling. Theoph. What is that outward calling? Mat. The lawful choice of a visible Church met together in the name of Christ. For he hath promised that if but two or three be gathered together in his name, to be present in the midst of them. After this manner were the pastors of the primitive church called to the ministry: & this is the true door of Christ's sheepfold, whereof mention is made in john, in these words; Verily verily I say unto you, he that entereth not in by john 10. 1. the door into the fold of the sheep, but climbeth up another way, is a thief and a robber. Theoph. How many things be required, that the choice of the Church may be lawful? Mat. 3. things required in the lawful calling of a mimister. Three, first, that there be a search & trial both of the conversation, & also of the learning of him that is to be chosen. And this indeed is necessarily required in a minister, as Paul expressly warneth; Tit. 1. 7. A Bishop must be faultless, as God's steward: not frowardly pleasing himself, not angry, nor given to wine, no striker, not covetous of filthy gain, but given to hospitality, a lover of those that are good, temperate, just, holy, sober, holding fast that faithful word which serveth to doctrine, that he may also be able to exhort with wholesome doctrine, and to convince the gainsayer. Theoph. Is the office of a Bishop, the same with the office of a Pastor? Matth. Yea altogether. For when Paul calleth them by that name, they be put in remembrance of their duty, as also by other names, by the which they be called every where in the Scriptures, as Ministers, Shepherds, Elders. Theoph Let us therefore weigh the signification, and reason of these names. Mat. Bishop. First of all, the name of Bishop which signifieth an espial, or one that watcheth; admonisheth them that are called to the ministery of the Church, to watch, and to have their eyes always set upon the flock committed to their charge, that it be not corrupted either with ill manners, or with false doctrine. Minister. secondly, they are called Ministers or servants of jesus Christ, that they may understand, that they serve not men but God, and therefore ought with the more diligence to apply themselves to the execution of their function. Shepherds. thirdly, they be called Pastors or Shepherds, to put them in remembrance that the flock of Christ is continually to be fed with the word of God, and to be looked unto, that the devil which is a ravening wolf enter not into it. Finally, they be called Seniors, Elders or Ancients. Elders. to declare the gravity of manners, wherewith it is fit they should be beautified, so as they may be free from all lightness and vanity, which for the most part is usual in young years. Theoph. Therefore these sundry names, are not tokens of any degrees or dignity. Matth. No, not so: For Christ heretofore commanded this to his Disciples striving among themselves for the primacy or chiefty, that he which would be the chief among them, should be servant to all. Which indeed was not spoken for their sakes alone, but is set forth as a rule to all Ministers of the Church. Theoph. Thou hast now declared unto me that first condition of the lawful calling of Ministers: I pray thee go on to the other. Matth. Another is this, that men come not to it by any corruptions or gifts, but that it be free, so as they that have the power to choose, have only the glory of God, and the edification of his Church before their eyes. Thirdly, that he which is chosen have a Church appointed unto him for the execution of his office, whose duty it is to look unto it diligently and carefully. Theoph. If it fall out that he which is chosen, do forsake his calling, is he to be accounted a Pastor or Minister? Mat. No verily, unless peradventure his health enforce him unto it. For otherwise he is as worthy the name of a Shepherd, as he that hath laid aside all keeping and care of the flock. Theoph. Is it lawful for him that is called to the ministery of the Church, to leave off that calling to take another? Matth. It is not lawful, unless it be upon some very special known and approved occasion: For the Apostle witnesseth, that a necessity lieth upon him to 1. Cor. 9 16. preach the Gospel, which is once called to the ministery of the Church: woe unto him (saith he) if he preach not the Gospel. Theoph. Thou hast verily reckoned up worthy conditions, which whosoever hath, is indeed to be accounted a Pastor or Shepherd in the flock of Christ, namely 1 That he feel within himself an inward calling. 2 Be of good conversation. 3 Of sound doctrine. 4 Apt to teach. 5 Be lawfully chosen of the Church. 6 And finally perform his office diligently toward the flock committed to his charge. Personal succession. Howbeit thou makest no mention of personal succession from the Apostles time, without which notwithstanding many think that the calling is void and of none effect. Matth. I do grant indeed, that Apostolical succession is required, to the end any may be lawfully called to the ministery of the Church: which nevertheless is to be understood of the doctrine of the Apostles, not of their persons. For even as heretofore Mathias succeeded judas: that is a holy servant of God a traitor: so also it hath fallen oftentimes, that judas succeeded Mathias, that is schismatics and heretics succeeded the most faithful servants of Christ. Moreover there is no testimony in all the Scripture, by the which it can be proved, that that personal succession is required as necessary to the calling of the Ministers. This indeed is true, if there be both, the calling thereby hath the more authority, as it was in that which they call the primitive Church: for in it the personal succession was joined with the truth of doctrine. But when the truth of doctrine is overthrown, then personal succession is nothing else but a vizard, which Satan useth to blindfold the eyes of men, to the end he may keep them in error. Therefore, when it cometh so to pass, as it is now in the Church of Rome, what madness is it, to desire that the election and calling of Ministers to preach the doctrine of Christ and his Apostles, should hang upon their person and will, that bewray themselves to be his open enemies, and whose calling if it were examined by the former rule expressed in the word of God, should be found to be void and nothing worth? Theoph. I desire thee in few words to declare unto me those points, wherein the truth of Christian doctrine is overthrown in the Papacy. Matth. A short rehearsal of Popish impieties. It standeth chief in two heads and principal things. The first, is in that the sincere and true worship of God is defiled with innumerable superstitions, yea with Idolatry. The other in that which respecteth the benefit of Christ, which indeed is overthrown, with the doctrine. 1 Of free will. 2 Of justification by works. 3 Of the merit of works. 4 Of the intercession of Saints. 5 Of the Pope's supremacy. 6 Of the works of supererogation. 7 Of Pardons. 8 Of Purgatory fire. Of which wicked opinions, the Mass was at length framed of them. Theoph. The first five of these have already been declared by thee: but the sixth, namely of works of supererogation, I scarce understand what it meaneth. I would therefore have thee show it me briefly. Mat. Works of supererogation. To supererogat in Latin signifieth so much, as in the business of another man to lay out a greater sum than we received of him, by means whereof he is made bebter unto us. But these men dream, that men may do more good works than God hath commanded: and those according to this similitude, they call works of supererogation, signifying that in respect of them they account God to be in their debt; than which doctrine, what is there more monster like? for any to believe, that a mortal man can bind his creator unto him, to whom notwithstanding, whatsoever good thing he is able at any time to perform, that all he is indebted & bound to do, according as hath been showed of us in the chapter Works. But what a mischief is it, that a great part of these works of supererogation, is nothing else but idolatry or superstition, such as be religious pilgrimages, monastical life, & such other of that kind, wherewith God is even offended? Wherefore seeing they have set themselves against his will, the Lord is not only nothing in their debt: but contrariwise, they are so much the more holden guilty before his judgement seat. Theoph. Popish pardons. Verily till now I knew not that opinion, as neither the other concerning pardons, which I desire thee to declare unto me. Matth. It is no less absurd than that, forasmuch as it hangeth upon it. Howbeit, these doctrines do lean and stay themselves, upon two most impious and ungodly foundations. 1 First because they think that Christ by his death hath satisfied, not for the punishment, but for the fault only of those sins which are committed of us after baptism: and therefore that we ourselves must satisfy for it, either in this life, or in purgatory fire, till it be fully paid. 2 Or else that one drop of Christ's blood was sufficient for our redemption. And that whatsoever he suffered beside, which is indeed an infinite merit, is laid up in the treasury of the Church, together with the innumerable works of supererogation wrought by hee-Saints and she-Saints, for the which God is indebted unto them. Of this treasure (say they) the Pope is the disposer and steward, whereof he giveth to such as he seethe good, that is, to such as pay money. That gift they call indulgences or pardons, because they serve to remit or lessen somewhat of the punishment, to be otherwise suffered in Purgatory fire. As often therefore as the Pope by his indulgences granteth, ten, twenty, or an hundred years of pardon, this he meaneth, that so much is diminished of the time of that punishment, which we had deserved for full satisfaction to be suffered for our sins, either in this life, or in the life to come. Yea they say further (such is the height of their impiety) that these pardons do profit the dead, namely such as be in the fire of Purgatory; in somuch, as that if the Pope would seriously and in earnest, draw forth that his treasure of Pardons, he could (say they) empty it, and send the souls tormented in Purgatory the right way into the heavens. Theoph. Why therefore doth he it not, according to the pattern of that Pardon, the Vicar whereof he saith that he is upon the earth? Mat. Lest that Purgatory fire should be altogether put out, by the which the Church of Rome hath gotten so great riches as it now aboundeth with. Theo. I do verily see, that upon good cause it was said of thee, that the truth of doctrine is utterly overthrown in the Church of Rome. For these two points which thou hast even now spoken of, do almost altogether abolish and take away the grace of God, and benefit of Christ. Let us now go forward to the rest: concerning the first part of this point, namely the lawful calling of Ministers, I require no more. Let us speak of the other, namely of the word of God which they are to preach How many principal parts be there of it? Matth. Two: the Law, and the Gospel. Theoph. What understandest thou by the name of the Law? Matth. The Law. That doctrine, by which is taught what is to be done to obey God; which indeed is contained in the ten commandments, lately expounded of us. Theoph. But what is the Gospel? Matth. The Gospel. The word of itself signifieth good tidings: but in this place it is taken for that doctrine, which containeth the promise of forgiveness of sins, & everlasting life, made unto us of God in the word by his son. And it is called good tidings, because it is the most excellent message of all that can be brought. Theoph. To what end must the law be preached? Math. That men by the knowledge of their sins may be brought to Christ, and to repentance and amendment of life. For therefore God gave it, as we have said in his place. Theoph. Whereunto is the preaching of the Gospel to be referred? Matth. That the penitent may be assured of the forgiveness of sins, and the enjoying of eternal life. For this cause Christ saith; Luc. 24. 46. that so he ought to have suffered, and rise again the third day: and that in his name, repentance and forgiveness of sins should be preached unto all nations. But he saith expressly in his name, because as well repentance, as the forgiveness of sins, have their ground and foundation in the force of his death and resurrection, without the which we can neither repent, nor obtain forgiveness of sins, as it hath also been said in his place. Theoph. What is the cause that Christ maketh mention of repenetance before the forgiveness of sins? Mat. Not indeed to teach that repentance goeth before forgiveness of sins, forasmuch as this rather goeth before that; for no man can repent, except his sins being pardoned, the holy Ghost be given him, by the help whereof he may repent: but to teach the Ministers, that the doctrine of remission of sins, is not to be applied but to the penitent: seeing that faith, by the which we are made partakers of Christ and his benefits, maketh itself apparent and to be seen by repentance, which also was showed in the proper place. Theoph. The agreement and disagreement of the Law and Gospel. Seeing repentance is to be preached with remission of sins, it followeth, that the moral law is not contrary to the Gospel of Grace. Matth. Neither is it indeed contrary, but in respect of them which seek their salvation, either in the whole or in part by their good works: for the Apostle saith; Gal. 5. 4. As many of you as be justified by the law, are made void of Christ, and are fallen from grace. But in respect of the faithful, who know that their salvation dependeth upon the only mercy of God in Christ, there is a good agreement between the law & the Gospel. For the Law showeth us sin, & the damnation that we have pulled upon ourselves by it, and so it leadeth us to the Gospel, by the which sin is put away, and we be discharged of condemnation. Secondly, the law showeth what is to be done: but the Gospel by the spirit of regeneration, ministereth unto us power, both to will and to do. Theoph. Seeing there is so good a consent between the Law and the Gospel, wherefore doth Paul say; You are not under the Law, but under grace? for it seemeth he would say thus much; that the Law is abolished Rom. 6. 14. and taken away by the Gospel of grace. Matth. And indeed he understandeth it of the abolishing of the Law by the Gospel; but only concerning How the law is taken away. the condemnation and curse of it▪ as he himself in another place expoundeth in these words; Christ hath redeemed us from the curse of the Law, when he was Gal. 3. 13. made a curse for us. Howbeit, concerning the use of it, it is no way abolished: for Christ himself saith; Mat. 5. 17. I came not to take away the Law, but to fulfil it. Which also the Apostle confirmeth in the Epistle to the Romans: for after that he had taught, that we are justified not by the Law, but by faith in jesus Christ, he presently addeth; Do we therefore make the Law void through faith, God forbidden: yea rather we establish the law. And indeed, why should that most excellent benefit which the Gospel yieldeth unto us, discharge us from worshipping and serving of God? by the which we are rather to be stirred up to give it unto him more & more. Theoph. Is the Law therefore never to be separated from the Gospel? Mat. The law never to be separated from the Gospel. The one indeed is to be distinguished from the other, that we confounded not the mercy of God with our works, which they do corruptly, that will mingle the righteousness of faith, with the righteousness of the Law, that is to say, heaven with the earth: nevertheless, they are not to be separated, neither yet to be preached a part. Theoph. But Christ sending forth his Apostles to preach the Gospel throughout the whole world, maketh mention only of the Gospel: for he saith; Mat. 16. 15 Go preach the Gospel to every creature. Mat. The word Gospel set by itself, comprehendeth also under it the doctrine of repentance, and therefore the law, no less than the doctrine of remission of sins. Which indeed is plain, by the place of Luke alleged even now, who expoundeth these words of Mark his words be these, Luc. 24. 46. Christ ought to suffer, & in his name repentance & forgiveness of sins to be preached. A right manner of preaching. It is therefore the duty of ministers, in their sermons by the preaching of the law, to bring men to the true knowledge and feeling of their sins, & to join therewith the threatenings denounced against the breakers of the law, and to exhort them to true repentance and amendment of life. Then they ought to set before them the forgiveness of sins, from the doctrine of the Gospel of grace But contrariwise, they ought to propound wrath, and the just judgement of God, against the disobedient & stubborn, except they convert & repent. The keys of the Church. And these indeed be the keys of the Church, which Christ had promised to Peter, and in him to the other Apostles, and to all Pastors: which also after his resurrection he delivered to his Apostles, when he sent them to preach the Gospel throughout the whole world. Theoph. But why did he then promise those keys to Peter alone, which nevertheless as thou sayest, he meant to give to the other Apostles also? Matth. Because than he spoke to Peter only. But as a little before, Peter not only in his own name, but also in the name of all the rest of the Apostles, which had that one faith, had confessed that jesus was the Christ, and the son of the living God: in like manner when Christ promised the keys to Peter, he meant that they were also promised to the rest of the Apostles, which he doth sufficiently declare in the delivery of them, for he saith to all at once; Receive the holy Ghost. Whose sins you remit, they be remitted to them: whose sins you retain, they be retained. I same also did the other Apostles, and all Pastors confirm, when exercising their ministery, they used those keys. Theoph. Wherefore doth Christ call the ministery of Pastors by the name of keys? Matth. To the end we might understand, that the kingdom of heaven (as we have declared before) is by the ministry of the Church, set open to the believers and penitent, and that it is shut against the unbelievers and stubborn, namely when as by it the former have their sins forgiven, that so they may come to eternal life: but to the other they be retained, that so they may be shut from it. For God doth ratify that in heaven, which the Ministers upon earth pronounce out of his word, even as it appeareth by the words of Christ himself unto Peter: for after promise of the keys, presently he addeth; Whatsoever thou shalt bind in Mat. 16. 19 earth, shallbe bound in heaven: and whatsoever thou shalt lose on earth, shallbe loosed in heaven. And the self same thing he repeated after to all the Apostles, to show that they had like authority of binding & losing, given to them with Peter. Theoph. Therefore to bind & lose, is nothing else but to declare the remission of sins, or to retain them. Matth. What it is to bind and loose. Indeed nothing, as it is plain by the interpretation of Christ himself: for he said to his Apostles in the place which even now we recited; Receive the holy Ghost: whose sins ye remit, they be remitted unto them: whose sins you shall retain they shall be retained. For there is no harder bond than sin, forasmuch as being bound with it, we be held, and indeed willingly, under the power and tyranny of the devil & death, and it cannot be loosed by any strength of man, but by the only might of Christ. Theoph. Why then doth Christ commit the office of binding and losing to the ministers, seeing he himself alone, hath the power of binding and losing? Mat. It is, that we may understand, that the Ministers be as it were Ambassadors, & proclaimers of the will of God, which Paul teacheth in these words; 1. Cor. 5. 19 God was in Christ, reconciling the world to himself, not imputing to them their sins: and hath put in us this word of reconciliation. Therefore we are ambassadors in the name of Christ: as God by us did exhort you, we entreat you in Christ's stead to be reconciled to God. Theoph. I see not therefore that the Ministers have more power of binding and losing granted them, than any other private man. For there is none that may not assure the believer and penitent of the forgiveness of his sins: contrariwise which may not set the judgement of God before the unbeliever and obstinate except he repent. And that verily shallbe confirmed in heaven, as it was pronounced by that private person, for that is the will of God revealed in his word. Mat. Of the authority of the Ministers of the Church. That is right indeed, but there is some special thing to be considered, in the promise of Christ made to the Ministers: namely that by his spirit he will give more efficacy & force to their words, them to the words of any private man, so as they shall by faith be received of the believer, but shall terrify the conscience of the unbeliever, & set before his eyes the wrath & judgement of God. For otherwise the name of the keys of the kingdom of heaven, should falsely be given unto the ministry of the Church: seeing, that we may enter into it, it is not enough that the doctrine of forgiveness of sins, beat our ears, but especially that it enter into our hearts, and be received of us by faith & obedience. Whereunto is referred that saying of Paul; Neither my 1. Cor. 2. 4. speech, nor my preaching stood in the enticing words of man's wisdom, but in the demonstration or evidence of spiritual power. For this cause also Isaiah calleth the preaching of the word, the arm of the Lord, Isay. 53. that is, the instrument, by the which he declareth his might and power, that he may bring us to salvation. Theoph. I do see indeed, that the force and fruit of preaching the word of God is very great: For those three steps by the which we obtain spiritual health, whereof thou didst entreat in the Chapter of Faith, are by it daily called to use and practise. Matth. Thou judgest right For first the law is preached, that we may acknowledge our deadly disease, namely sin: Secondly the Gospel is preached, wherein the saving remedy is offered unto us in Christ. Last of all, faith which is wrought in us, and increased by the preaching of the word, apply that medicine unto us, so as we obtain salvation, even the full forgiveness of all our sins. Theoph. The article of remission of sins in the Creed, unless I be deceived, is therefore set after the article of the Church, to the end we might know, that it is offered unto us by the ministery of it. Mat. It is indeed: and therefore there is no forgiveness of sins, neither salvation without the Church; as in the flood there was no safety out of the Ark of Noah, wherein also at that time the Church of God was then shut up, ●hat being as it were a type of it. Theoph. Thou hast hitherto largely enough taught, that by the ministry of the word, we do truly obtain forgiveness of our sins. Notwithstanding there be two things behind whereof I will ask thee, before we come to the other treatise. 1 First whether God do wholly (as they say) forgive to the repentant all their sins? 2 Secondly, whether he forgive them perfectly, namely remitteth the punishment and the fault, so as they be not any more imputed unto us. Mat. Let us speak of the former in the first place. john saith, 1. john. 1. 7. All sins be forgiven to the penitent. that the blood of Christ doth wash us from all sin. He that saith (all) excepteth nothing. Now repentance yieldeth unto us a more certain testimony of our faith, by the which as hath been said, we be made partakers of Christ, and of his gifts. Whereupon it followeth, that whosoever repenteth may most certainly determine, that all his sins notwithstanding they be grievous, are forgiven and done away. Which also is taught by the examples of that sinful woman, and of the thief. Theoph. But Christ saith, Math. 12. 32. that the sin against the holy Ghost shall never be forgiven. Mat. Of the sin against the holy Ghost. He saith so indeed: But the Apostle to the Hebrews showeth, Heb. 6. 4. that it is impossible that such as fall into it should be renewed by repentance: for that is the gift of God, granted to them only, of whom he hath determined in Christ to have mercy. Theoph. But what is that sin against the holy Ghost? Mat. These words: Against the holy Ghost: do sufficiently declare what it is: namely, when any after that he hath by the holy Ghost been lightened with the knowledge of the truth of the Gospel, standeth against that truth, not for fear or through infirmity, but upon wilful malice. For then wittingly & willingly he resisteth the holy Ghost, and maketh war against him. Theoph. How knowest thou that this is the sin against the holy Ghost? Matth. First, it may be gathered of that, which gave our Saviour Christ occasion to speak of it: namely, that he might prove the Scribes and pharisees to be guilty of that horrible sin, who said, that the miracles which he did were wrought by the Devil, whereof notwithstanding they were not ignorant that God was the author, and Christ himself by most certain arguments did declare. And his miracles they did maliciously dispraise in the hatred of his doctrine, which they perceived was manifestly confirmed by them. From thence therefore it is plain, that they sin against the holy Ghost, that upon set malice stand against the known truth. Ad hereunto that by sundry places of the Scripture it appeareth that every other sin is forgiven, not excepting that which is against the doctrine of faith, so as it be done of ignorance, as it was with Paul when he persecuted the Church: or through infirmity and weakness, as when Peter denied Christ. Theoph. It is verily a wonder, that so horrible wickedness can enter into the minds of men, upon purposed malice to strive against the known truth. Matth. It cometh to pass by the just judgement of God, unto those that have long and much despised and set light by his most precious gifts, namely his loving kindness and mercy in Christ, the knowledge whereof notwithstanding he had vouchsafed them: & at length they be delivered to the power of the Devil, that by steps & degrees they may fall to that extreme and final apostasy. And because they are by it become like unto Satan, namely, when upon knowledge and wilful malice they resist the truth, they be no otherwise then himself deprived of all hope of salvation. Theoph. Let us now come to the other question. When God forgiveth sins, whether doth he it perfectly so as he remitteth the punishment and the fault? Mat. Whether God remitteth the punishment & the fault. As God is perfect, so doth he perfectly forgive sins, so as he never remembreth them, nor imputeth them unto us. Foyes so he saith every where by his Prophets; Isay. 1. 18. Isay. 44. 12. Mich. 7. 19 If your sins were as crimson, they shall be made whiter than snow, if they were as red as scarlet, they shall be as will. I have put away thy transgressions as thick clouds, & thy sins as a mist. He will lay aside our iniquities, and cast all our sins into the bottom of the sea. Ps. 103. 12. As far as the East is distant from the West, so far doth he remove our sins from us. Neither is this any marvel, for seeing the forgiveness of our sins is grounded upon Christ, in whom they be fully punished, God should be unjust, if he required any thing further for them. Theoph. But we read that David suffered many punishments, after that by the message of Nathan, he was certified of the forgiveness of his adultery. An objection against the doctrine of remitting the punishment & fault. For the child that was borne unto him of Bethsheba, died. Moreover also his son Absolom was raised up against him, which both made war upon him, and defiled his wives. Which punishment was indeed denounced against him by the Prophet: whereupon it seemeth to follow, that God forgiveth the sin, but retaineth the punishment. Matth. The answer to the objection. This is the doctrine of the Romanists, from whence came the dream of Pardons & Purgatory fire, as hath before been declared of us. Nevertheless I am glad it is so come to pass, that we may fitly speak of it in this place. For I will show that it is most absurd, in as much as it separateth those things, which of their own nature do wholly hang together. For if thou take away the fault, there is no place left for punishment, otherwise God should be unjust, if he should punish whom he accounteth not faulty. Moreover seeing Christ himself in his own body suffered the punishments due to our sins, it is not to be doubted but that he hath discharged us from the same: even as Esay expressly affirmeth, in these words; Verily he hath borne our griefs, & hath Isa. 53. 4. carried our sorrows, & we thought him strike, wounded of God and humbled: but he was wounded for our iniquities, & broken for our sins. The chastisement of our peace was upon him, and by his stripes we are healed. All we as sheep have gone astray, every one hath turned to his own way, and the Lord hath laid upon him the iniquities of us all. For this cause also Paul saith; Rom. 8. 1. That there is no condemnation to them that are in Christ jesus. Whereby it plainly appeareth, that God when through Christ he forgiveth sins, doth no less remit the punishment of them, than the fault For otherwise our case were most miserable, yea rather even now we were utterly undone, & the forgiveness of our sins is unprofitable to us, if the punishment be retained. Theoph. Why so? Mat. Because we be unable to bear the burden of it, for as much as it is infinite no less than the fault, for they be of the same nature. Theo. What thinkest thou of the afflictions which God sendeth unto us, even after the forgiveness of sins? Matth. I say they be not sent to be punishments of sins: but to be unto us in stead of chastisements and corrections to humble us, and that we may be the wiser after: for the Apostle saith; 1. Cor. 11. 32. When we are chastised, we are instructed of the Lord, that we should not be condemned with the world. Theoph. Therefore the nature of afflictions be changed, when as they be sent to the godly: for they be not punishments of sins to satisfy the judgements of God. Matth. Thou sayest well & he same is to be thought of the infirmities of the body, which we know be left us, not to be punishments of sins, but an exercising of patience. The same also is to be said of death, which to us is as a bridge, by the which we pass over unto everlasting life, and a way is made for the resurrection, which nevertheless of it own nature is a punishment of sin and putteth us in mind of it. But it is not sent to the faithful to call them to account for their sins, as it cometh to pass to the wicked. Theoph. Whether the declaration of God's mercy give men occasion to continue in their sins. By the solution and answer of these questions, me thinks I understand this, that by the ministry of the Church, all sins of what kind soever be forgiven to the penitent. Moreover, that there is no other satisfaction for them required of God, besides the most precious blood of jesus Christ, by the which both the fault & punishment of them is wholly taken away, which doctrine doth indeed bring the greatest consolation. Howbeit before I make an end of this speech, I will ask of thee, whether that indulgence of God or easiness to forgive, ministereth unto men occasion to flatter themselves in their sins, and to continue in them? Matth. Yea rather clean contrariwise: for the hope and assurance of obtaining pardon, doth stir up the godly, that they do not cloak or maintain themselves in their sins. Whereunto that saying of the Prophet is to be referred; With thee there is mercy, that thou Psal. 138. 4 mayest be feared. For from whence is obedience, but from love? and again, whence is love, but from the knowledge and assurance of God's goodness toward us? Moreover this doctrine of the forgiveness of sins, pertaineth not to any save to the penitent. But concerning the rest, the Scripture denounceth to them the wrath & judgement of God. Yea rather the Lord saith by the Prophet, that even as he will forget the Ezech. 3. 20 sins of him that repenteth, so he will not remember the righteousness of him that shall turn from the right way. Whereupon it is plain, that this doctrine doth not only bring very great comfort to the faithful, but also doth continually spur them forward, to apply themselves to amendment of life. CHAP. II. Of the Sacraments, ordained of God to be as it were seals of the word, that we may with more assurance embrace the promises by Christ, revealed in the word. Theophilus. HItherto we have sufficiently spoken of ●he ministry of the word. Now we are to come to the sacraments. And first declare unto me, what Sacraments be. Mat. What Sacraments be They be signs and Sacramental rites, ordained of God in the Church, to be adjoined to the preaching of the word, that the promises of Christ made in it, may be confirmed in us more and more. Theoph. Why are those signs and Sacramental rites called Sacraments? Mat. The ancient teachers of the Christian church, called them by this name, in respect of the affinity or dearness between them and a Sacrament, that is to say, that solemn oath, by the which soldiers bound themselves to the Emperor or chief Captain. Theoph. Show me that affinity or agreement. Mat. First, as soldiers when they received their pay, bound themselves to the Emperor by solemn oath, to live and die under his government: so we when we are partakers of the signs, which God hath appointed in his Church, by the which he bestoweth upon us spiritual gifts, do bind ourselves to him by the same oath. Moreover, as soldiers when they took upon them this oath, received the emperors badge, that by it they might show themselves to be as it were addicted and given unto him: so also we when we are publicly partakers of the Sacraments, which God hath instituted in his Church, do as it were take upon us the ensign or arms of Christ, that it may be known we serve God, and profess true Religion. Theoph. I understand the meaning of the word. Now we are to come to the thing itself. Thou saidst they were ordained of God, for the confirmation of the promise made of God through Christ in his word. What is that promise? Matth. It is expounded of Christ himself in these words; So God loved the world, that he gave his only john. 3. 16. begotten Son, that whosoever believeth in him should not perish but have life everlasting. The Sacraments therefore be as it were visible pledges of the love of God towards us, by the which we are confirmed in it. But because that love is grounded in Christ alone, the Sacraments represent unto us no other thing, but the union and fellowship 〈◊〉 we have with him and his gifts. Theoph. Of whom ought the Sacraments to be ministered? Matth. Of whom the Sacraments ought to be ministered. Christ committed that office to them alone, to whom the preaching of the word is committed, without the which the Sacraments ought not to be ministered, for they be as seals of it. Theoph. There is therefore a very great likeness & agreement between the word and the Sacraments. Matth. Very great. For by both of them God doth offer unto us jesus Christ his son with all his gifts, and we are made partakers of them, if they be not refused of us by unbelief. This is one difference, that the preaching of the word affecteth the hearing, but the Sacraments affect the other senses: whereupon of a certain father, they be most fitly called, visible words: for they do present Christ and his benefits, as it were before our eyes, and deliver them into our hands, that our faith might be confirmed by those sundry means, we come so much the nearer unto him, & feel the greater working of his spirit within us. Theoph. What conditions be required in the Sacraments? Matth. Three, without which they cannot be truly Sacraments, but false. Theoph. What are those conditions? Matth. What conditions be required in Sacraments. First, that they be ordained of God. 2 Secondly, that there be a commandment of God for us to use them. 3 Thirdly, that there be also a certain promise, by the which it is assured, that we shall be partakers of the things that are represented by them. Theoph. Why sayest thou it is necessary that they be ordained of God? Matth. The first condition. Because as there is none besides himself, which can assure us of the love he beareth towards us in Christ: so is there not any man that may ordain visible signs to confirm it. Moreover in the institution itself, there be three things to be noted. 1 The signs, and Sacramental rites. 2 The spiritual and invisible things signified by those signs. The second condition. 3 The analogy or agreement of the signs with the things signified. Theoph. I do acknowledge it to be necessary, that Sacraments be ordained of God, but I desire to understand this, why this also is necessary, that there should be a commandment of God, to use them. Matth. Because nothing is to be done in the Church of God, except there be first the express commandment of God, who in it is Lord and master: especially when the question is of things that concern our salvation, such as the Sacraments be. Theoph. Why is it again required, that there be a promise added? Mat. The third condition: Because unless there be a promise, the Sacraments shallbe unprofitable unto us. Now that promise which on the behalf of God, hath the effect, is as it were the soul of the Sacraments, whereupon all their force and efficacy dependeth, and not upon the holiness or worthiness of him of whom they be ministered, or upon the virtue of some words pronounced. Therefore without that promise, the Sacraments shall be nothing else but vain and fruitless ceremonies. Theoph Thinkest thou that the Sacraments if they be ministered of some wicked man and hypocrite, have as much efficacy and force, as if they were ministered by some good man? Mat. I think it, so as on our part, we bring nothing to hinder it: as good seed if it find good ground will bear fruit, notwithstanding it be sown, of some naughty Upon whom dependeth the efficacy of the Sacraments. The number of the Sacraments. and wicked man. For the virtue of it hangeth not upon the lower, as the Sacraments do not upon the Minister, but upon the blessing and grace of God alone. Theoph. Let us come to the number of the Sacraments. How many be there in the Christian church? Mat. Two, namely baptism and the Lords supper. Theoph. Seeing they declare unto us one thing, even as the word doth, namely the love of God toward us in Christ, what is the cause that they be two in number? Matth. Because by Baptism God doth witness, that we be received of him into covenant through the communion of Christ and his gifts: but by the supper he assureth that we are held and kept in, until we be received into the heavenly life. And for this cause Baptism is only once ministered, but the Supper oftentimes. Theoph Declare this reason to me more at large. Matth. Yet to me it seemeth easy. For seeing Baptism is the assured conveyance unto us of the covenant made with us in Christ, if it should be iterated or used the second time, or oftener, it were all one, as if we said, that God had abrogated or disannulled the first covenant to ordain or appoint another, which indeed is altogether contrary to the very nature, truth, and constancy of God: For the Apostle saith; I am. 1. 17. With him there is no changing, or shadow of turning. But concerning the Supper, it is altogether required, both for edifying and for comfort, that it be oft repeated 〈◊〉 ●…sed of us, for as much as (such in the weakness of 〈◊〉 faith) we do every moment call into doubt whether God will continue in his love toward us, or no, especially when we look unto our daily sins by the which we are indeed worthy to be excluded by 〈…〉 by this Sacrament, God would assure us of hi● 〈…〉 the which he doth both offer & exhibit or give jesus christ unto us with his treasures, in whom alone as hath been said, that covenant and love hath the foundation. Theoph. Whether the Sacraments be necessary to salvation. I will yet demand of thee one question generally pertaining to the Sacraments, before we begin the particular exposition of them both. Whether are they so necessary to salvation, that no man can be saved without partaking of them. Matth. It is a most absurd opinion of them, who think that God hath tied his grace to the Sacraments: for they be only for this end ordained, that the grace and favour yielded us before in Christ, should be confirmed and ratified: therefore it was most excellently said of an ancient father; Bernard. epist. 77. That the want of Baptism did not condemn, but the contempt of it. Theoph. But Christ saith; Mar. 16. 16 Whosoever believeth and is baptized shall be saved. Out of which words it seemeth may be gathered, that Christ determineth Baptism to be necessary to salvation, no less than faith: and that the same may be concluded concerning the Supper, out of that which Christ himself said in another place; john 6. 53. Verily, verily, I say unto you, except you eat the flesh of the son of man, and drink his blood, you have no life in you. Matth. In the first place I will answer to those things which thou saidst of Baptism: whereof I say, that in that place Christ doth not set down the necessity of Baptism, but rather, what is that true faith, by the which we are saved namely that it is not dead and hidden, but lively and declared by outward confession. Insomuch as the believers be joined to the church, and be partakers of the preaching of the word, and administration of the Sacraments: whereunto that saying of Paul ought to be referred; We believe with the heart Rom. 10. 10 to righteousness, and confess with the mouth to salvation. And that this is the mind of Christ, it is gathered by the member following: for he saith; But whosoever believeth not shall be condemned. For if this had been his meaning, that no man could have been saved without Baptism, he would have said thus; But whosoever shall not believe, or shall not be baptised, shallbe condemned. Seeing therefore he saith, that unbelief is the cause of condemnation, by the contrary he meaneth that faith is sufficient to salvation, which he himself oftentimes confirmeth, when he saith; john. 3. 36. & 5. 24. & 6. 4. He that believeth in the son, hath life everlasting: but he that believeth not in the son, shall not see life, but the wrath of God abideth upon him. Concerning the other place of eating the flesh of Christ, and drinking his blood, he doth not there entreat particularly of the Supper, but generally of the union that we ought to have with his body: which indeed is altogether necessary unto salvation, as hath been showed of us in the first book. But that union is wrought no less by the word received by faith, then by the Sacraments, as it hath been said already. CHAP. III. Of Baptism: by the which God testifieth that we are received into covenant of him, whiles he doth communicate Christ jesus unto us together with his benefits. Theophilus. NOw we are to weigh those two Sacraments each by itself, and in both, those three conditions are to be searched out, that are required to make them truly Sacraments. Let us therefore begin with Baptism: what is the institution of it? Mat. The institution of Baptism. First indeed it was instituted of God, by the ministry of john Baptist, which thereupon had his name. Afterward it was dedicated and sanctisied of Christ in his own body, when he would be baptised of him, and when he commanded the Apostles to baptise. Theoph. Let us see those three things which thou saidst were required in the lawful institution of a Sacrament, namely: 1 The sign and sacramental rites. 2 The signification of them. 3 The likeness and agreement between both. Matth. The sign. The sign of this Sacrament is water, which signifieth the blood of Christ, that is, the force of his death, because it hath that effectual working in cleansing our souls from the filthiness of sin, which material water hath in cleansing our bodies. Thereupon this Sacrament hath the name of Baptism, for it signifieth washing. Now thou hast the sign. The sacramental rite. But the sacramental rite is, that he which is to be baptised, be sprinkled with water, or dipped in it, which was used in formet times, and by it two things were signified unto us. 1 First, that our souls are sprinkled with the blood of Christ, that is, be indeed partakers of the merit of his death, by the which we obtain full forgiveness of all our sins. 2 Secondly, that we be regenerated into a new life. Therefore Baptism of Paul is called the laver of regeneration: by the which words those two gifts of God, that we have by Baptism are excellently noted. Theoph. How can the sprinkling of water, be a sign or token of our regeneration? Matth. The scripture is wont to set down two parts of it, namely the mortification or death of the old man, and the rising again of the new man, as it hath been said of us in his place. But this mortification which hath the force and working from the death and burial of Christ, is most fitly represented by the sprinkling of water: for it is all one as if our old man had the death, wound given it, or being swallowed up of death itself were buried with Christ. Then followeth the resurrection of the new man, which hangeth upon the resurrection of Christ, and is represented by the waters making clean. For by it is signified, that together with him we do rise from the grave of death, to become new creatures. Theoph. There be yet behind, the promise & commandment of this Sacrament. Mat. The promise and commandment. The words of Christ set down by Matthew, do contain both; Mat. 28. 19 Go teach all nations, baptizing them in the name of the Father, the Son, and the holy Ghost. Theoph. The commandment I see, but not the promise. Matth. It is contained under the commandment. For when any is baptized in the name of the Father, Son, and holy Ghost, it is as if it were said unto him; By this visible sign I do assure thee, that all thy sins be washed away, and that thou art regenerated, not by any power, or by the force of this water wherewith thou art forinckled, but by the mercy of the heavenly father, who for this purpose, doth be the power of the holy Ghost, communicate unto thee Christ jesus his son, with all his benefits, and doth unite thee unto him. so as thou art made partaker of him Seeing therefore Christ commandeth, that these things should be preached, it is not to be doubted, but that he promiseth the thing itself. Baptism therefore is given us of God, as it were writings sealed by the which he assureth us of the full forgiveness of all our sins. Theoph. What sins thinkest thou be done away by Baptism: only original sin? Matth. What sins be put away in Baptism. That indeed is first done away, not that it doth not remain in us, but because it is not imputed. The same also we may affirm of other sins that be effects of it: for they be put away by this Sacrament, they be put away (I say) both those that be past, & those that are to come. The words therefore delivered of the Minister in Baptism, by the commandment of God: namely, I baptize thee in the name of the Father, Son, & holy Ghost should always be in our ears, even until the last gasp, & by them ought we to be assured of the full forgiveness of our sins. For the blood of Christ in the which we are once baptized, is never drawn dry, but is always fresh, (as the Apostle speaketh) that is, full of officacie and strength, to the continual washing away of all our filthinesses and iniquities. Theoph. Of our union with Christ. Thou saidest in the exposition of this promise, that in this Sacrament, the Father did communicate Christ & his benefits unto us. But both the sign of it, & the Sacramental rites, do only represent unto us the participation or fellowship which we have with his death, but not the community we have with his body. Matth. We have taught in the first book, that no man can be partaker of Christ's benefits, which is not made one with him; the one therefore followeth upon the other. By these things therefore it is proved, that by Baptism we be truly made partakers both of Christ's body, and of his benefits, which also Paul confirmeth in these words; So many of you as be baptized Gal. 3. 27. into Christ, have put on Christ. Theoph. I come again to the institution of Baptism, wherein Christ saith to his Apostles; Go teach all nations, Mat. 28. 19 Baptizing them in the name of the Father, Son, and holy Ghost. What is the cause that Christ commandeth his Apostles, to teach first before they Baptize? Matth. The reason is most evident: for, seeing the Sacraments be as seals of the word, it is sit that every Why Christ would have the word preached, before Baptisine he ministered. one should be first instructed in the doctrine, before he be baptized, or confirmed in the same doctrine: excepting only the children of the saithful, of whom there is another reason, which causeth, that they be to be baptized presently after they be borne. Theoph. What is that reason? Matth. Because God hath promised in the person of Abraham, that he will be the God of the faithful, and of their seed, which self same thing, God confirmeth in the law, when he saith; Evod. 20. That he is such a one, as showeth mercy to a thousand generations, of those that love him, and keep his commandments. Seeing therefore the children of believers appertain to the covenant of God, it is not to be doubted, but that the Sacrament of it, namely Baptism, is to be ministered to them. Which is again confirmed by the example of the Israelites, who by the commandment of God Circumcised their children the eight day. Theoph. Is there the same reason of Baptism and of Circumcision? Matth. The agreement between Circumcision & Baptism. Yea altogether: and in very deed it is one & the self same Sacrament as concerning the substance. For Baptism came in stead of Circumcision after the coming of Christ, by the which the gifts of God were not diminished, but increased unto us. For even as the Sacraments of the new Testament are far more easy & more significant than the Sacraments of the old Testament: so the force & working of them is far greater. Theoph. But what profit can there come by Baptism to a child without understanding and knowledge? Mat. Much, if thou consider both the glory of God, the comfort of the parents, and finally the edification and salvation of the child. Theoph. Why so? Mat. First of all God is glorified, for that he showeth himself true in his promises, by the which it is that he hath mercy upon the faithful even to the thousand generation. Moreover the parent himself is wonderfully comforted, & confirmed in the love of God, when he seethe that not only he himself is beloved of God, but also that the love & grace of God is derived unto his children, which God assureth him of by that visible sign. Finally concerning the child, it hath a marvelous benefit bestowed upon it, that he doth so soon obtain the partaking of Christ and his benefits, by the which he hath the inheritance of eternal life. By the remembrance whereof when he cometh to age, he is wonderfully confirmed in the love and fear of God, namely when he calleth to mind, that he is so much esteemed of God, that even from his coming into the world, he obtained fellowship in his covenant. Theo. How the children of believers lacking faith be partakers of Christ. But how can a young child by Baptism be partaker of Christ and his benefits, seeing it is certain that he lacketh faith, without which thou affirmedst before that no man can have that fellowship? Mat. That indeed is true in those that be of years, and in such as for their age may believe. But God worketh in the children of the faithful belonging to his covenant, another way unknown unto us, whom also the Apostle doubteth not to call holy, 1. Cor. 7. 14. in so much as they cannot perish, seeing they have in them the seed 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 original sin. I do now see that the children of the godly are to be baptized. Notwithstanding I will yet propound one question, before I go from the speech which I have begun. How can it be that those children of the faithful, should be borne defiled with original sin, 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; Even as the chaff which by the help of man is severed with great diligence from the wheat that is threshed, notwithstanding remaineth in the fruit which groweth of the said cleansed wheat being sown: so sin that by Baptism is cleansed in the parents, remaineth in those whom they have begotten. Therefore our children except they be borne again by a spiritual birth, cannot be accounted the children of God, nor heirs of eternal life. CHAP. FOUR Of the Supper of the Lord. By the which God witnesseth that his covenant is most certain toward us, for as much as by it he maketh us more and more partakers of Christ and his benefits. Theophilus. HItherto hath been spoken of Baptism, let us now come to the Supper of the Lord, and let us begin at the institution of it. Mat. Of the word Supper, and the institution of it. The Evangelists show that it was instituted of Christ, the same night he was betrayed after he had supped, and had eaten the Easter I am be according to the Law. Theoph. I think it was thereupon called Supper. Mat. It is called Supper of the Apostle, not so much for this cause, as to show that it is indeed a spiritual Supper given of God unto the faithful, wherein he feedeth them with the body and blood of jesus Christ into the hope of eternal life. Theoph. The three heads of the institution are to be examined of us, namely: 1 The signs and Sacramental rites. 2 Their signification. 3 And finally the likeness or agreement between both. Matth. The signs of the supper. The signs are bread and wine, which indeed do signify the body and blood of Christ. Because the body and blood of Christ have that force and efficacy of feeding, in our souls, which bread and wine have in our body. And for this cause Christ often calleth himself the bread of life. john. 6. Theoph. What difference makest thou between the bread and wine of the Supper, and the bread and wine which we use for our ordinary meat and drink? Mat. In substance indeed none, but in the use and ministering of the Supper, concerning which this I hold, that the one are set before us for the nourishment of the body, but the other be ordained of God to be signs of the body and blood of Christ. The same also is to be thought of the water of Baptism. Theoph. Why there is a double sign in the Supper. Why be there two signs in the Supper? Matth. To the end we might know, that in Christ we have whole and perfect spiritual food, that is, whatsoever is requisite to our salvation. It was also done for a fuller remembrance of his death. For the wine that is the sign of his blood, doth as it were represent it before our eyes. Theoph. Let us come to the Sacramental rite and signification of it. Mat. It is double or twofold. 1 For the one respecteth the Minister. 2 The other him which is is partaker of the Supper. The Sacramental rite of the Supper. What is the duty of ministers in ministering the Supper. The first is this, to take the bread and to break it, whereby is signified, that Christ with sufferings was broken for our redemption, which himself declared in these words; This is my body that is broken for you After to give it being broken, and to deliver the wine in the cup, by which rites is meant, that God doth offer & give Christ unto us, together with all his benefits. The duty of them that come to the Lords Table The later rite is, that he which cometh to the Supper, should receive, eat and drink, the bread and wine given unto him, which indeed doth signify, that in the Supper we do truly receive Christ, eat his body and drink his blood, by the which we are nourished into the hope of eternal life, if we do not cast him from us through unbelief. Theoph. What is it to eat the body of Christ? Mat. To be so nearly joined with his body, as is the meat which we eat with our own body. Theoph. What is it to drink the blood of the Lord? Mat. To be as truly partakers of his death & passion, as if we ourselves had suffered the same. And this doth our Saviour of Christ mean when he saith; Verily, verily I say unto you, except you eat the flesh of the son of man and drink his blood, you have no life in you. He that eateth my flesh and drinketh my blood, hath eternal life. But this is to be remembered, which we spoke before in the Chapter of Faith, namely, that by the merit of Christ's death represented in the holy Supper by wine that signifieth his blood, the Scripture understandeth all the benefits of Christ: but for the most part maketh mention of that only, because it hath as it were the first and chief place. Theoph. Let us go forward. What understandest thou by that spiritual food, which thou saidest came by the eating of Christ's body, and drinking his blood? Matth. Our spiritual food in the Supper. First, peace of conscience, namely, because we are more & more assured of the forgiveness of our sins promised by baptism. Secondly, the daily growth & increase of the new man, begun in us in our Baptism, so as we have power given us to serve God better, and to resist the temptations, that are wont to call us away from his obedience. Whereupon followeth an effect of this spiritual food, by name, that we are confirmed daily in the hope of eternal life. And by these things appeareth that, which I have said of the difference of the Sacraments, that Baptism doth testify the beginning of our partaking with Christ and his benefits, and the Supper the continuance and increase thereof. Theoph. Now we are to come to the commandment and promise of the Sacrament. Mat. Both be added presently after the words of institution. Take, eat, drink you all of this, do this in remembrance of me. Lo, the commandment it set down, then the promise. This is my body. This is my blood. For the meaning of these words is as much, as if Christ said; This bread and this wine do so represent unto you my body and blood, that they assure you receiving the visible signs, to be indeed partakers of those things that be signified by them, even my body & blood. Theoph. But the words of Christ seem not to have that meaning, but rather that the bread and wine are transubstantiated or turned into his body and blood. Matth. The exposition of Christ's words. The words themselves cannot bear it. For if Christ meant to have signified that, he would have said thus: Let this be made my body, or let it be changed into my body. Theoph. What then were the meaning of Christ's words, if they were to be expounded according to the letter, as they say? Matth. They should rather signify, that his body and blood were changed into bread and wine. For if any saw the pillar of salt, whereinto Lot's wife was turned, out of all doubt he would say; This thing, that is, this Pillar of salt is Lot's wife, that he might declare that she was turned into that Pillar, and such as heard those words, would take them in that sense. Theoph. I perceive indeed that those words if they were to be expounded literally, do properly signify as thou sayest: Howbeit that sense agreeth not to the words of Christ. Mat. Thou thinkest rightly, and that former agreeth nothing more, namely, whereby transubstantiation is builded: which indeed the very words do not bear, yea rather out of it four absurdities do follow. Theoph. Rehearse them. Mat. A consutation of the absurdities following upon Popish transubstantiation. 1 First, if the bread & wine be turned into the body and blood of Christ, there shallbe no signs in the holy Supper, and therefore it shall not be a Sacrament, which indeed cannot be without a visible sign. 2 Secondly, Christ's blood shallbe separated from his body, which is most absurd, & can never be. Moreover, the body of Christ should be infinite, & therefore he should not be a very man, neither should he have truly ascended into heaven, by which opinion the chief points of our faith should be overthrown. Theo. Some do object that Christ's body is now glorified, & at one & the same time may be in divers places. Mat. This objection is vain, for when Christ instituted the Supper, his body was not glorified. Add hereunto, that the glorification hath not taken from it the nature of a true body, but hath taken away the infirmity and weakness of it: which was very well observed of one of the fathers. For this cause Peter saith; Acts. 3. 21 The heaven must hold him until the time of the restoring of all things. And the Angels in another place; Acts. 1. 11. So shall he come, as you have seen him go into heaven. Theoph. Show the fourth absurdity. Mat. It is this; that the wicked and hypoerites coming to the Supper, should be indeed partakers of the body and blood of Christ: which verily were nothing else but to join God & Satan together. Moreover, contrary unto that which the Scripture expressly teacheth, the unbeelevers should be saved. For Christ affirmeth; john. 6. Whosoever eateth my flesh and drinketh my blood hath everlasting life. Theo. Against those who say the reprobat●… 〈◊〉 the Supper, be partakers of Christ's body & blood. But Christ understandeth those which eat his flesh & drink his blood worthily: For the Apostle saith; 1. Cor. 11. 29. He that eateth this bread, & drinketh this cup unworthily eateth and drinketh to himself damnation. Mat. The Apostle saith not, who so eateth the body of Christ, & drinketh the blood of Christ unworthily, but he that eateth the bread, and drinketh the cup. For Christ should offer his body to be profaned, if he made the unworthy partakers of it. Moreover, his gifts be inseparably joined with his person, and therefore it is impossible, that any should communicate with his body, but the same also must be partakers of all his benefits, & even of everlasting life. For this cause john saith; 1. joh. 5. 12 He that hath the son, hath life: He that hath not the son of God, hath not life. Those four absurdities rec●…ned up by us, do most manifestly overthrow the opinion of transubstantiation, against the which experience itself it, for as much as the bread & wine of the Supper, if they be kept long do corrupt. Whereupon it is plain, that their substance it not changed. Theoph. I do indeed perceive that the words of Christ do not establish transubstantiation or the turning of the signs into the things signified, both because the words themselves cannot bear it, and especially in that most gross absurdities do follow thereupon. But by what arguments canst thou prove, that the exposition brought by thee doth express the sense of Christ's words, and that that was his meaning? Mat. Of the exposition of Christ's words in the Supper. Seeing there must be an exposition of them, it is not to be doubted, but that is true and proper, which may be confirmed by the testimony of the holy Scripture, & whereof no absurdity followeth But that which I have brought is such: therefore it is true and proper. Theoph. If thou provest these two points, thou shalt verily overcome. Mat. First, that exposition is confirmed by the testimony of the holy Scripture: For, Paul thus expoundeth the words of Christ instituting the Supper; The cup of 1. Cor. 10. 16 blessing, which we bless, is it not the Communion of the blood of Christ? the bread which we break, is it not the Communion of the body of Christ? Which words do indeed signify no other thing, but that we should understand the bread and wine to be most certain signs of our Communion and fellowship with Christ's body and blood. And that doth altogether agree with my exposition. Moreover, that is the meaning of these words; This is my body, which is of these; This is my blood: But Luke expoundeth them thus; This cup is Luc. 22. 20. that new Testament by my blood, which is shed for you. The same exposition also did Paul follow, repeating the words of the institution. And this manner of speech, can not admit any other sense without injury and violence done to the words, but that we say, that the wine offered in the up is a most sure pledge of the new covenant, which God hath made with us by the precious blood of Christ. The same therefore is to be said of the bread, namely that it is a most sure pledge of the union which we have with the body of Christ. Theoph. Concerning the first part thou hast satisfied me, it followeth that we come to the other. Mat. In it I said, that the exposition which I brought had no absurdity: For there is no let, but that we may truly eat the body of Christ, and drink his blood to our salvation: Yea the four absurdities which I spoke of even now be avoided. For the signs retain their own nature. The blood of Christ is not separated from his body. The truth of his humanity, ascension, and sitting at the right hand of the Father remaineth safe. Finally, the unbelievers are not partakers of his body and blood. Theoph. Why Christ used those words, and no other in the institution of the Supper. If that were the meaning of Christ, why did he not express it in plainer words and less doubtful? Mat. He could not express that promise in fewer & more significant words: for if he had said, This is a pledge or sign of my body, there had been no promise. It had therefore been necessary for him, to have used long circumstances of words after this manner; I do assure that this bread, and this wine do represent unto you my body and blood, that as often as you receive these visible signs, you shallbe truly and indeed partakers of the things, whereof they be signs. And this kind of speech had not been of such force and weight, as that is which he used; This is my blood, for it compasseth all those things under it, but with a greater majesty. And for this cause the holy Ghost used a like The confirmation of the former interpretation. kind of speech in the Sacraments of the old Testament, in that it giveth the name of the thing signified to the signs themselves, to teach us, that such as receive worthily, be truly partakers of the thing signified. Theoph. Declare that unto me particularly in some Sacraments of the old Church. Matth. Gen. 17. 9 10. 11. First, God meaning to assure Abraham and his posterity, that Circumcision was unto them a most certain sign that they were reckoned in his covenant, calleth it his covenant. The same also saith Moses of Exo. 12. 11. the Sacrament of the passouer: For he calleth it the Lords passover, to give us to understand, that it was a most certain token of the good will of God, which the Israelites had experience of, when the Angel destroyed the first borne of the Egyptians, and passed over their houses without touching them, whereof the passover was a Sacrament. The. Indeed these kinds of speaking, do come somewhat near to the words of Christ used in the institution of the holy Supper. But I ask of thee, if there be any altogether like unto them, and that have the same meaning with that, which thou hast alleged? Mat. There be. For the Apostle speaking of the Sacraments, which the fathers used in the wilderness, saith; 1. Cor. 10. 4. that the rock, that is the water, which Moses had (not without miracle) brought out of stone, was Christ: To teach that it was unto them a most effectual Sacrament, of the Communion and fellowship which they had with Christ. For the same Apostle affirmeth: that the fathers did eat the same spiritual meat with us, and drank the same spiritual drink. Lo therefore a manner of speech altogether like to that, which Christ used in the institution of the Supper, and which hath the same interpretation, with that which I brought a little before. Yea and that more is, there is use of this kind of speech, not only in the Scripture, but also in our common talk: for; if a king will forgive an offender the punishment of his faults, delivering unto him his letters patents, confirmed by his hand writing and seal, he will say; behold thy pardon. And yet he meaneth not, that the letters patents be his pardon, but only a certain testimony of his pardon. And this similitude very excellently agreeth with the sacraments, that be as it were seals of the word, as the Apostle testifieth, speaking of circumcision: for he calleth it the seal of the righteousness of faith. Theoph. I do now see that thy interpretation doth express the true meaning of Christ's words: I do also grant that by those words Christ assureth us, that we are as verily partakers of his body and blood, as we do receive the bread and wine. But how can that be? understandest thou that his body is shut up or enclosed in the bread, and his blood in the wine? Matt. Against the error of consubstantiation. No not so: for the words themselves cannot any way bear it: for Christ must have said, my body is with this bread, and my blood is with this wine. Secondly, we should make a carnal eating, which should lead us to the three latter absurdities, reckoned up of us, when we spoke of transubstantiation; namely that the blood of Christ, should be severed from his body, that his body should be infinite, and finally, that the wicked coming to the supper, should communicate with the body and blood of Christ, and therefore should obtain everlasting life. Moreover, Christ himself doth teach the contrary: for unto his disciples judging the speech which he had of eating his body to he hard, he answereth thus; It is the spirit that giveth life, the flesh profiteth nothing. The words that I speak unto you are spirit and life. By which words he declareth most evidently, that he speaketh not of any carnal but of spiritual eating. Theoph. Thou hast affirmed before, that Christ in that place did not speak of the eating which is in the supper, but of that which is spiritually by faith. Matth. Of the eating of Christ's body and drinking his blood Ever as the Scripture doth set before us one Christ, so it showeth one way how to eat his flesh and drink his blood, that is, whereby we may be made one with him, to be partakers of all his benefits, and this is spiritually by faith. Seeing therefore this spiritual eating, is abundantly sufficient to our salvation, and is grounded upon the word of God, it overthroweth that carnal eating, which men by the example of the Capetnaits have devised to themselves: from the which also if it could be, there is no other profit to be looked for, but that which we do receive by spiritual eating. Therefore, notwithstanding Christ in that place, speaketh not of the sacramental eating, but of that which is by the word received by faith: nevertheless it may & aught to be referred unto that, because it is one and the same eating, and therefore whatsoever is said of the one, must necessarily agree to the other. And indeed seeing the question is of the food of our souls, which is spiritual, & the meat is spiritual, it followeth of necessity, that the eating is spiritual; even as we can not nourish our bodies, except earthly food be visibly and sensibly eaten, for the preservation of this life. Theoph. What dost thou properly understand by spiritual eating? Matth. How we that be in the earth, be partakers of Christ his body which is in heaven. That Christ, although (concerning his human nature) he go not out of the heavens, yet by the power of the holy Ghost, doth communicate unto us his body and blood, and that by faith, which is in stead of a spiritual hand and mouth, by which we receive him, and apply him unto us, as hath been more at large declared of us, in the chapter of Faith. And this is the spiritual eating of christ by faith, contrary to the carnal, which some have dreamt was with the bodily mouth, insomuch as the very substance of the body and blood of Christ, was eaten with it. Which is a most absurd devise, and yet it is no marvel that some are fallen unto it. For as the spiritual man when he heareth, that the body of Christ is to be eaten, and his blood to be drunken, understandeth it spiritually, for his spiritual hunger and thirst, and therefore prepareth his heart by faith so contrariwise, the carnal man thinketh nothing but carnally in all this matter, and therefore prepareth the mouth of his body to devour Christ. But the saying of Austen is notable; Why dost thou make ready thy teeth and belly? believe and thou hast eaten. Theoph But how can it be that Christ which is in heaven, should truly communicate his body unto us, that be conversant upon the earth? Matth. That ought not to seem marvelous unto us: for if the sun being a creature without life, do by his beams communicate the effect and power of it unto us that live upon the earth, by a much more strong reason may Christ which is the sun of righteousness, by the immeasurable power of the holy Ghost, truly make us partakers of his body in the Supper, to whom it is not harder to join things together far distant the one from the other, than those that be most nigh. Which indeed appeareth even by that, that it joineth together all the faithful, notwithstanding 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 us are partakers of one bread. Theoph. An objection against spiritual eating. But some object, 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 profit of it, seeing that is daily fulfilled in us by the ministry of the word received by faith. Matth. It followeth not. For there be diverse helps ordained of God to the same end, namely to further our salvation in Christ, by the holy Ghost. Even as a good Physician helpeth the health of the patiented committed to his trust by sundry means. Wherefore, notwithstanding Christ received in the word by faith, be already spiritually eaten of us, yet nevertheless 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 abundantly inflamed with his love, & confirmed in the hope of everlasting life. Theoph. Seeing then it is certain, 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, have no fruit or benefit by it. Mat. That indeed is most true: for by their unbelief they refuse Christ whom God oftereth to them in the Supper. Wherefore they be only partakers of the signs, and that to their condemnation: seeing that (so much as in them is) they profane and vnhallow that most holy spiritual banquet provided of God for his children, whiles they come unto it not furnished with that most precious garment, namely faith, whereby we are justified before God, made the sons of God, and be accounted worthy to sit down at his table. For this cause the Apostle commandeth: that every 1. Cor. 11. 28 one should prove himself, and so eat of that bread, and drink of that cup. Theoph. What is the way, whereby each aught to prove himself? Matth. Let him try himself, and see whether he have faith, which shall be easy to perceive by repentance, as it hath been said of us in the proper place. Whosoever therefore is not any way touched with repentance, is altogether unworthy to be 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 show not itself by turning unto God, and amendment of life, it ought to be suspected for true repentance notwithstanding it be weak, doth always show itself by the outward works. In the mean time it is not to be doubted, but that as our faith is always very weak, so the same is true concerning our repentance. And this indeed is so in the most regenerate, although diversly, for in some it is more, in others it is less. Notwithstanding it is so far off, that that weakness should drive us from the holy Supper, that it ought rather to spur us forward to come unto it, that by it we might be strengthened in faith and repentance. Even as the sick man, the weaker he knoweth himself to be, should so much the more earnestly desire meat, both to receive nourishment, and to refresh his strength. Therefore they only be unworthy to come to the Lords Supper, that be ignorant, and delight in their sins, and continue in them: for that spiritual food doth not as yet belong to them. Theoph. But if such men come to the Supper, what thinkest thou is to be done? Matth. Ecclesiastical discipline. If their unworthiness be secret and hidden, they ought to be left to the judgement of God, which will one day take vengeance upon them: but if it be known, by the order of Ecclesiastical or Church discipline, they ought to be kept from it. Theoph. What callest thou Ecclesiastical discipline? Matth. The order in the church instituted of God, specially for two ends. 1. Cor. 14 40 The first, that the ministery may be preserved, that (as Paul saith) all things may be done in the church, decently and in order. Also that sermons may be made, and the sacraments administered upon certain days, at certain hours, and with due reverence frequented and resorted unto of such as have joined themselves to the Christian church. The other end is, that the conversation and doctrine of every one may be looked into, that such as have given offences, may be amended, according to the degrees prescribed by Christ. Yea if they be stubborn, Matth. 18. to be at length excommunicated, that is, cut from the body of the Church, that God himself be not reproached, and the flock infected by their evil example. Moreover, that if it be possible (as Paul teacheth) they may by that shame be called to repentance. Theoph. Of whom ought that ecclesiastical discipline to be ministered? Mat. Of the Pastors of the Church, whereunto are to be adjoined certain Seniors or ancients, for this end as necessity shall require, chosen of the Church. T●e sum of all Christian religion, declared by a threefold method or order. Theoph. Thanks be to God, from whom we have received this benefit, that we have happily in my judgement handled all the parts of Christian religion. Now I would that thou shouldest draw the chief heads of it into a short sum, before we make an end of this our disputation. Matth. That abridgement or breviary may be done in a triple or threefold method, so as the first may be profitable to the instruction of the godly: the other to their comfort: and the third to consist of both, by making an opposition or contrariety of true religion, with all other religions. Theoph. Go to therefore, declare the first. Mat. The first epitome. It shall declare the order of the whole book, which indeed may be brought to five heads or principal points, the conjunction or joining together whereof, showeth what is the certainty and truth of every one of them, and so of all Christian religion, as it hath been declared of us. Theoph. Rehearse those chief points. Matth. 1 The first entreateth of God. 2 The second of man. 3 The third of Christ. 4 The fourth of Faith. 5 The fift of the holy Ghost. Theoph. It shallbe so much the more easy to remember them, because each of them may be applied to each finger of the hand. Declare them therefore to me in order, and show me the coherence and agreement which thou didst attribute unto them. Mat. God. First, we must hold this principle, that God seeing he is perfectly just, and perfectly merciful, doth not only show his mercy, but doth also declare his justice. man.. This foundation being laid, it followeth that man who o● his own nature is a wretched sinner, can not be saved from eternal death, which he hath deserved, except he have some fit mean, by the which the perfect justice of God is satisfied. But there cannot be Christ. found any other mean, besides the merit of Christ's death. For by it the wrath of God being appeased, there is a way made for us unto his mercy, and therefore unto eternal life. But Christ shall profit us nothing, Faith. except we be members of his body, and so be partakers of his benefits. And both of these we obtain by faith, which indeed showeth itself by good works, but namely by prayer. Finally, the holy Ghost The holy Ghost. worketh this faith in the hearts of the godly, by the preaching of the word, & confirmeth and keepeth it, as well by that preaching as by the use of the Sacraments, till at length he bring us to everlasting life. Theoph. This is an excellent breviary, for in most few words and fit order, it containeth the sum of Christian doctrine, to the instruction of the godly. Now The second Epitome. therefore let us come to the other, which thou saidest was profitable for the comfort of the faithful. Matth. That shallbe set out in an order diverse from the former, but it may also be brought unto five heads. 1 The first is of repentance. 2 The second of faith. 3 The third of Christ. 4 The fourth of God. 5 The fift of eternal life. And these also be joined together between themselves by a most near band, for the confirmation of the salvation of the godly. Matth. Show me that band. Mat. Repentance. First, whosoever doth truly repent (and that is easily perceived, when we serve God from the heart) he hath faith. But whosoever hath Faith, is partaker of Faith. Christ and his benefits. And again, whosoever is partaker Christ. of Christ and his benefits, is justified, and made the child of God. But whosoever is justified and made God. the child of God, shall be delivered from condemnation, & be partaker of eternal life. Whereupon it followeth, Eternal life. that he which by good works is assured of his repentance, shall never perish but have life everlasting. And those five stairs or steps may be in stead of a ladder, by the which we may climb even up into the heavens, to understand certainly, whether our names be written in the book of life or not: but the first only is hard. Theoph. Why so? Mat. Because there is no little labour to be bestowed in the denial of sin, that we may serve God from the heart, but when a man by the grace of God hath profited so far, there is very little labour behind. From hence it is, that sometimes the Scripture attributeth our salvation unto works, namely to note unto us this order: as when he saith; Rom. 2. 6. john. 5. 29. God will give to every one according to his works. They shall come forth that have done well, to the resurrection of life. Whereunto also that aught to be referred, which is said in another place; Psa. 119. 1 Blessed are they that walk in the Law of the Lord. Theoph. There is one doubt behind within me, which seemeth to let, that the godly cannot be sure of their salvation: namely because thereunto is required, that they be sure of perseverance & continuing to the end, without which Christ affirmeth that none can be saved. Nevertheless there be many found, which in show begin happily, yea also have long continued in the knowledge and confession of the truth, who notwithstanding do so fall from it, that they never return. Matth. It is true indeed that perseverance is necessary to salvation howbeit the Apostle affirmeth; that Phil. 1. 6. he which hath begun the good work in us, will perfect the same even unto the day of Christ, that is, to the end of the battle. And concerning them that fall away, the words of the Apostle be manifest; They went out from 1. joh. 1. 19 us, but they were not of us: for if they had been of us, they should have continued with us. But this is done that it might appear, that all were not of us. Moreover they be those of whom Christ speaketh, when he saith; They which received the seed (that is the doctrine of the truth of the Gospel) in stony ground, are they which Math. 13. 2 22. hear the word, & straightway receive it with joy, but they have no root in themselves, but are for a time, & when trouble or persecution ariseth for the words sake, they are by and by offended. But they which received the seed among thorns, are such as he are the word, but the cares of this world and the deceitfulness of riches choketh the word, and it is made unfruitful. Theoph. This therefore is thy meaning, that they which so fall from the profession of the Gospel, that they never return again, did never truly believe the Gospel, notwithstanding for a time, outwardly in show they made profession of it. Matth. Thou thinkest right: For true faith hath the place in the heart, & there taketh root by the effectual working of the holy Ghost. which he bestoweth not upon any, but those that be chosen of God in jesus Christ unto salvation. And by this means he openeth unto us the counsel of God, which we otherwise know not, concerning saving us. Whosoever therefore by their true repentance be assured of their faith, ought not to make any doubt either of perseverance, or of eternal life. Theoph. Of the eternal election of God. Thou hast touched a doctrine, which to some seemeth difficult & hard. Nevertheless, I desire it may be briefly handled of us: for I account it among those things, which the more they be searched into, the more they be obscured and darkened. First show 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 justification by faith, & of regeneration, by which we are taught that our salvation is freely given unto us in jesus Christ, & that it cannot spring from ourselves. Seeing therefore God bestoweth not so great a benefit upon every one, it followeth necessarily, that they which obtain it, were chosen of God himself according to the good pleasure of his will. And therefore that the eternal election of God cannot be taken away, but together with it be overthrown the principal foundations of Christian Religion and our salvation made void. Theoph. Is there not some express testimony of it in the Scripture? Mat. There is, and not only one, but more, & those most plain: among the which the words of Paul writing Ephes. 1. 4. 13. 14. to the Ephesians be the chief; God hath chosen us in Christ before the foundations of the world vere laid, making known unto us the mystery of his will according to his good pleasure, which he had purposed in himself. And we are sealed with that holy spirit of promise, which is the earnest of our inheritance. Theoph. A few words indeed, but by the which the Apostle bringeth light unto this doctrine: for it is made the easier by the distinction which he useth, namely according to the persons of the Trinity, whiles he attributeth the beginning of it to the Father, the matter to the Son, and the manifesting of it to the holy Ghost. Matth. Thou judgest rightly: And so indeed is that doctrine to be considered to our edification & comfort. For they that look to it as it were lying hid in the counsel of God, reap nothing by it, but trouble of mind & vexation of conscience. For, they do as if one to see the better, should fix his eyes upon the globe of the Sun, by the beholding of which light, it is not to be doubted, but his eyes would wax dim. Who if he looked upon that light in the Sun beams, might have use 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 seek for in ourselves, the testimony that the holy Ghost yieldeth us by our effectual calling, than it affordeth us especial comfort, and assureth us of our salvation, otherwise doubtful and unknown unto us. Theoph. Of the calling of the elect. What meanest thou by that effectual calling by the which thou sayest, that we are by the holy Ghost assured of our election? Matth. I called it so, to put a difference between the true calling of the faithful, & the false, which is always weak and unprofitable. For they which are called by the later, will not hear the voice of God, or if they hear it, yet refuse to draw near unto him, or if they draw near, 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 lightened by the holy Ghost, so as the word of God entereth into their hearts, they come unto God, & follow him with obedience of faith. And such kind of calling as this, is always joined with election, for it is the judge and declarer of it. Theoph. Of regeneration. But that effectual calling seemeth to be nothing else, but the regeneration, which the holy Ghost worketh in us, whereof we have spoken before. Mat. Thou sayest true: for by it he openeth our ears, to hear the voice of God that calleth us. He lighteneth the eyes of our mind, to know him in Christ sesus. He disposeth our hearts, to believe his doctrine, to embrace it, confess it, and follow it by true faith. He confirmeth our will, to love and fear him, and so to keep ourselves in the reverence & worship of his Majesty. Theoph. Therefore whosoever is assured of his effectual calling by the fruit of regeneration, he ought not to doubt of his election and salvation. Mat. Of the assurance of salvation. He ought not yea contrariwise he ought to be sure of it, which also we profess in the last article of the Creed: when we say, I believe the life everlasting. For by it we not only understand, the we believe there is an everlasting life: but that we are assured, that we ourselves shall one day be partakers of it. And that article is set at the end of the Creed, as a necessary consequence of the things going before, but especially of the article concerning the holy ghost, for the which we have that assurance. That also doth the Lord confirm unto us, both by the ministry of the word, whereby he assureth the penitent of the forgiveness of their sins, as also by the Sacraments, which be as seals and pledges of that love, wherewith the Father loveth us in Christ. Theoph. Doth not that assurance of our election and salvation, which thou art about to persuade the faithful, make them slothful to good works? Mat. The assurance of salvation, is cofirmed by sanctification begun. How can that be, seeing it is certain, that our election and salvation is confirmed by good works, without which as hath been said it can no way be? For which cause, Peter warneth us thus; Pet. 1. 10 Wherefore brethren, give diligence to make your calling and election sure: For if you do these things, you shall never fall. Moreover the holy Ghost, which sealeth that assurance in our hearts, cannot dwell in us, but it causeth good works. Whereupon john saith; 1. john. 3. 9 Whosoever is borne of God sinneth not: because his seed remaineth in him, neither can he sin, because he is borne of God: because he cannot so give over himself to sins, to continue in them, for as much as he is raised up with true repentance by the holy Ghost. Theoph. The second Epitome bringeth no less comfort to the minds of the godly, than the first did instruction. For by it, both the conscience is appeased, & the mind comforted by a most certain hope & assurance of eternal salvation. Now the third is behind, which thou saidest consisted of both. Matth. The third Epitome. It containeth an Antithesis or contrariety of Christian Religion with all other. For in the difference between than a faithful man shall see, as it were a new breviary of all Christian doctrine, which indeed shallbe both to his comfort and instruction. Theoph. Let us therefore consider of that difference. Matth. It consisteth especially in five heads or principal points. 1 First, that Christian Religion maketh all the chief points of the doctrine of it, to agree with the nature of the true God, in the knowledge of whom it strengtheneth and keepeth the godly. 2 The other is, that it establisheth the glory of God in the salvation of men, and so the godly are more and more confirmed in the certainty of their salvation. 3 The third, that it joineth good works with our salvation by a most near band, although it be no way grounded upon them, so that the faithful cannot take any matter of boasting in them. 4 The fourth, that it openeth a way for us unto God, to crave of him all things necessary. 5 The fift, that it yieldeth the godly matter of patience in adversity, and assurance in dangers. These be the true notes of Christian Religion, which indeed all other Religions do utterly overthrow, because they admit not Christ, or else do only receive him in part. Theoph. We are therefore to weigh these notes, to the end we may show they be established of true Religion, & overthrown of the rest. Let us therefore begin at the Christian Religion keepeth the faithful in the knowledge of the true God. first: I would have thee declare unto me, how it keepeth the faithful in the knowledge of the true God. Matth. It doth specially appear by this, because it maketh his perfect justice to agree with his perfect mercy. I say his perfect justice, in as much as it setteth before our eyes, no other way to satisfy it, but the infinite merit of Christ his son, wherein also his perfect mercy is manifested unto us, in that of his mere grace and favour he gave him to the death of the Cross joined with extreme reproach to be our redemption: as also that for his sake, he giveth us freely everlasting life, having no respect to our works. For this cause Paul calleth Christ the Image of the invisible God. In which Col. 1. 15. words he showeth, that God cannot be known, so as his perfect righteousness should agree with his most perfect mercy, but in jesus Christ alone. Whereunto also ought to be applied the words of Christ unto Philip; john. 14. 9 Philip, he that seethe me, seethe the Father. Theoph. It remaineth that thou show, that all other Religions do overthrow this foundation. Mat. False Religions overthrow the knowledge of the true God. I will do that with a very little labour: for this is common to them all, to say, that men by human works and inventions may satisfy the judgement of God: & so they do overthrow his righteousness, which they think they can satisfy with vain devices, by the which he is displeased. Moreover that men by their works be able to deserve eternal life. But whiles they set up their own righteousness, thereby to obtain salvation either in whole, or in part, they overthrow the infinite mercy of god, so as they worship an idol in stead of the true God. Whereupon is that saying of Paul; Ephes. 2. 12 The heathen be without God in the world. For as john saith; 2. Epist. 9 whosoever abideth not in the doctrine of Christ, hath not God. And again Christ affirmeth; john. 14. 6. no man cometh to the Father but by me. Theoph. Let us come to the other difference, & let us see how true Religion establisheth the glory of God in the salvation of men: & moreover doth assure them of it. Mat. That is by the same doctrine, namely because it teacheth, Christian Religion assureth men of their salvation. that we have eternal life of the mere grace of God, without any respect of our works. For by this means all occasion of glorying is taken from men, & is given unto God alone, which the Apostle witnesseth. Ephes. 2. 9 For after that he hath taught, that we are saved by grace through faith, and that not of ourselves, it is the gift of God, not of works: he presently addeth; lest any should boast. And in another place he saith; Ephes. 1. 5. he hath adopted or taken us to be his children through jesus Christ according to the good pleasure of his will. But whatsoever serveth to set forth the glory of God, is a true and sound foundation of our salvation. For seeing it leaneth upon the everlasting & unchangeable good pleasure of God in Christ, it is so sure to those that by true faith be made his members, that it can never be overthrown, even as Christ himself witnesseth in these words; joh. 10. 27. My sheep hear my voice, & I know them, and they follow me: & I give unto them eternal life, neither shall they perish for ever, neither shall any take them out of my hand. My father which gave them unto me is greater than all, neither can any take them out of my Father's hand. And for this cause he saith in another place; He john. 5. 24. that believeth in him that sent me, hath everlasting life, and shall not come into condemnation, but hath passed from death to life. Which things being so, the faithful may rejoice with Paul in these words; I am persuaded that neither life nor death, neither Angels, Rom. 8. 36. nor principalities, nor powers, neither things present, nor things to come, neither height, nor depth, nor any other creature can be able to separate me from the love of God, which is in Christ jesus our Lord. Theoph. It is now thy part to show that this fundamental point is overthrown of other Religions. Mat. False Religions overthrow the glory of God. And this also shallbe done most easily. For they overthrow the glory of God, & set up the glory of man, in that they give unto men the glory of their own salvation. Yea rather their own salvation is also by this means overthrown, seeing that it leaneth upon so weak a foundation, as their own good works and merits. Whereof their own conscience is a witness. For notwithstanding they deceive themselves with hypocrisy, it is continually in doubt and troubled with distrust, but especially when they perceive death to draw near unto them. For than they are so disquieted, that they cannot tell where to turn them. Theoph. Yea but the faithful themselves sometimes be stricken with the fear of death & God's judgement, no less than the wicked. Matth. I would not deny, but they be oftentimes stricken with it, namely when they set before their eyes, the infinite number of their sins, and the grievousness of them, together with the depth of Gods most perfect justice: nevertheless when they cast their eyes upon Christ crucified for them, they be presently delivered from that fear, by the which indeed the wicked be swallowed up, so as they are not holpen with the benefit of Christ. The godly therefore in that combat may be compared with a man upon the top of a tower, whose foundation and walls are most strong: For he if he look downward, is stricken with some sudden fear, from the which he is presently delivered, when he perceiveth the strength of the building. But the wicked are like unto one on the top of a tower but such a tower as threateneth falling, yea rather is shaken with the winds, which indeed presently falleth. Theoph. Thou hast also sufficiently satisfied me concerning this difference. Let us come to the third. Matth. True religion containeth the doctrine & practice of good works It standeth herein, that good Works be joined with our salvation by a most near band: although it do no way hang upon them, as it hath been declared of us before in the Chapter of Works. For it cannot by any other means be, that we should be partakers of Christ to the obtaining of salvation, but by the power of the holy Ghost dwelling in us: by the which we are not only made fit to do well, but also kept in the fear of God, so as we run not headlong into sins. Notwithstanding, although the godly do good works, Phil. 2. 19 yet can they have no cause from them to boast, for it is God that worketh in us, both to will and to perform, according to his good pleasure. Wherefore they be altogether referred to the glory of God, as also our salvation itself, whereof they be most certain marks. False religions be against those that be indeed good works. False religions establish superstitious works, which indeed be refused of us, but good works they put away: for they so busy their followers and scholars in the observation of men's precepts, that they set light by, and despise Gods commandments, even as experience doth abundantly witness. Whereof this seemeth to be the special cause, that the wicked to perform their own works, trust to their own free-will, that is, to their natural strength, which in very deed is none at all, and so they go away from Christ, who nevertheless saith; Even as the branch cannot bear fruit of itself, that it, except it abide in the Vine: even so you, except you abide in me. For without me you can do nothing. Theoph. True religion calleth upon the true God purely, through the only mediator: but the false do far otherwise. Declare the fourth difference. Matth. It may be taken from those things, which were said before of us in the Chapter of prayer, namely, that Christ being made ours by faith, doth continually make intercession for us with his father: whereupon it is that he is merciful unto us, and heareth our prayers. The wicked contrariwise, while they come to God in their own name or any other name beside Christ's, they do nothing with their prayers, as well because they be unworthy to be heard, as also because their intercessors are not sufficient for that office: for they have not wherewith to appease the wrath of God most justly kindled against him that prayeth. Therefore the ungodly can never obtain any thing at the hands of God, unless it be in his anger, and that which falleth out unto their own condemnation. Theoph. Declare the last difference, and together show, how Christian religion ministereth to the godly matter of patience in adversity, and for things to come putteth them in good assurance. Matth. That is, by the doctrine of God's providence, wherewith when the godly understand, that all things be governed, although they seem to be compassed about with all adversities, yet they do from thence take comfort, because they know they be loved of God, and therefore that adversities be not sent but to their salvation, as is was at large declared by us in the Chapter of Faith. For this cause, David did bear the railings and evil speeches of Semei most patiently; he commanded the soldiers to forbear to kill him: for saith he; He 2. Sam. 16. 10. curseth, because God hath commanded him to curse David. In another place also, being most grievously oppressed of his enemies, he saith thus; I was dumb, Psal. 39 10 neither opened I my mouth: for thou o Lord didst this. job also having lost his goods, being destroyed job. 1. 30 partly by thunder, and partly taken away by the Chaldeans, took comfort of this, that the Lord had given, and the Lord had taken away. By the same means also we are comfortable concerning things to come: for the Apostle saith; Rom. 8. 30. If God be with us, who can be against us? He that spared not his own Son, but gave him for us all, how shall he not also with him freely give us all things? As if he said; Seeing God is our most merciful Father, and also omnipotent, we ought to believe that he will deliver us from all dangers, so far forth as he shall know it to tend to his glory and to our salvation, and will also help our necessities: which verily is confirmed by the Prophet in these words; Behold the Psa. 33. 16. eyes of the Lord are upon them that fear him, which trust in his mercy, to deliver their souls from death, and to quicken them in the time of famine. The same Prophet also in another place, warneth us, saying; Cast thy ways upon the Lord, and trust in him, and he will bring it to pass. But other religions Psal. 73. 5. False religions drive men to impatience and desperation. take from men all matter of patience and confidence, whiles they make the wisdom or foolishness of men, the causes of all the things that befall us. Or else do imagine a certain bare permission or sufferance of God, separated from his will, or else do admit fortune. All which things do overthrow the providence of God, being the ground work of comfort, to those that be assured of their salvation. It cannot therefore be but the unbelievers are stricken with impatience, as often as troubles draw near: for it falleth out to them as unto dogs, that bite the stone, letting him go that threw it. But concerning things to come, they be always distrustful, wherewith they are continually disquieted, so as they never be at rest. Theoph. Thou hast sufficiently satisfied me with this opposition between true religion, and all other false religions. But before we end this our speech, I would have a comparison made between the followers of them both. Matth. What is the happiness of the godly even in this life. It may be easily gathered of the former, yea rather in most of the special points, both of them were to be joined together of us: nevertheless, seeing it seemeth so good unto thee, I will handle it by itself, to the end it may appear, that the godly that follow the true religion, are in a far more happy estate, than the ungodly, foolishly given over to most fond superstitions. And that not only in the life to come, but also in this present life: although thou shouldest reckon up all the troubles, which we are compelled to suffer for the profession of the Gospel. Theo. But how agreeth that with the saying of Paul? If in this life only we believe in Christ, we are of all 1. Cor. 15. 19 men the most miserable. Mat. These words of Paul are not contraie to that which hath been said of us of the happiness of the godly even in this life: for I do not mean a happiness that standeth in pleasures, riches, no nor indeed in earthly commodities, for in these for the most part they be far gone beyond of the wicked: but rather in spiritual goods which God giveth unto us, namely when we be assured of his love and good will, and that more is, of our salvation by Christ. I do therefore think with Paul, that of all men we are most miserable, if there were not hope of a better life, especially considering the afflictions, which we are constrained to suffer for the profession of the Gospel, from the which in the mean time the wicked be free. But on the other side, we are of all men most happy, when we have before us the assurance of the love and good will of God, & the hope of our salvation. For it skilleth little if the wicked excel us in riches, honour, and other commodities of this life: for they be things vain and fleeting, which also commonly bring with them more disprofit than profit. But we contrariwise have spiritual riches, that can never be taken from us, which also bring with them sound and true joy, and that everlasting. Hereof it is that Paul affirmeth; Godliness is profitable to all 1. Tim. 4. 8 things, as that which hath the promises of this present life, and of that that is to come. By which words he showeth, that the fatherly love of God towards his children, is manifested both in this life and in the life to come. Theoph. Show me therefore, wherein that happiness of the godly in this life standeth? Matth. I say that it leaveth upon four foundations especially. Theoph. Declare the first. Mat. That the faithful being justified by faith, have peace with God through Christ jesus, through whom (saith the Apostle) Rom. 5. 1. Wherein the happiness of the godly in this life standeth. we have by faith an entrance to that grace wherein we stand, and do glory in the hope of the glory of God, whereby it cometh to pass, that death itself is not fearful to us: when as contrariwise, it striketh horrors and terrors into the wicked, by reason of the torment of conscience, wherewith they be continually vexed. Theoph. Go to the second. Mat. That the faithful by Christ being set free from the service of sin, do overcome their affections and lusts, whereunto the wicked be bondslaves. Hereof it is, that whereas the godly lead an unreprovable & quiet life, the wicked contrariwise, are tossed with sundry perturbations of the mind, because they cannot satisfy their lusts: and oftentimes they both vex themselves to come by them, and after they have them, they be tormented both with poverty and sicknesses: sometimes also they become infamous, and are punished of the magistrate. Theoph. Declare the two last points. Mat. The third is this, that the godly have always an entrance to the mercy of God through Christ, and that which more is, by prayers obtain of him whatsoever is necessary▪ but the wicked are never heard. Finally, the godly that be assured of the good will and favour of God through Christ, do wholly commit themselves to his providence, and by the power of the holy Ghost dwelling in them, do patiently bear all adversities, yea rather do meekly receive them, as at the hand of a most kind Father. The wicked contrariwise abide overwhelmed under the burden of their afflictions, because they can never be assured of the love of God, of whose providence they be altogether ignorant: and therefore be deprived of the spirit of comfort, and do run headlong either into blockish senselessness, or else indeed into desperation. Which things being so it is not to be doubted, but that the state of the faithful even in this life, is far more happy than the state of the wicked. For this cause David, which had more than once tried all the things which have been said of the godly, speaking unto God, saith after this manner; Behold o God our shield: and look upon Psalm. 8. 4. the face of thine anointed. For one day in thy courts, is better than a thousand elsewhere: I had rather be a doorekeeper in the house of my God, then to dwell in the tabernacles of wickedness. The reason whereof he presently rendereth in these words; Because the Lord God is the sun & shield, he giveth grace and glory: he keepeth back no good thing from them that walk uprightly; O Lord God of hosts, blessed is the man that trusteth in thee. Theoph. Now it remaineth, that we consider of the difference that shall be between the faithful and unfaithful after this life. Matth. The difference between the believers & unbelievers after this life. It shall be very great, insomuch that it shall far pass that which we said even now, concerning this life for so long as we live upon this earth, our happiness lieth hidden under the shame of the Cross; and the wicked on the other side in this life, commonly have all things according to their desire, for they be rich, and be in honour and favour. But their case shall be far otherwise, when they come to the judgement seat of the highest judge: for then all the reproach of the godly shall be turned into everlasting glory: and on the other side, the glory of the wicked shall be turned into everlasting shame. Theoph. Show the cause of this. Matth. It might have been gathered by thee from our discourse, notwithstanding for memory sake, I will in few words repeat it in this place: which is that being clothed by faith with the most perfect righteousness of Christ, we shall find the tribunal seat of God full of mercy and grace, so as we shall be received into eternal glory, together with Christ our head, the angels and all Saints, that aswell of us as of them God may be praised, and we live happily for ever. On the other side, the wicked being void of righteousness, yea rather infected with innumerable sins, shall find the judgement seat of God severe, insomuch as they shall be overwhelmed with the horrible wrath of his just judgement, and shall at length he cast into eternal hell fire, where shall be weeping and gnashing of teeth. The conclusion of the former discourse. Out of these things therefore thou mayest gather, that there is no religion worthy of this honourable name, beside that which is grounded upon Christ: forasmuch as all superstitions, which teach men not to come to God, but to go away from him, reconcile them not unto him, but do more and more provoke him unto wrath, do not only not bring them unto salvation, but do lead them away unto everlasting destruction. Theoph. Hitherto we have sufficiently heard of the antithesis or contrariety between religion and superstitions, and the followers of both. I do indeed see that the Christian Religion is the only true Religion, and that the followers of it alone are happy and blessed, whether we look to this life, or that that is to come. For all other men are on every side most miserable, yea they are more unhappy than the bruit beasts, which while they live be free from all cares, and after death be delivered from all labour and pain. Mat. That indeed is true: But as the Prophet saith; A foolish man knoweth not this, and an unwise man Psal. 92. 7. understandeth not this. Theoph. I am verily sufficiently satisfied, with this thy holy instruction, wherein thou hast run over all the chief points of Christian Religion. Notwithstanding I will commit them to writing when I have leisure, in the order they were delivered by thee, that both myself may be edified and comforted with the reading of them, and that I may communicate them with my brethren. In the mean time I give thee as great thanks as I can, for the pains which for my sake thou hast taken in this behalf. Matth. Nay rather let us give thanks unto God our heavenly Father, that hath given unto us this knowledge of the truth, and hath granted that we have been able to declare it. Let us also entreat him, that as this The sum of the duty of Christians. truth is grounded only in jesus Christ his son: so by the power of the holy Ghost it may be grafted in our minds, that we may sincerely believe it with the heart, constantly confess it with the mouth, and express the effects of it by outward works, even to our last breath. Which that it may be, he grant us this also, that we may join ourselves to the militant Church, and by the ministry thereof be confirmed in the love & fear of God, that so we may at length be received into the triumphant Church, together with our head and Lord jesus Christ. Theoph. I do therefore pray thee (most mighty God and heavenly Father) to grant us these benefits, and to cause that the knowledge of thy truth may be spread abroad throughout all the world, that all may acknowledge thee the only true God, & jesus Christ thy Son the only Saviour and Mediator of mankind. And to thee alone be praise and glory both now and for ever. FINIS.