Christian Instruction and Sum of Doctrine Part 1, Dialogue 4
¶ The ſum of the. 4. Dialogue intituled the reſolution of the Councels: to vvit, vvherin the finall reſolution of al Chriſtian Councels, and of Chriſtian doctrine is had.
ALbeit yt the little titles which I make of the principal pointes which are entreated of in this Dialogue, may ſufficientlye aduertiſe the readers of thoſe matters yt are therin handled, & of the fruit that maye come thereof: yet notwtſtanding I hauehave thought it good to aduertiſe them in the beginning of eueryevery Dialogue, of the effect of eueryevery of them, cōprehending in general y• which afterward is debated of in particular. Concerning this preſent Dialogue, I do declare in it in what ſort god gaue his law to his people, by his ſeruant Moyſes, & to what ende, & how it ought to be vſed, & what councell he helde by meane therof in the mount Synay, & what things ought to be conſidered therin. And after that I do ſhew in what ſorte thys general Councel doth lead vsus vntounto ye other which foloweth, being holden & celebrated in the mount Sion & in Ieruſalem, & how thoſe councels conteine in them al ſuch doctrine as is neceſſary for the church of God. Wherfore I hauehave named it The reſolucion of the Councels, wherein there is alſo ſpoken of the difference & agrement y• is betwene the olde & new teſtamēnt, the law & the Goſpel, & of the miniſterye of the one & the other, & of the diuerſity and of the vſage of the lawes geuē by Moyſes. & of his office, and of Ieſus Chriſt.
❧ The fourth Dialogue intitled, the reſolucion of Councels.
¶ Of the charge whiche God gaue to Moyſes, and of the authority of the lawe by him geuen, and of the whole doctrine of the Patriarches and Prophetes.
Timothe.
Daniel.
I Am euen now newlye come from reading the ſecond booke of Moyſes, in the which he hath written of this matter, for the which I doo now come to thee: here reaſteth no more but that thou inſtruct me of ſome principal pointes of the doctrine howe I might make my profit of them, and dayly to encreaſe in the knowledge of the authority of this great and generall Councell, to the which thou doeſt referre me. D. All be it that I doubt not at al, but that thou haſt made praier vntounto God, before thou cōmeſt to me, to the ende that he might graunt grace both to thee and me ſo to handle his holy woord, that it might be to his honour and glory, and to our health, as we ought alwayes to do, when we take in hand ſo holy a worke: yet for al that it ſhall be very wel done, that we both together doo cal vponupon him, before that we procede anye further in thys matter. T. That is verye reaſonable and meete. D. The Lord for his mercies ſake heare our prayers. But to our purpoſe wherof we ſpake before, thou muſt firſt note, that God himſelfe gaue charge to Moyſes to cal the people together, of whom he had ordained him Paſtor and leader, & was ſerued by him in that vocation and miniſterye, as of his legate and embaſſadour. And albeit that God had alredy ſufficiently authoriſed the miniſterye of Moyſes, by the great tokens and maruels which he had done by his hand, in the preſence of all the people of Iſrael, as well in Egipt, before their comming out of it, as in the wyldernes after it: Yet notwithſtanding it pleaſed him not to ſpeake at that time vntounto them by his owne ſeruaunt and Embaſſadour Moyſes, as before time he was wont to do: but would himſelfe in proper perſon ſpeake in the preſence of all the people, and would that the eares of them al ſhoulde heare hys voyce, by the which he gaue the ordinances, determinaciōs, decrers, and Canons of this great Councell, whereof we hauehave already ſpoken in the firſt place. For the doctrine of the law is an vnderſtanding and knowledge of the will of God, which is as it were borne with man in his creation, in ſo muche as God hath printed it in hys hart, and hath endued him with that grace, as with others wherewith he hath endued him, when he did create and make him to hys image and likenes. But forſomuch as it hath bene greatly darkened and blotted by meanes of ſinne, which afterward came into the world: we muſt of force come to the vnderſtanding and knowledge of the Goſpel, which is not natural, as is that of the lawe, nor of the benefit of our fyrſt creation, as is this here: but of that of the regeneracion, redempcion, and iuſtification, which is reuealed vntounto vsus by the ſonne of God, who brought it vntounto vsus from the boſome of the father. Therfore thou mayeſt ſee here playnlye, who was the author and Preſident of this Councell, and from whō this doctrin which is brought vntounto vsus to be the rule to try all other doctrine by, which ſhould be ſet foorth vntounto vsus in the name of God, is proceeded. For ſeing that God by this meane did auowe Moyſes to be his ſeruaunt, and for his Prophet and lawful Embaſſadour: we maye be out of doubt that that lawe and doctrine whiche he brought, is of God: wherfore we may aſſuredly receiue and eſteme it not for mans doctrine, but for the doctrine of God. And for ſomuch as that doctrine which hath bene authoriſed and allowed in thys Coūcel, by the authority and the very mouth of God, is that ſame doctrine which in time paſt al the holy Patriarches did holde and obſerue, euen from the beginning of the world, and that veri ſame alſo which ſince hath bene embraced and followed by al the holy Prophetes and true ſeruantes of God: ther is no doubt, but that al the doctrine which the Churche of God hath followed, euen from the beginning of the world, and hath alwaies bene entertayned and continued in the ſame, by the miniſterye of the Patriarches and Prophets, hath bene by that ſame meane authoriſed, allowed, and ratified. T. For ſo muche as it is one very doctrine, ther is no doubt but that the approuing of the one, is alſo the approuing of the other.
¶ How that the allovving of the doctrine of the olde Teſtament, is alſo the allovving of that of the nevv: and hovv the nevv expoundeth the old.
D. ANd albeit that that ſame whyche our Lorde Ieſus Chriſt hath brought vsus from heauē, and that it hath bene declared to men, as well by the miniſterye of him, as by that of his Apoſtles and Diſciples, and of their ſucceſſors hath bene agayne authoriſed and approued in a farre more excellent ſort: yet ſtandeth it ſo notwithſtanding that the allowing and ratifieng thereof doth agree with that of the doctrine of the Patriarches and Prophets: for Chriſte Roma. x. Ephe. ii Act. 2.and hys hauehave taught nothing contrarye to the ſame, but hauehave approued and accompliſhed it. For this cauſe Saynt Paule doth cal Chriſt the end, the performance and fulfylling of the law, and the foūdacion or ground worke of the Prophets and Apoſtles, & for that cauſe he ſpeaketh plainly before Agrig…a ſaying, that he hath taught nothing, but that whiche Moyſes and the Prophetes dyd teache before him. Likewiſe our Lord Ieſus Chriſt did often times refer the Iewes to the teſtimony of Moyſes, ſaying that he had Iohn. v,witneſſed of hym, and did ſend and commende them to the ſcriptures, as it hath bene already declared. Moreouer thys agrement of the law & of the Prophets with Ieſus Chriſt, Math. 17. Luke. 1….hath bene declared in his tranſfiguracion, in that that hys Apoſtles did ſee hym with Moyſes and Elias, & alſo when he opened the hartes of his Diſciples going to Emans, he did alledge the teſtimonies written of him in the law, in the Pſalmes and Prophets: we may then eaſelye vnderſtande by this, that euen as the Prophets, which were ſent from God after Moyſes, were as it were expounders of the law, and of the doctrine which he had ſet forth to hys Church, as wel by him as by the Patriarches which were before him: euen ſo our Lord Ieſus Chriſt and his Apoſtles hauehave bene the very true expoſitors of all the auncient doctrine, & thoſe by whom the laſt determinacion of al the doctrine of ſaluation hath bene ſet forth and declared to the Churche. T. I know it certainly ſo to be.
¶ Of the cauſes for the vvhichwhich God did allovve and confirme vvyth ſuch authoritie the miniſtery of Moyſes: and hovv hard it is to bring men vnderunder thoſe lavves, by the vvhichwhich mens liues ought to be gouerned and directed.
D. SEing then it is ſo, and that God woulde euen at once geue ſuch teſtimony of hys heauenly doctrine, and of the miniſtery of all the Miniſters by whom he would hauehave it declared to men: it is no maruel if his good pleaſure were once to ſhew him ſelfe in ſuch maieſty, vntounto ſuch a company, to the ende that no man might iuſtlye afterwarde take occaſion to doubt of that doctrine of God, and to reproche Moyſes, as if he had framed theſe lawes of hys owne head, which he had brought to the people of Iſraell, and that he ſhould hauehave made them beleue that he had receaued them of God, as many Heathen lawmakers hauehave made theyrs to be beleued, and as manye falſe Prophetes hauehave done of their drcames and falſe doctrine. For they did well knowe, that men were of ſuch nature, that they would not willing ly become ſubiect, but onelye vntounto him whom they thought to be greater then them ſelues: wherfore hardly wil a man make him ſelfe ſubiect to a man, to lyue according to hys wyll and pleaſure, if he be not thereunto enforced. If it be done but by conſtrainte, it is but during the time that he is the weakeſt. For as ſoone as he can finde anye occaſion to caſt that yoke from him, he wil not miſſe to doo it with all his power. T. We ſee dayly experience ſufficiently of this. For how cā one ſubmit himſelf willingly vntounto a mā, whō he eſtemeth to be his fellow, and equal to himſelfe, and not his maſter and ſuperior, when he wil not willingly ſubmit himſelfe to God his Creator, his Maſter, his Lord and Soueraigne Prince, ne yet vntounto his lawes? D. Thou mayeſt hauehave a iudgement by that: but albeit that man wil not willingly yelde himſelfe ſubiect, neither to God, ne yet to men: Yet notwithſtanding if he muſt needes hauehave a Lorde, and to lyue accordinge to the wyl and minde of an other, and not of himſelfe: yet is hys hart ſo cruel and ſtubburne, that he thinketh it greater diſhonour to ſubmit himſelfe to ſuch as he is himſelfe, then to his ſuperiour, and to man, then to God. On the other ſide, whatſoeuer darkenes is fallen into the vnderſtanding of man, by meane of ſynne, yet for all that ther remaineth a certayne impreſſion of the knowledge of God, in the hart of man, which compelleth them al to acknowledge that ther is a ſouerain and diuine power, vntounto the whiche it muſte needes bee that euerye man be ſubiect, wyll he, nyll he, and that this ſoueraigne power, is God eternal. Wherfore ther is none, howe wicked ſo euer he be (if he be not at all more brutall then the brute beaſtes) that is not ſomwhat moued when the authoritye of God is alledged, and that feareth not puniſhment, when it is geuē him to vnderſtand that God hath commaunded or forbidden that which is proponed, if he ſay or do the contrarye: & chiefly when we hauehave a good opinion, & that we thinke wel of them that ſpeake vntounto vsus. T. It is very true.
¶ Of the faynings and ſubtilties that the Pagan lavv makers, and the falſe prophets hauehave vſed, to authoriſe their lavves and doctrine, vnderunder the cloke of Gods name.
D. FOr that cauſe Zoroaſter the lawmaker of the Bactrianes and Perſians, gaue them to vnderſtand, that he had receiued of the god Oromaſis, thoſe lawes which hee gaue vntounto them. Licurgus the Lacedemonian law gyuer, did the like, fathering his vponupon the god Appollo: & Minos the law geuer of the Cretians, which now are called Candians, did fayne to hauehave receiued hys of the god Iupiter. Numa Pompilius for the like cauſe, did fayne hymſelf alſo to hauehave conference with the Nimph and goddeſſe Aegera, and that he receiued of her the lawes which he gaue to the Romaines, chiefly thoſe that touched the religion. …amolris the law maker of the Scythiens, hath alſo reported his to be of the goodeſſe Veſta. And Mahomet, by whom the Turks hauehave bene ſeduced, which hauehave had partly their originall from the Scythyans, how manye fineſſes he hath vſed to authoriſe his Alcoran, and making them beleue, that it was ſent from heauen? And all the falſe Prophetes and ſeducers hauehave not inuēted a litle. And the Romiſh Antechriſt, companion to Mahomet, hath not he obſerued the ſame order, not onelyonly to geue ſo much authority to his tradicions, as to the word of God, and to cauſe them to be receiued for the woorde of God: but alſo to make him ſelfe Iudge of the holy Scriptures, and of their meaninges, vnderunder ſhadow of the promes which Ieſus Chriſt did make to Iohn. 14. 15. 16.his Apoſtles, to ſend vntounto them the holy ghoſt, and to direct and gouerne his church by hym, as thoughe that: which is ſpoken of the true church of Ieſus Chriſt, and of the Miniſtery therof, did appertaine to that Antechriſt and to hys Miniſters? Their concluſion is euen as good, as if a man would conclude in this ſorte: The holye ghoſt was promiſed and geuen to the Patriarches, Prophetes, & to the true Church of Iſrael, that therfore it muſt follow that Ierobo am and hys Prieſtes, and Achab, Ieſabel, and their falſe prophets were inſpired and directed by the ſpirite of God, and Annas and Cayphas, the Scribes and Pharyſes, and all the councel, and the Synagoge of the Iewes, which did condemne Ieſus Chriſt and his Apoſtles: & that Micheas, Elias, Ieſus Chriſt, and his Apoſtles, which ſtoode againſt them, being ſo ſmall a number, againſt ſo great a multitude, were heretickes. For theſe men had the Kinges and Princes on their ſides, and did ſupplye the place and ſeate of the true Patriarches and prophets, vntounto whom, and by whom the promeſſes were made by God, and were in dede of their own race and blood. Al be it that the Pope hath no ſuch coulour as they had, he hath notwithſtanding armed himſelfe with the authority of God, as they did. For he did wel know, that if men had not had ſuch perſwaſion of him and of his doctrine, he and his ſhoulde neuer hauehave growen to ſuch authority, as they are come vntounto. T. That is not to be doubted.
¶ Of the teſtimonies that God hath geuen to Moyſes of hys vocation, and how neceſſary it vvas.
D. NOwe it is not ſo with Moyſes, as it is wyth theſe men: for Moyſes was not onelyonly auowed by God by word, and by his own authoritye, but God did geue vntounto him letters and ſeales: and this not onelye once or twyſe, Exo. xix.but often times. And to the end that he would leaue the les occaſion to doubt, either of the letters or of the ſeales, hee came in proper perſon to ratify al that by his own mouth: and that not in ſecrete, or els before two or three witneſſes onelyonly, which notwithſtanding ought to hauehave ſome authority, but before the eyes of all the people, which were in no ſmall number. For before that time in their comming out of Egypt they were about ſixe hundred thouſand men, valiant Exod. xiiand able to weare weapons, beſide the women and children, and a great number of other people. T. Then was ther a great number of witneſſes. D. Yea, and that of ſuch witneſſes as did ſee the thing with their own eyes, and did heare it with their own eares. If Moyſes had come to the people, and ſhould hauehave ſayd that God had ſpoken to hym and that he had geuen him the lawe, which he preſented to the people in Gods name, ther is no doubt but y• he ſhoulde hauehave found mockers and euill ſpeakers, and a great number of rebels and Mutiners in ſo great a people, to hauehave ſcoffed at Moyſes, and to hauehave mutined & rebelled againſt him, ſaying that he had bene a lyar, and a craftye and deceitful man, which would couer him ſelfe with the name & authority of God, to erect a tyrannye ouer that people, and to deale with them according to his pleaſure. T. It is not vnlike by that that happened, after that this was done: for if Core, Dathan, and Abiron with their adherentes (which Numb. xviwere thē ſelues witneſſes of al theſe maruels, by the which God did authoriſe the miniſterye of Moyſes) durſt to conſpire and rebell againſte Moyſes and Aaron, and did finde ſuch a number of followers, after ſuche an authoriſing of their voeation: what woulde hauehave become of them, if that God had not ſo armed them with his authority?
¶ Of the declarations and aduertiſmentes that God did gyue to the people of Iſrael, before he gaue them hys lavv by Moyſes.
D. ANd therfore God did firſt commaund Moyſes to declare vntounto the people the workes which he moſt marueilouſly had done, as well in the lande of Egipt, as in the Exod. xixgoing forth out of the ſame, by the which he did ſhewe hys great power, in ouerthrowing the force of the Egiptians, through his wrath, and deliuering his people from their tiranny through his mercye: to the ende that they might the better vnderſtand of what power he was to puniſhe thoſe whiche ſhoulde rebell agaynſte his lawe, and to ſhewe mercy vntounto thoſe that ſhould ſubmit them ſelues thereunto: and how woorthye he was both to be feared and loued, and in what reputacion they oughte to hauehave his ſeruaunt Moyſes, by whoſe hand he had done theſe greate woorkes, and afterward to cauſe his people the more to louelove hym, & the better to encourage them to heare his woord, & to obey his law, he doth renew the auncient promiſes, which were made to them and to their fathers, and more ſtrongly doth confirm and eſtabliſh them, declaring vntounto them the great honour, the great profyt, and the great wealth that ſhould happen vntounto them, if that they did obey their God, & ſerue him, according to his wil and lawe. After that he had made all theſe declarations, he then gaue them to vnderſtande how he was determined to ſhewe him ſelfe, and to ſpeake vntounto them, and to geue vntounto Moyſes in their preſence hys law, according to the which he will be honored and ſerued, and then he declareth the cauſe and the reaſon why he wyl do it: To the end (ſayth he) that the people doo heare whileſt I ſpeake to thee, and alſo that they beleue thee for euer. T. Theſe are godly admonitions.
¶ VVhat tokens God gaue of his preſence in the mount Synay, vvhen he did geue and publiſh hys lavv.
D. IT cannot then be ſayde hers, that theſe thinges were fayned, and that Moyſes did vniuſtlye make them beleue that God did ſpeake vntounto him, and gaue him that law Exod. xi…whiche he brought to the people, and yet that there was no ſuche thing at all. For the people did ſee the cloude in the which God ſpake vntounto Moyſes, to declare therby his maieſty: To wyt, that he is the chiefe King and Prince of heauen and of earth, vntounto whom al creatures muſt obey. And forſomuch as God doth more manifeſt his preſēce, his glory, his power, and his maieſty, in the heauen & in the ayre, then in any other of his creatures, he tooke the cloudes for to declare his maieſty and ſoueraigntye that he hath ouer al. But he was not yet contented with this, but before he would diſcend into the mount Synay, in the thick & darck cloude, he cauſed the thunder to burſt out in a marueilous ſorte in the ayre, whoſe crackes were heard al ouer, & made a horrible and a fearfull noyſe. He did alſo ſende foorth the great lightnings, in ſuch ſorte, that at the ayre was lighted and was fylled with great fyres, which were ſene in al places very terrible. On the other ſyde, the people did ſee all the Mountayne in a ſmoke, as it had bene of a great fyre, or of a burning furnace. They hearde alſo the cornet and the trumpet found, which did ring with a marueilous violēce, & made a very feareful noyſe, in ſuch ſort, as ther was neither great nor ſmall that was not wonderfully afrayde, & did not tremble with great horrour, and was not as it wer halfe dead for feare. All that whyle the whole mountayne was couered with the great cloud, in the which God ſpake with a mighty voice in the hearing of al the people, and did pronounce from his own mouth the verye ſame woordes which he had written with his owne finger in the two tables of ſtone, the which Moyſes did afterward bring down from the mountayne of Synay, and of the talke whiche he had with God in the ſame hyll.
¶ Of the ſignification of the ſignes vvhichwhich God dyd geue in geuing his lavv, and of the reaſons vvhy, and hovv much they are agreable vvith the nature of the lavv.
T. WHat was ye meanyng of al that? for it was not done without cauſe. D. It ſerued for the more ſtrong cō firmation of the thinges whereof we hauehave already ſpoken: for there was none of them but that they did knowe ryght well that there was neyther illuſion nor enchauntmente in thoſe thinges, and that they were done by no power of man, but of God: wherefore, they ſerued againe as a new ſeale for the confirmation of the miniſterye, and vocation of Moyſes, & of the maieſty and power of God to ſaue hys, & to deſtroy his aduerſaries: for by that he did declare that he was the God of nature, and that he did diſpoſe of her euen as it pleaſed him, and that he dyd all that he woulde as well in heauen as in earth. And therfore he would him ſelfe euen from his own mouth preach vntounto his people: he would alſo ring to the ſermon that he would make vntounto them, and prepare them and make them hedefull to heare him. He had then for his belles, & for his Muſike, the Cornet and trumpette, to cauſe them to heare his voyce, and to awaken thē, which things did very well agree with the nature of ye law. For by the ſame the ſentence of the curſſe of God is pronoū ced Deut. 27vponupon all thoſe that ſhal not obſerue it euen to the vttermoſt iote.
¶ Of the vſage of the lavv, to lead men to Ieſus Chriſt, by the knovvledge of their ſynnes.
T. THen is there none but he is accurſſed, for how may we obſerue and fulfill the law thorowly, when we are not able perfectlye to accompliſhe the leaſte pointe conteyned therin? D. All be it that it is euill as thou ſayeſt, yet doth it not folow but that it profiteth vsus much: for it dothe condemne vsus, and cauſeth vsus to ſeke our abſolutiō, hauing recourſe to the grace and mercy of hym who condemneth vsus by the ſame, to abſolue vsus afterward, and to deliuer vsus from the condemnatiō which we hauehave deſerued. She declareth vntounto vsus the curſſe, to teache vsus to knowe the wrath of God againſt ſinne, and to ſtirre vsus vp to ſeeke that ſeede of Ro. …. 4. 7. Gen. 12. 22 Galat. xxxbleſſing which is in Ieſus Chriſt, by whō that curſſe is wiped away. T. They hauehave not a little profited that hauehave learned this knowledge.
¶ Of the cauſe vvherfore God vvould make the people of Iſrael afraide by thoſe ſignes vvhichwhich he gaue in the mounte Synay.
D. ANd for ſo much as the hart of man is high, proud, and ſtubburne, and can not humble himſelf vnderunder the mighty hande of God, nor acknowledge the power and the Maieſty of him, and his wrath againſt ſin, & how much he is to be feared & redoubted, his wyll was to declare theſe things by ſuch tokens. For if the ſound of the thūder, which is called the voyce of God, be ſo horryble and fearefull, that there is none but is moued and afrayd with it: and if ye material lightning be ſo violent, that nothing is able to reſyſte Pl. 18. 104.it, nor to ſtand before it, let vsus then thinke how horrible and feareful the voyce of God ſhall be when he ſhall ſpeake to ye wicked in his anger, and in his wrathe, and when he ſhall Mat. 7. 25.ſay vntounto them: goe your way, and depart from me ye workers of iniquitie: goe into euerlaſting fire, whiche is prepared for the Deuill and his Angels. The ſame ſhal be a terrible thunder which ſhal caſt ſo exceding a horrible lightning, y• no one of thoſe y• it ſhall ſmite, ſhall be able to abide it, but that he ſhal be thrown hedlong into the bottomeles pitte of hell. It ſhall lighten a fyre which neuer ſhal be quenched: for Eſay. 66. Mar. 9 Deut. 4 Heb. xii Pſal. xviii. Gene. 19the Lord is a cōſuming fyre which wil burne and conſume all thoſe which would not walke in his lighte. It is he that caſteth the great flames of fyre, and the burning coales out of his mouth when he ſpeaketh, as thoſe of Sodom and Gomorre hauehave already proued. Then, whoſoeuer he be, that wil not heare his fatherly voyce, by the which he declareth vntounto vsus his wil in ſo louing a ſort, he ſhal be conſtrained to heare that thundring, roaring, and firy voyce, which maketh the the heauen and earth to ringe and tremble, of the which the thunder is but a very litle ſound, and a very ſoft expreſſion. T. Seyng it is ſo, he is a Lord that ſpeaketh very mightely, and is greatly to be feared.
¶ Of the trompet vvhichwhich did ſound in the mounte Synay, & of the meanyng therof and of the bleſſings and curſings of the lavv, and of the publiſhing of the ſame.
D. IN like ſort this cornette & that trompet, was a ſigne and a token of that great trompet which ſhall ſounde at the laſt day, and ſhall cauſe the earth to open, and ſhall Math. xxv. i. Cor. 15 i. Theſ. v. Iohn. v.come euen to the eares of the deade, which are rotten in the duſt of the ſame, euen from the beginning of the world, and ſhall call both the quicke and the deade to iudgement. For euen as the people were aſſembled together in the mounte Synay by the trompet that there dyd ſound in like ſort in the latter day, al ſhalbe gathered together by the ſounde of Leui. 23the trumpet of that great God, to be iudged according to that law which then he gaue: We maye ſee the like of the cornets and trumpets which they vſed to ſounde in Iſrael in the yeare of Iubile, and when they ſhoulde gather the people together to heare the law of God. Then when thys laſt trumpet ſhal ſound, of the which theſe ſame hauehave bene euen as figures, eueryevery man ſhal know of what valewe the bleſſings are which he hath promiſed to thoſe which ſhould obey vntounto his lawe, and alſo the curſſes with the which he threatneth al the rebels and wicked ones. For after that he had ſpoken on the height of the mountayne out of the middeſt of the ſmoke, and that he had geuen the lawes, the determinations, the decrees, and the canons of thys great councel which he held with hys people. He gaue alſo the order and maner of his bleſſinges and curſſes, and maledictions, which afterward likewiſe wer publiſhed in great ſolemnitye and maieſtye, For he commaunded that the one Deut. 27part of the twelue tribes of Iſrael ſhould go vp to an hyll, to reherſe the bleſſinges: and the other ſhoulde ſtande vponupon an other to rehearſe the curſſes, and that the whole multitude ſhould be in a valley, to ſubſcribe and binde them ſelues openly and ſolemnly to the obſeruance of the ſame, in the which obligation we al ar cōprehended. T. Thys is not an obligation which a man may diſcharge with a ſumme of money.
¶ Of the laſt and general iudgement of God, and of the ſentence that ſhall be geuen ther, vvithout reſpect of perſon, as vvel vponupon the faithful, as on the infidels.
D. THerfore it behoueth vsus to hauehave good regarde to our doings in this behalfe: for theſe are no playes of litle children, nor lyghtnynges papall, whiche are but in parchment and paper, and in yncke, and in waxe, and in leade. There ſhall bee there an other aſſiſtaunce then is that of the Councell of Trente. There ſhall bee there an other kynde of ſonge and melodye then in the feaſte of the Image of Nabuchodonoſor, and in the Popes ſeſſions, the Popes, Cardinals, Biſhops, and generals of the Monkes, ſhall not be ſet there to geue the laſt ſentences, nor to pronoūce the condēnations, the curſſes & maledictions againſt the very diſciples of Ieſus Chriſt: nor yet the Emperours, kings, Princes, & their Embaſſadours, to execute the iudge ments of theſe here: but al theſe together ſhal appeare there to be thēſelues iudged eueryevery mā according to his workes, Gal. viby the which they hauehave declared what faithe they hauehave had in Ieſus Chriſt. Ieſus the very ſonne of God to whom the father hath geuen all power and all iudgement, he ſhall be Math. 25. 24. Iohn, v.there ſet in the glorious throne of this maieſty, with all hys heauenly Angels, and all his Patriarckes, Prophetes, and Apoſtles, to hold a Councel for to heare the laſt appellatiōs and to reuoke al the vniuſt ſentences that hauehave bene geuen againſt his, and againſt his truth, which they hauehave folowed by the wicked decrees and Councels of tyrantes and of his aduerſaries, and condemne thoſe which hauehave condemned yt innocents, and to abſolue ſuch as hauehave bene vniuſtly condempned. It ſhal be he himſelf that ſhal pronounce the ſentences, the bleſſings and the curſſes, by the which the great beaſt, and the great whore ſitting vponupon the ſame, & al thoſe which hauehave borne the marke of the beaſt, and thoſe whiche hauehave bene dronken with the wyne of her fornication, ſhall Apo. 17. 18be condempned, and the innocentes deliuered, whoſe bloud ſhe hath ſhedde through the ayde of the red Dragon: in the which ſhe hath died her garmēts of purple and ſcarlet. Thē Apoc. xvii,the beaſt and all his falſe Prophetes and adherents, ſhal be throwen into the deepe pitte, and into the fornace of fyre and brimſtone, which ſhall neuer bee quenched: which ſhall greatly differ frō that in the which this cruel beaſt did roſte Apoc. xxand burne the children of God, in a fyre which is forthwith conſumed into aſhes, wherefore we hauehave no occaſion ſo to feare it: nor yet the executioners which light it, leaſt ye thynking to flee it, wee fal into that euerlaſting fyre, and be deliuered into the handes of the helliſh tormentors, to be tormēted with them and by them euerlaſtingly, and to be ſhut out from the company of this great kyng Ieſus, and from all his heauenly Courte, to dwel eternally in the kingdome of darkeneſſe, in that helliſh Court and company, ſo curſſed and execrable.
¶ Of the ſanctification and preparacion that God did require of hys people, vvhen he vvould giuegive them his lavv, & of the ſame that is required of vsus to prepare vsus to receyue hys vvoord.
T. SEing that it is ſo, we ought then to geue good eare to vnderſtande what is commaunded vsus in that law, Exo. xix.and to heare it with great honour and reuerence. D For that cauſe God before he diſcended into the mount, commaunded that his people ſhoulde bee ſanctified to receiue him, and that they ſhould prepare them ſelues twoo dayes before, and that they ſhoulde waſhe their clothes, and that they ſhoulde come neare no woman, wherein he declared that al vnclēlynes and filthines abhorred him: & y• to draw neare vntounto him, and to heare and vnderſtand his voyce, it was requiſite to bring thether a hart and a minde ſeperated and free from al earthly thinges, and wholye dedicated to him, and rapte in him. For he hath no reſpecte to apparel, but by his outwarde cleanlynes and honeſtye, he would giuegive vsus to vnderſtande what the inwarde ought to be, and would vsus to vnderſtand that if a foule and a filthy garmente doo offend and loath a man, then by greater reaſon hath he iuſt occaſion to be offended with our hartes, & with out filthy ſouies and conſciences, being vile and infected with ſinne. And for ſo muche as they be ſuche, and that the law was geuen to warne vsus thereof, and that we ought to ſeeke for our cleannes in him, he commaunded that cere monie. In like ſorte, becauſe that mariage is his ordināce, and that it is honorable in al eſtates, and the bed vndefiled: we may not therfore thinke that he condemned it when he Gene. 12 Math. xix. Heb. xiii i. Cor. viidid forbid the people to be conuerſant with their wyues for the ſpace of two daies. For if it wer not holy and honeſt, he would no more ſuffer it in other dayes, then in thoſe daies: but in ſhewing vsus that it was expedient for vsus to abſtaine euen from thoſe pleaſures which were lawfull, and whych he himſelfe doth permit vntounto vsus, when we will be occupied in meditaciō and prayer, and in the hearing of his word, & in other holy thinges, to the end that we ſhould be wholye voide & ſeparate frō al earthly thoughts & affectiōs, to y• end y• thei might wholy giuegive them ſelues vntounto him: he giueth vsus perfectly to vnderſtand how much more neceſſarye it is to abſtaine frō al vnlawful pleaſures, & frō al filthynes & villany. It is alſo y• cauſe why that S. Paul doth permit thoſe i. Cor. 7.that are maryed to refrayn from lying together for a certayne time, ſo that it be by the conſent of both the parties, to exerciſe them ſelues in faſting and prayer.
¶ Of the faſtinges and abſtinences, and of the differences of daies and meates vvhyche they obſerue in the Popiſh, churche, and of their originall and foundation, and of the defaulte that therin is.
T. I Do thynke alſo that for the lyke purpoſe it was ordayned in the olde tyme to faſte the Aduente, the Lente, the Vigiles, and the fowre Imbers, and to abſtayne from certayne meates the Fridayes and Saterdayes, for to diſpoſe and prepare men throughe abſtinence the more willinglye to heare the woorde of GOD, and to prayer, and to the communion of the Sacramentes, as well on the Sondayes, as on other holye dayes, and chiefely on the moſte ſolempne dayes: as on Chriſtmas daye, Eaſter, and Whitſondaye. D. It is lyke to bee true. But al beit that it maye bee alledged that thys was ordayned for a good entente, yet notwithſtandyng there was a greate faulte in ſo doyng, becauſe that thoſe which were Authours of ſuche traditions were ſo hardye, not onelye to geue ſuche lawes to the Churche, by their owne authoritie wyth oute the expreſſed woorde of GOD, but alſo to make them perpetual, and by them to put difference betwene daye and daye, and betwene one meate and the other, and to make the Churche ſubiecte to thoſe obſeruations whiche are more then Iewyſhe, and thoſe whiche hauehave added vntounto it the opinion of deſerte, and hauehave bounde them vppon the payne of deadlye ſynne, yea and hauehave done worſe: for they hauehave defaced and blotted the benefytes of Ieſus Chriſt, cauſyng men by theſe meanes to truſte and to put the hope of theyr ſaluation in meates and dayes, and in their workes, where they oughte onelye to put it in Ieſus Chriſt.
¶ Of the ſobrietie, abſtinence, and honeſtye that is requyred of the Chriſtians in their aſſembles in the Church.
T. ANd if that thoſe men hauehave commytted a faulte on their parte, oughte not we alſo on our ſyde to take good heede, leaſt that we takyng in hande to amend thys faulte, ſhoulde fall into an other extremitye, as many do euen at thys day? D. You ſaye verye well: for if we thinke the ſuperſtitious abſtinences of the Papiſtes worthye of blame, let vsus not thynke to correcte them by gluttonye and dronkenneſſe and other diſſolutions: but let vsus endeuoure oure ſelues to brynge them to a true ſobrietie, abſtinence and Chriſtian chaſtitie. Wherefore at what ſoeuer tyme, and when wee ſhall eyther take in oure handes the booke of the holye Scriptures, thereby to vnderſtand of the wyll of GOD, or elles that we come together in the Church to heare hys voyce, by the holy Miniſtery of hys worde, or els to communicate and be partakers of hys holy ſacraments, and of the prayers which are there made, we oughte to goe with no leſſe reuerence, ne yet to prepare oure ſelues in none other ſorte, then yf we ſhoulde heare Actes. iiGod wyth hys owne mouthe ſpeake out of the cloude, and out of the greate ſmoke whiche was in the Mounte of Synay, and that we dyd heare the greate thunders, and the lyghtninges that were then ſene. For euen the ſame God whiche then dyd there ſpeake, is euen he that ſpeaketh at thys preſent daye in hys Churche, and ſhall iudge vsus accordyng to that lawe whiche he hathe publiſhed there. And albeit that he ſpeaketh vntounto vsus nowe more familiarly and more louynglye then he then dyd: yet notwythſtandyng let vsus not thyncke that he is of leſſe power and force, then he then was. But in that that he vſeth ſuch gentlenes and benignitie towarde vsus, the puniſhment ſhall be ſo muche the greater vppon vsus, yf we doo abuſe the ſame. Yf we wyll vnderſtande howe wee oughte to guide and gouerne oure ſelues, wee muſte cleane to the reſolution of thys Councell, and to the decrees and ordinaunces whyche we hauehave receyued.
¶ Of the Councell that vvas holden in the Mounte Syon, and of the conference of the ſame vvyth that vvhyche vvas holden in the Mounte Synay: and of Moyſes, and of Ieſus Chriſte, and of the Miniſtery of the lavve, and of the Goſpell.
T. THys is a goodlye Councell, and of greate authoritie: but thou ſaydſt that there was yet an other in the lande of Chanaan and of Iudea, and in eſpeciall in the Mounte of Syon by the verye Sonne of GOD. I woulde bee verye gladde that thou wouldeſt declare vntounto mee alſo what that was. D. That Councell dothe euen ſo muche excell the other, as Ieſus Chriſt He…. iiidothe excell Moyſes, and the Maſter of the houſe, the ſeruaunte. For thoughe that GOD hym ſelfe dyd ſpeake in proper perſon in bothe, yet notwithſtandyng he hathe ſhewed hym ſelfe this ſeconde tyme in a ſorte muche more authentique and more excellent, more amiable and agreable to the weakeneſſe of mans nature: then euer he dyd ſynce the beginnyng of the worlde. For when he ſhewed himſelfe in the mounte Synay, the people dyd not ſee his Deut. 4. Exod. xi… Hebr. iiface nor ſhape, nor dyd ſee or heare anye thing, but ſuche as were horrible and fearefull. It was not lawfull for them to doo ſo muche as to come to the mountaine, or to touche the vttermoſte parte thereof, wyth out daunger of deathe, and to bee ſtoned or ſtriken thorowe wyth arrowes, were it man or beaſte. Therefore, the people beynge greatlye amaſed and afrayde, deſired Moyſes to be Exod. xx Eeu. xxviiias a meane betwene GOD and them, and to declare vntounto them hys wyll and pleaſure as hys Embaſſadour, to that ende that they moughte heare no more that voyce of GOD ſo horrible and fearefull: for they thought that they coulde not heare it agayne, but that they ſhoulde all dye, and dyd muche maruell that euer they coulde heare it with oute deathe. Wherefore GOD knowyng the weakeneſſe of hys people, dyd promiſe them to ſende them a Prophet, euen oute of the middeſt of their brethern, lyke vntounto Moyſes, into whoſe mouthe he woulde put his worde, and by Deut. xviiithe ſame he woulde cauſe them to heare his voyce. This Prophete, accordyng to the teſtimonye of Sain…t Peter, is Ieſus Chriſte oure Lorde, of whome the Father hymſelfe dyd ſaye: This is my welbeloued ſonne in whome I Actes. iii. Math. 3. 1…hauehave ſet my whole delighte, heare hym. And for that cauſe the Apoſtle ſaythe writyng to the Hebrewes, that God hath Heb. iin tyme paſſed oftentymes, and in ſundrye ſortes ſpoken to our Fathers by the Prophetes, but in theſe latter dayes he hath ſpoken to vsus by hys own Sonne, and making compariſon of thys manifeſtation whiche was made by oure Sauioure Ieſus Chriſte, wyth that of the mounte of Synay. Truely (ſayth he) you are not come to the mountayn whiche moughte bee touched, nor to burnyng fyre, nor yet Heb. xi…to darkeneſſe and myſte, and vntounto tempeſt, neyther vntounto the ſounde of a trompette and to the voyce of wordes: the whiche thoſe whiche dyd heare it, refuſed that the communication ſhould be addreſſed to thē any more: for they could not endure that which was commaunded. If a beaſt touch the mountayne, he ſhall bee ſtoned or elles ſtricken thorow wyth a darte. And ſo terrible was the ſighte that appeared, that Moyſes ſayde, I feare and quake: but you are come to the mounte Syon, and to the Citie of the lyuyng God, the heauenly Ieruſalem, and to the companye of manye thouſandes of Aungels, and to the congregation of the firſte borne, which are written in the heauens, and to God which is iudge of all: and to the ſpirites of iuſt and perfecte men, and to Ieſus Chriſt the mediatoure of the newe Teſtamēt, and to the ſprinckled bloude of whiche declareth better things, then the bloud of Abell. See yt you deſpyſe not him that ſpeaketh: for if they eſcaped not, whiche deſpyſed hym that ſpake on earth, much leſſe ſhall we eſcape yf we turne away from hym that ſpeaketh from heauen, whoſe voyce then ſhooke the earth. T. It ſemeth to me that theſe wordes conteyne a goodly conference of the Miniſtery of the lawe and of the Goſpell, and I hauehave a great deſyre to heare it.
¶ Of the manifeſtation of God in Chriſt.
D. THen where as the people ſaw nothing at that tyme but fyre, and ſmoke, and greate darcknes, whiche letted them from ſeyng both the Sunne and the Moone, & Deut. 4.alſo the heauens, God hath ſhewed himſelfe to vsus in Ieſus Chriſte his ſonne in mans ſhape, in our owne fleſhe: For it is he yt is the very Image of God, and yt very forme of hys ſubſtance & the bryghtnes of hys glory. It is he yt is the true Iohn i …. Tim. iii Seb. i. Mal. iiii Iohn. viiiSonne of Iuſtice, and the onelyonly lyghte of the worlde, by whome all myſtes and darckeneſſes are chaſed away, euen thoſe whiche let vsus to ſee GOD. And where as then the people durſte not come to the foote of the Mountayne, howe perfecte and howe well prepared ſo euer they were, to receyue the Lorde, wee hauehave nowe acceſſe, euen to the verye throne of hys Maieſtye, by Ieſus Chriſt our Lord, through whome it is geuen vsus, not onelyonly to come vntounto hym, but alſo Heb. iiiito touche & embrace hym, for the ſanctification which i. Cor. 6 Dan. ixwee hauehave receyued of hym, that is the holye of holye ones, is in deede of other vertue and efficacye then was that of Moyſes towardes the Iſraelites. In the ſteade of that horrible voyce and of the Trompettes, and of the thunders, whiche dyd ſhake the heauen and alſo the earthe, whyche made the Mountaynes to tremble and rynge, whiche accordyng to the teſtimonye of Dauid, is Pſalm. xxixof that force that it breaketh and teareth downe the Ceders of Libanus, and maketh them to leape lyke Calues, and the Mountayne it ſelfe lyke younge Vnicornes, and it maketh the greate floudes of water to come, and alſo to returne, and it cutteth a ſunder the flames of fyre, and launceth them forthe as dartes, and maketh the wylderneſſes to ſhake, and dothe vnclothe the forreſtes, and maketh the Mountaynes to breake, and the Hyndes to Calue: Wee heare that ſweete and louynge voyce of the chylde Ieſus the Sonne of GOD, the true Immanuell, Math. 1. 2. Eſay. vii. Luke. ii Math. xi.by whome we maye lawfullye ſaye: GOD is wyth vsus, wee heare that amyable voyce whiche ſaythe: Come vntounto me all ye that are laden and weeryed, and I wyll caſe you, and you ſhall fynde reſte to youre ſoules. Take my yoke vponupon you, for it is eaſye and lyght. Wee heare that ſweete voyce that comforteth all thoſe whyche are poore and myſerable whiche come to hym, and declareth to all poore and wretched ſynners, the grace, Eſay 61 Luke. 4 Heb. v Mat. 27.and the mercye of GOD, and the forgeuynge of ſynnes: whiche prayeth wyth lamentynge and teares for poore ſynners. Yea, euen for hys verye ennemyes, and is hearde, and doth reconcile vsus to God. It is he that hathe broughte to vsus from heauen the reſolution of the greate Councell of God, to the whiche all the Patriarches & Prophetes hauehave conſented and agreed. The which he hath confirmed, Heb. iii Rom. 3. 5not only by ſignes and miracles, which were much more excellent then euer were thoſe that were wroughte by the handes of Moyſes: but alſo by his deathe, by his reſurrection, and by his aſcenſion: and laſte of all by the holye Ghoſt whome he ſent to his Apoſtles and diſciples, in wonderfull maieſtie, in the likenes of firy tongues, and with a founde from heauen, as it had bene of a mightye wynd, Mat. 27. 28. Luke. 24 …cte. 1. 2. 3.which was ſodenly riſen, but more louyng thē the fire and whirle windes which were perceaued and ſene in ye Mount of Synay. T. The difference is very great.
¶ Of the laſt ſeale, and of the laſte declaration and confirmation of the doctrine of God, and of the nature and vertue of the holy Ghoſt.
D. IT is he yt was the great ſeale of the whole eternal purpoſe and Councell of God, by whom he declared with greater authoritie thē euer he did, how he did put his church in lawfull & ful poſſeſſion of his holy ſpirit, with ſignes and teſtimonies declaring his nature & vertue. For it is a wind, Iohn. iii.whoſe ſpring and riſing none doth know, whoſe being and nature is vnſearcheable, who by his power beateth downe all thoſe that reſiſte him, and pourgeth and refreſheth the ſoules and conſciences, and geueth life, comfort and health to all thoſe which geue ouer thē ſelues vntounto him. It is a fire which lighteth, which pourgeth, which doth warme & heate the hartes, and the tonges of the choſen of God, which proueth the faythful and the vnfaythfull, and conſumeth al the reprobates: wherfore in vayne do the enemies of God conſpyre agaynſt thys mightie winde: in vayne do they kindle their fires and lighten their fornaces to quenche and put out this diuine fyre: in vayne doe they holde their Councels to blotte out the decrees of thys eternall Councell of GOD ſealed with ſuch a ſeale. For when we hauehave Ieſus Chriſt the very ſonne of God, which was ſent vntounto vsus frō Iohn. 1. 6.the boſome of the Father, we hauehave hym that bringeth the true ſeale and printe, and the very marke of God, with the which he is ſigned and allowed of the father, to witnes vntounto vsus that he did ſende him vntounto vsus, as he vponupon whom we ought onelyonly to dwel. And euen (as he is allowed by God his father, as is that which is allowed by the authoritiſed ſigne and ſeale of a prince) ſo doth he alſo marke with the ſeale of his holy ſpirit al thoſe which are marked with ye ſeale of his eternall election, which is ſure, according to the teſtimonye ii. Tim. ii.of Saint Paule. And therfore he ſaith that the Lord dothe know all thoſe that are his: and that it is he that doth ſtreng then vsus, and it is he that hath annoynted vsus, and marked vsus, and hath geuen vsus in our heartes the earneſt of the holy Ghoſte, for the daye of oure redemption: Wherfore, euen as the children of God be marked with thys marke and ſeale, euen ſo can they not denye hym whoſe ſygne and ſeale they ii. Cor. i. Ephe. 1. 4.beare, but for their parte alſo do ſeale and alowe the truthe of God, in receiuing hym which he dyd ſend with his ſeale. Seyng then that it is ſo, we may not alledge the multitude, Iohn. 3to take away the authoritie of that ſmal companye of ſixe ſcore perſonnes, in the which the Apoſtles were, who by the vertue of the holy Ghoſte whiche they there receyued, hauehave publiſhed the determinations of this great Councell. For the truth and the Spirit of God ar bound neither to times, places, nor perſons: no, not in dede vntounto them which do poſſeſſe the ſeate of the very ſeruauntes of God, and doo abuſe their office, and are gouerned by a contrary Spirite. For al be it that the Biſhoppes, the Prieſtes, the Scribes, the Phariſes, & the Councel of Ieruſalem, did occupye the place of the true ſeruantes of God, and had authority ouer the temple and ouer the people, and had all the worldly power and pompe on their ſyde, & did brag of the promiſes of the word of God: Yet for all that the holye Ghoſt did neuer preſide in their Councel, as he dyd in the Councell of this ſmall companie: and their decrees agaynſt the truth, had not ſo great power to ouerthrowe it, as the decrees of this ſmall companye had to eſtablyſhe, confirme, and aduaunce it, and to deſtroye all lyes and vntruth.
¶ Of the examination of the true Chriſtian doctrine: and of the ſpring and laſte determination of the ſame, and of the curſes agaynſt thoſe vvhichwhich do falſefye it.
D. THeſe be the decrees of y• which it is written in ye Prophets: The law ſhall come forth frō Sion, & the word Eſ…y. iiof God frō Ieruſalē, it is not ſayd: The law ſhal come forth frō yt Mount Capitoline, or Palatine, or Aduētine, or from any other of ye ſeuen which are in Rome, but frō the mount Sion, & frō Ieruſalem, therefore it behoueth vsus well to conſider, whether the doctrine that is ſet forth vntounto vsus for Chriſtian, be agreable to that law & word which came frō Sion & Ieruſalem: and not to yt which came forth from Rome, & frō the Mountaines of the ſame, but onelyonly in y• that Rome ſhall hauehave receaued it frō thence: for it is the rule by yt which the church of Rome & the doctrine of ye ſame muſt be ruled, and not it by the church or doctrine of Rome. That ſame then which was done in Ieruſalem on ye day of Pentecoſt, Actes. iiin the company of the Apoſtles & Diſciples of Ieſus Chriſt, was done to the ende that the Apoſtles and Diſciples of Ieſus Chriſt, being armed with y• power of the ſpirite of God frō on high, and with that goodly gift of tonges, ſhould (as Acte. 1.lawfull and authoriſed Ambaſſadours, & Heraldes of thys great King and ſonne of the eternall God) ſhewe and proclayme through out the vniuerſall worlde, the determination of this deuine and heauenly Councell, fyrſt publyſhed & declared by their Lord and Maiſter Ieſus Chriſt, with the bleſſings and curſes prepared for thoſe which ſhall receaue or refuſe it. It is the laſte determination vntounto the which we muſt cleaue and ſticke, which hath againe ſithe that tyme ben cōfirmed by ye miracles and death of ſo many Apoſtles, and Martyrs, that the number is in maner infinite. It is a determination of ſuch importance & of ſuch authoritie, that ye Apoſtles thē ſelues, yea & the very Angels of heauen, muſt be ſubiecte vntounto it: in ſuch ſort yt it is by no meanes lawfull for them to ſet forth or declare any other doctrine then that Gal. 1. 2.of the Goſpel of our Lord Ieſus Chriſt, vponupon payne of eternall curſing, and not without cauſe. For, ſeing that ye ſonne of God hath ſpoken, is there anye creature in heauen or in Heb. i Gal. i, ii.earth that may correcte it? If then according to the witnes of Saint Paule, the curſe and maledictiō of this great Councell be ſuche, let vsus then ſee in what ſorte we ought to eſteeme thoſe which dare to take in hande that, which neyther Apoſtle nor Aungell what ſo euer he be eyther dare or will: and in what daunger they put them ſelues, that will followe and harken vntounto ſuch men.
¶ Of the vengeaunce of God agaynſte thoſe that deſpyſe the Goſpell.
T. MEn ought to conſider and thinke wel on that which thou ſayeſt: and truely God hath geuen vsus a greate gifte, and hath ſhewed vntounto vsus a great token of louelove, when that after thys greate and worthye perſonage Moyſes, and ſo manye other excellent Patriarches and Prophetes, he woulde alſo ſende hys owne Sonne, and woulde himſelfe ſpeake vntounto vsus by hym, and teache vsus the true and ryghte waye of ſauation, and woulde leade and bryng vsus thither Eſay. ii. Mich. iiiiby hym, as a good father leadeth hys little chylde by the hande. Therefore, we ſhoulde be verye vnhappye if we would not followe ſuch a guide: for if we will not heare the voyce of the very Sonne of God, and truſte in him, whom ſhall we heare, and whom ſhall we beleue? We may well ſaye with S. Peter, Lorde, to whom ſhall we goe? For thou haſte the woorde of eternall life. D. The teſtimonie that Iohn. vi.hath beene recited oute of the Epiſtle to the Hebrewes, doth ſhewe vsus playnelye into what daunger we put our ſelues, if wee dyſpyſe the doctrine whiche the Sonne of GOD hath broughte vntounto vsus from heauen, which ringeth in hys Church thorowe the mouth of his Miniſters, and is daylye ſet before vsus in the holy Scriptures. T. It is greatlye to be feared that if they which diſpiſed the doctrine whiche was brought vntounto them by the ſeruaunt, were ſo grieuouſly puniſhed: Heb xthey which ſhall contemne the Lord and Maſter, deſerue to be double puniſhed. D. For y• very cauſe our Lorde Ieſus Chriſt ſayd, that the iudgement ſhall bee more eaſye Math. x Marck. vi Luk. ix. xagainſte thoſe of Sodome and of Gomorre, then agaynſte them that would not receaue his Goſpell, and the bringers of the ſame.
¶ Of the difference that men do commonly put betvvene the lavve of rigor, and the lavve of grace, and of the abuſe that therein is.
T. HOw doe theſe thinges agree then with the difference that we ſée men put commonly betwene the olde and the new Teſtament and betwene the law of Moyſes which was geuen to the Iewes, and the lawe of Ieſus Chriſt geuen to the Chriſtians? For men do commonly cal y• of Moyſes and the olde Teſtament, the lawe of rigour: and that of Ieſus Chriſt and the newe Teſtament, the lawe of grace. D. Do theſe men which make that diſtinction thinke yt God is chaunged ſince the time yt he gaue his lawe by Moyſes, & that he doth not as much hate iniquitie now, as he did then? Do they thinke that he can better endure the outrage that is done to his own Sonne, then he could do that which was done to his ſeruaunt? Doe they thinke yt Ieſus Chriſt came into the world to encreaſe & allowe ſinne, and not rather to make it more & more hatefull and to put it away? T. It is like ſo: for if a man do alledge that adulterie muſt be punyſhed, and will ſhewe howe much it diſpleaſeth God, for ſo Leuit. x Deut. 22much as he cōmaunded in the law of Moyſes, yt adulteries ſhould be puniſhed by death: they hauehave forthwith their recourſe to this diſtinction of ye law of rigour & of grace, ſaying that we are vnderunder the lawe of grace, and not vnderunder the law of rigor. And although they do the like in diuers other ſuch crymes, yet is there none to whom they woulde make this law of grace more beneficiall then to whores & whoremaiſters. D. Wherfore do they not then cauſe that law of grace to be as fauourable to theues, whom they condemne to death, which the lawe of Moyſes doth not, as it doth the adulterers? But what is ye cauſe that murtherers & theues, Exod. 22 Prou. …and all other euill doers are puniſhed? why hauehave they no part of this lawe of grace? T. They thinke that they hauehave greater reaſon concerning the puniſhment of adulteryes, becauſe that Ieſus Chriſt would not condemne the womā Iohn. viii.which was taken in adulterie and brought vntounto him by the Iewes. D. Will they by that meane conclude that Ieſus Chriſt did more fauour adulteries, thē he did other offences and crimes? They are therin greatly deceaued. For Ieſus Chriſt did not that which he did in that matter, to geue men to vnderſtand that whores and whoremaiſters ſhoulde remayne vnpuniſhed: but for y• that his office tended not therunto: and that he woulde confound the hypocriſie of thoſe which had brought her vntounto him, and therefore he woulde hauehave done no leſſe touching any other offence. Therfore we may not in this ſort abuſe the grace which is brought vntounto vsus by Ieſus Chriſt. T. Yet notwithſtanding y• matter paſſeth ſo at this daye.
¶ Of the difference and diuerſitie of the lavves of Moyſes, and of their nature.
D. IT is very true, as it hath beene alreadie declared els where, that we ought to conſider in ſundry wyſe of y• law of Moyſes, and that there is greate difference betwene the lawe whereof Moyſes was miniſter, and the Goſpell, which appertayneth properlye to the miniſterye of Ieſus Chriſt. Men hauehave accuſtomed to deuyde the lawe of Moyſes into three kindes, of the which the firſt was commonlye called morall, the other ceremoniall, & the other ciuil. Thou haſt alreadie heard a part of mine opinion and iudgement touching that matter, I hauehave alreadie declared howe that the law of God which we do call morall, the which contayneth the declaration of the euerlaſting wil of God, dyd nothing differ, or at the leaſt very ſmally from that lawe that we call naturall, which God hath engrauen in the harts of men: and y• that lawe written was geuē but onelyonly to make vsus to vnderſtand, and to reſtore vntounto vsus yt goodneſſe which ſinne hath taken from vsus, and to declare vntounto vsus how farre a waye it hath caryed from vsus the innocencie, holynes and perfection, which ought to be in vsus: and ſhould in dede hauehave bene in vsus, if ſinne had not entred into the worlde, and that we had continued ſtill in that eſtate in the which the fyrſte man was created. For ſeing that he was created according to the image of God, there is no doubte but that the will of God, and that which he requyreth of vsus, was printed in that image, which ſhoulde alwayes hauehave gouerned and ruled the will of man, and ſhoulde alwayes hauehave maintayned it agreable with the will of God, and ſhoulde hauehave bene vntounto vsus a lawe for euer. And afterwarde I hauehave alſo declared how that the lawe ceremoniall and ciuile, were nothing els but as dependaunces of that lawe, cōmonly called morale and decalogue, (becau…e that it conteyneth ten commaundementes, which are called in the Scripture, y• ten wordes) to ſerue to lead men in the keping of that lawe, as well concerning thoſe thynges which directlye belonge to God and to his diuine ſeruice, to the which the ceremoniall law hath regard: as vntounto thoſe thinges which touch our neighbour, to the which the ciuile lawes hauehave their chiefe reſpect: whervpon it hath beene declared in what ſorte both the one and the other of theſe two kinde of lawes mighte be abolyſhed & put away, and what liberty we hauehave concerning the ſame through our Lord Ieſus Chriſt.
¶ Of the aboliſhing of the lavve of Moyſes, and of the olde Teſtament, and of the things vvhichwhich ought to be conſidered therin.
T. I HaueHave well vnderſtoode all this, but I do thinke, that I hauehave alſo heard ſay yt the whole law of Moſes was aboliſhed. And in like ſort I hauehave heard ſay yt we hauehave now no more to do neither with Moyſes his law, nor any part of the old Teſtament, but wt Ieſus Chriſt & his goſpel. Wherfore I woulde gladly know of thee if this law of decalogue be alſo aboliſhed or no, or whether we be yet ſubiect vntounto it, or ells that we be clerely free from it, and how we ought to thinke of it. And then I do thinke yt it ſhal be more eaſye for me afterward to vnderſtand, if the diſtinction of the law of rigour and of grace (of the which we hauehave lately ſpoken) be any thing meete in ſuch a matter, and how we ought to vſe both the one and the other. D. Beſide thoſe things wherof we hauehave alreadye ſpoken, we muſte note if we will well vnderſtand thys matter, that thys abolyſhing muſt be conſidered in two ſortes. The one concerning the tranſgreſſion, the other the fulfillyng of the lawe. The tranſgreſſion Leu. ii Gal. iii. Rom. 3. 11 3. King. 4. … Gal. … Ioh. i. iii … Rom. 8bryngeth with it the wrath and curſe of God vponupon yt tranſgreſſour, and maketh eueryevery man ſubiecte to that curſe and wrath. The meane to be deliuered, is by fayth, by the which we embrace Ieſus Chriſt with all the good giftes that are in hym, now it is written that he woulde become ſubiecte to the lawe, to deliuer from ſubiection of the lawe thoſe that be ſubiecte thereunto: and that he being hanged vppon a tree, was made accurſed for vsus, bearing vponupon himſelfe the curſe Gal. 4. Gene. 12. …8which was due for our tranſgreſſion to abolyſhe the ſame, and to make vsus partakers of ye bleſſing of God, which was promyſed to Abraham and to other holy Patriarches and Prophets through him. For it is he that is the true ſeede of Pſal. ….Abraham, in & through whom that promyſed bleſſing was ſprinckled vponupon all people and nations.
¶ Of the difference that is betvvene the faythfull and the vnfaythful, concerning the bleſſing and the curſe of the lavv, through Ieſus Chriſt.
T. VVE may then wel take that which thou ſayeſt for to be the meane whereby the elect and the reprobate, the faythful and the vnfaythfull are deuided and ſundred the one from the other. D. In ſo doing thou takeſt it not amiſſe. For as S. Paule witneſſeth, we are al borne the Ephe. ii. Iohn. 3. 5.children of wrath. But as it is written in S. Iohn: he that beleueth in the ſonne of God, hath eternal lyfe. It foloweth then that he is deliuered from that curſſe, whych bryngeth euerlaſtinge death. And ſo he is deliuered from the lawe, as touching the condemnacion and curſſe wherewith ſhe threatneth all tranſgreſſors. Therfore S. Paule ſaith that ther is no condemnacion for thoſe that are in Ieſus Chriſt Rom. 8which liue after the ſpirite, and not after the fleſh. For Ieſus Chriſt taking vponupon him the curſſe which they had deſerued, hath alſo ſatiſfied the iuſtice of God for them, & payde the debt which the law required. And the obedience whych Ieſus Chriſt did yeld to God his father, and the innocency and the iuſtice that is in hym, is accompted for theirs, as though it were their own properly. Therefore he eſteemeth i. Tim. ii. i. Cor. i. iithem for iuſt. And in conſideracion of this great benefitte, Ieſus Chriſt is called by S. Paule, our conuerſacion, and our iuſtice, and contrarilye according to the teſtimonye of S. Iohn, he that beleueth not in the ſonne of God, dwelleth vnderunder the wrath of God, in the which he is borne, throughe Iohn, iii. vwhich burden he ſhall be throwen downe in to euerlaſting death, and into the very hel, becauſe he hath no part of this benefit of Ieſus Chriſt, with whom we can hauehave no part taking at al, but onelyonly thorow true and lyuely fayth. T. I know that very well.
¶ Of the benefit of Ieſus Chriſt, and of the good thinges that vve receiue by him, and vvhat freedome of the lavve he bringeth to the faythfull.
D. MOreouer, the benefyt that we hauehave in Ieſus Chriſte doth not ſerue vsus onelyonly for the remiſſion of our ſins, and the abſolucion of the ſame which we hauehave committed againſt the law, by the which the curſſe therof is turned in to bleſſing o: but doth alſo ſerue to prepare vsus for the tyme to come, and to bring vsus to the true obedience that the requireth of vsus, to the end that we fal no more again into the fylth and daunger out of the which we hauehave ben deliuered. Therfore Ieſus Chriſt is called not onelyonly our iuſtificatiō, i. Cori. i. iibut alſo our ſanctificatiō. The benefit then that we receiue of him is double: for firſt he blotteth out and wipeth away al the ſinne that he findeth in vsus. After that he doth regenerate vsus by hys holy ſpirit, and doth reforme and make ready our vnderſtandinges and our wyls for to know trulye the wil of God, and to agree vntounto the ſame, and to yeld to God that obedience which is due vntounto him. Therfore, how much the more ſo euer this regeneracion and reformation is perfect in vsus, and the more we drawe nye to that eſtate of innocency, in the which the firſt man was created and ſet, ſo much the more ar we free from the law. For as S. Paul witneſſeth: the law is not ordayned for the iuſt, but for the i. Tim. i.vniuſt.
¶ In what ſorte we ought to vnderſtande that the lawe is not ordayned for the iuſt and the faythful, but for the vniuſt and faythles.
T. HOw doeſt thou vnderſtand this paſſage or text? D. Tel me, to what end was the law geuen? was it not to reſtraine men from euil, and to ſet forward wel doyng? T. That is out of al doubt. D. Then, where ther is no fear of iniquitye and of tranſgreſſion, there is alſo no neede of law. For the iuſt man being ioyned vntounto God, and beyng made partaker of his iuſtice and nature, he is a lawe vntounto himſelfe. For that that he hath the lawe of God prynted in his hart by the meane of that image of God, vntounto the which he is made like. Wherfore, he kepeth hym ſelfe from euerye thyng that he knoweth to be contrarye to the wyll of God, and employeth hym to euerye thyng that he knoweth to be pleaſaunt and agreable vntounto him, not with ſuche a harte & mynd as doth a hyreling, which doth nothing but in hope of hys hyre: or as a man of an euyll mynde whiche refrayneth not from the euyl that he would wyllinglye doo, but onelyonly for that that the puniſhment whych he feareth, holdeth hym from it. For ſuche men doo nothing neither for the honour of God, nor yet for hys iuſtice, who of hys nature is woorthye to be loued and honoured, although there were no rewarde for thoſe that honour hym, nor punyſhment for them that offende hym, and tranſgreſſe agaynſte hys holye ordinaunces. T. Why doo they then doo it? D. They doo it onelye for the louelove of them ſelues. But the iuſt man doth it to honour God, and for the louelove that hee beareth to hys iuſtice, in ſuch ſorte, as he cannot otherwiſe doo, althoughe there were no puniſhment at all ordayned for the tranſgreſſours, nor yet reward for the obedient, as we ſee manye examples thereof among men. For an honeſt man doth not keepe hym ſelfe from being a theefe and a murtherer, for feare of the puniſhment that is appoynted for ſuche offences, but for that he loueth vertue, and hateth vice. Therefore, althoughe that ſuche vyces ſhould not be puniſhed at all, yet would he neuer the ſooner doo them. And therefore the lawe ordayned for theeues and murtherers, is not ordayned for hym, nor maketh hym ſubiect at all vntounto it, as is the theefe and murtherer: for ſo muche as wythout it he doth of hym ſelfe that which the lawe requireth. And therefore in thys manner is the faythfull deliuered from the ſubiection of the law, and in thys ſorte the law is aboliſhed vntounto hym.
¶ Of the cauſes for the whych the vnfaythfull remayne ſtyll ſubiect to the lawe, and wherein the faythfull may alſo be ſubiect vntounto it.
T. THe vnfaythfull remayneth ſtyll ſubiect both in the one and in the other ſorte: for he is not delyuered frō the curſſe of the law, becauſe that hys tranſgreſſion is not wiped away by the bloud of Ieſus Chriſt. And for that that hys wyll is alwayes contrary to the wyll of God, he hath alſo continually neede of the law of God to reſtrayne him, and to prycke hym. And therefore he is not delyuered from the ſubiection thereof, as is the iuſt man. D. It is true. And for that there is none ſo iuſt nor ſo perfect, in whom ther reſteth not continually ſome roote of thys natural rebellion, which through ſinne remaineth imprinted in our entrailes during the time that we abide in thys mortal lyfe: we ſhall remayne ſo long ſubiect to the law, as there ſhall remayne in vsus any rebellion, weakenes, or imperfection, and that we be farre from that perfecte reformation gyuen to the image of God, which is requyred in vsus. The whych ſubiection I doo take, not in that ſorte that the lawe bringeth the curſſe to the tranſgreſſours, for ſo muche as that curſſe is to the faythful turned into bleſſing through Ieſus Chriſt: but I take it in that ſort that the lawe doth ſerue vsus for inſtruction, to teache vsus to refrayne our wil, according to the rule of the wyl of God.
¶ Of the commoditie that the faythfull may alſo hauehave of the law, and in how many ſortes.
T. THe lawe is then alway profitable for vsus. D. Yea, & in ſundry wyſe. For firſt in declaring to vsus the good that we are bound to do, and the euil that we ought to flee, ſhe teacheth vsus to know what great commoditye we hauehave loſte, and in to what miſery & wretchednes we ar fallen by meane of ſinne, to the knowledge whereof ſhee leadeth vsus. And when ſhe hath brought vsus to that knowledge, ſhe doth by thys meane bring vsus to humble our ſelues before God, & to demaund hys grace. For the law ſheweth vsus our onelyonly refuge to be in Ieſus Chriſt, which is he by whom onelye Rom. iiii. vwe may obtayne it. For ſeing that her office is to demaūde of vsus, to the vttermoſt, that which we do owe vntounto God, or els to condemne vsus for defaulte of the ſatiſfaction whyche ſhe requireth of vsus, and that ther is none able to ſatiſfy the leaſt point therin contained, ſhe doth plainly ſhewe vsus that we are dead and loſt for euer, if we hauehave not refuge and remedy els where. For that cauſe S. Paul doth cal her a Pedagoge, to wyt, a leader and a guyde, to bring vsus to Ieſus Chriſt, in whom the helpe and remedy is ſet forth vntounto vsus. Galat. iii Note this paſſageT. That is one goodly matter. D. Afterward, for ſomuche as the iuſtification and regeneracion whych wee obtayne through fayth in Ieſus Chriſt, and through hys ſpirite, is gyuen vsus to none other ende, but onelyonly to ſerue in iuſtice & holineſſe, where as before wée ſerued in iniuſtice and iniquitie: & alſo for ſo much as that fayth (by whoſe meanes Rom. 6. 7.we do receyue all theſe great benefites) can not be ydle, nor without bringing forth the fruits of good works the which God requireth of her, and whereof ſhe is the fountayne & ſpring: the lawe doth greatly ſerue vsus to make vsus to know which be theſe workes, for God requireth none other of vsus: and faith cā bring forth none other but ſuch as God hath declared in his lawe to be agreable & acceptable vntounto him. And for ſo muche as there remayneth continually in oure vnderſtandinge certayne of thoſe darkneſſes, which ſinne brought with it, and that by meanes of the ſame we do oftentimes diſhonour God, what good wyll or intent ſo euer we hauehave, thinking in déede to honour him: the law doth alſo ſerue vsus to lighten and clenſe theſe darkneſſes, & to kepe vsus from chooſing the euyll in ſteade of the good, and to correct that zeale wythout knowledge which may be found in vsus, On the other ſide, for ſo much as it cōmeth often times …et no…eto paſſe that our fleſhe doth cauſe our will to reſiſte that verye knowledge which we hauehave by the lawe of God: the law is very neceſſarye to ſhew vntounto vsus continually that which we yet wante, and to bryng vsus by ſuche declaration, to repentaunce, which is the firſte parte of the preaching of the Luk. xxiii….Goſpell, to make vsus readye thereby to obtayne the other, which is the remiſſion of ſynnes, through the acknowledging of our offences, and the calling vppon the grace and mercy of God, through fayth in Ieſus Chriſt.
¶ Of the agreement of the lavve and the Goſpell, of the olde Teſtament & of the nevv: and of the turning or chaunge of the lavve of rigour into the lavve of grace, & of the lavv of grace into the lavve of rigour.
T. I Doe very well knowe by that which thou ſayeſt, the ignoraunce of thoſe which ſpeake in thys ſorte of the lawe and of the Goſpell, as hath bene alreadye declared. D. Thou doeſt here ſee howe the lawe and the Goſpell, the olde Teſtament and the newe, the lawe of rigour and the lawe of grace, Moyſes and Ieſus Chriſt, do as it were hold Mat. vii. xihandes: and howe the Goſpell doth there beginne where the lawe doth ende, and doth fullye make perfecte and finyſhe that which the lawe beganne, in ſuch ſorte that the one goeth not without the other. And for that cauſe, our Lorde Ieſus Chriſt dyd ſaye, that the lawe and the Prophets had their courſe vntill the comming of Iohn Baptiſte, in whoſe miniſtery the preaching of the law and of the Goſpell were ioyned: and the miniſterye of the lawe dyd end, and the miniſterye of the Goſpell did beginne, to prepare men to that ſame of Chriſt, the which he himſelfe dyd eſtablyſhe in hys perfection: and then afterward the Apoſtles dyd follow and entertayne it by the preaching of the Goſpell. Thou doeſt alſo ſee how by the ſame meane the lawe of rigour is tourned into the lawe of grace, to all ſuch as are made capable therof through Chriſt. But to the other ſorte, it is not onelyonly not ſo muche turned into the lawe of grace, as the grace which is brought by Ieſus Chriſt to the faythfull, doth the more augment the rigour of the ſame againſt the vnfaythfull, which abuſe that grace, and caſt it from them. For the more that the light of the knowledge is plenteouſlye ſpread abroade vponupon the earth, and that God doth ſhewe more aboundantlye the riches of hys grace and mercye, and the more that hys Sonne Ieſus, through whom he doth make vsus part takers of theſe graces and mercies, hath ſhewed hym ſelfe vntounto vsus familiarly, and is not onelyonly more great and more excellent, then all the Patriarches and prophets, Heb. i. iiyea then the verye Aungels, the more greuous and fearefull ſhall the puniſhment be vponupon hym that ſhall deſpiſe ſo great a grace: For he caſteth from hym the meane by the which onelye he may receaue that grace. Therefore where as Ieſus Chriſt ſhould be vntounto hym a louing Sauiour, he maketh hym hys rigorous Iudge, and turneth that lyfe which he hath brought vntounto hym, into death, and the bleſſing into curſſing. Therfore we ought wel to hauehave in mind the warning that the Apoſtle gyueth in hys Epiſtle to the Hebrewes, folowing Dauid, ſaying: if you doo thys days Pſal. xcv. Heb. iii. iiiiheare hys voyce, harden not your hartes, as your fathers dyd in the wyldernes.
¶ Of the bokes of the great and generall Councels of God, contayning the decrees and Canons of the ſame.
T. THou haſt thorowly confirmed me, and haſt wel contented and ſatiſfied my mynde in al theſe matters, and chiefly touching the matter of the Councel, I am fully contented wyth theſe twayne, to the whiche thou doeſt direct me, the which I ſee ioyned together, euen as thou haſte ſayd that the law & the Goſpell, Moyſes and Ieſus Chriſt, the olde and newe Teſtament were one with an other. D. Thou oughteſt not otherwyſe to vnderſtande it. For the Canons and decrees of the firſte, are nothing els then the doctrine of the law and of the Prophetes, and of all the old teſtament, as thoſe of the ſecond are contained in ye doctrine of the Goſpel, and of the new Teſtament, beſyde the which we ought not to looke for any other. T. I am very wel contented wyth the ſame, and I deſire God to gyue me hys grace neuer to turne awaye from it, nor neuer to receaue anye other. But for that that my vnderſtandyng is verye groſe, I would deſire thee to doo ſo…uch for me, as firſt to declare vntounto mee the Decrees and Canons of thys firſte Councell, which is the law of God, gyuen in the mountain of Synaye: and then I hope when I hauehave once well vnderſtoode them, that I ſhall hauehave a good entrye into the vnderſtanding of thoſe of the other Councel, which are contayned in the Goſpell of our Lorde Ieſus Chriſt. D. I am very wel content. But it ſeemeth that we ſhall doo well to put it ouer tyl an other tyme, whē we ſhall hauehave more leaſure.