tractable and do obey admonitions Theoph. It commeth to my remembrance that the article of the Church is set after the article of the holy Ghost because the holy Ghost beareth witnesse within vs that we be members of it Mat. Not only for this cause but especially because it is gathered together by the diuine working of it by the which indeede we are knit together into one bodie with Christ and are partakers of all his giftes that is to say the merit of his death is communicated vnto vs by the which wee obtaine forgiuenesse of sinnes the force also of his resurrection is imparted by the which we shall rise againe in that last day shal liue eternally with him All which things are in the Creed in exact order declared presently after the article of the church Theoph. Hitherto we haue spoken sufficiently of the true Church therefore we haue dispatched the first point that I propounded Of the communion of Saints Let vs therfore come to the other What is the cause that thou saydest we were no lesse ioyned by the holy Ghost with the Church then with Christ Mat. Because it cannot ioyn the faithful with Christ but it doth also ioyne them together among thēselues euen as the members cannot be ioyned with the head but they be also vnited together into the bodie Now this is a most fit similitude and best agreeth to the vniō which we haue with Christ For as the head if it be ioyned with the members guideth them nourisheth them and giueth them life and motion euen so Christ perfourmeth 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 bodie of the Church The faithfull are the bodie of Christ and members for their part Therefore also Christ him selfe giueth his owne name to the Church as when he reproued Paul Act. 9. 4. Saule Saule why persecutest thou me and this he doth because the head and members be one A short exposition of the Apostles Creede Theoph. Thou hast made mee to vnderstand all the articles of the Apostles Creed Neuerthelesse I do desire to the ende the things which thou hast sayd may the better stick in my mind that the summe of the same articles should againe be declared in some short Paraphrasis or exposition as also to be taught how the faithfull may apply them to them selues Mat. Thou desirest a thing except I be deceiued not vnprofitable Therefore euerie one may comprehend the summe of the Creed and apply it to himselfe in these words I put my whole trust in God the father I beleeue in God the Father as in him which will blesse me For I doubt not seeing he is the Father of Iesus Christ but he is also my father and therefore loueth me perfectly and infinitely euen as he him selfe is perfect and infinite Now that will of his cannot be hindered by impotencie Almightie maker of heauen and earth or weakenesse as our earthly parentes are often wont For he is omnipotent and hath all creatures as well those that be in heauen as those that be in earth in his hand to do me good to keepe me safe from all sinnes and to helpe me in all my necessities so far forth as he him selfe shall know to be expedient for me who also doth so keep in bridle and hold backe the deuill all mine enemies that they cannot by any meanes hurt mee And in Iesus Christ his only Sonne our Lord. I do also put my whole trust in Christ Iesus our Lord the onely Sonne of God of the same essence with the Father and the holy Ghost who came downe into the earth that he might lift me vp into heauen which was made man to the ende he might haue the same God with me and I might haue the same Father with him For these be his words I ascend or go vp to my Father Ioh. 20. 17. and your Father and my God and your God Which was conceiued by the holy Ghost born of the virgin Mary suffered vnder Pontius Pilate Who also that he might reconcile mee to God the Father was conceiued by the holy Ghost and borne of the Virgine Marie Moreouer vnder Pontius Pilate he suffred all the reproches which I had deserued For he was bound as a guiltie person that I might be loosed out of the chaine of the Deuill and sinne He was condemned of an earthly Iudge notwithstanding he were most iust and innocent that I which am guilty of innumerable transgressions might be discharged before the tribunall seate of the heauenly Iudge Who in scorne was clothed with purple and crowned with a crowne of thornes that he might make me partaker of his glorious crowne and kingly dignitie Crucified dead and buried Who was nayled to the crosse dead and buried that he might deliuer me from the curse of death and slauerie of sinne and the tyrannie of the deuill Who for me descended into hell while as in the verie time of that passion he suffred both in soule and bodie He descended into hell the fearefull torments of the wrath of God which I had deserued and wherewith I should for euer haue beene ouerwhelmed in hell who also the third day rose againe from the dead that for my sake death being The third day he rose againe from the dead He ascēded into heauen fully ouercome he might giue me life Who finally ascended into heauen from whence I was banished for my sinnes that he might set open a passage for me into it and might in my name take possession of the heauenly kingdome Sitteth at the right had of God the Father almightie But now he sitteth at the right hand of God the Father almighty and there continually maketh intercession for me with his Father and offreth for me the merite of his death that so he may become mercifull vnto me From thēce he shall come to iudge the quicke and dead I beleeue also that at the last day he shall come visibly downe from the heauens to iudge both quicke and dead Neither is there any cause why I should feare or be afrayde of condemnation seeing I shall stand at the iudgement seate of that Iudge which is also my patron and aduocate I do therefore assuredly know that he will giue sentence on my side and absolue me that I may be partaker of his glory I beleeue 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 Sonne who also hath ioyned me with Christ and sanctified me in him Which beareth witnesse with my Spirite that I am the child of God Which maketh request for me with sighs that cānot be expressed Which comforteth me in aduersitie Which kindleth a desire
Theoph. Of the office of Christ First therefore we must see how Christ performed the office of King Prophet and Priest And afterward how hee communicateth the same with the faithfull Mat. He did the office of a king when by his diuine power he deliuered vs from the tyranny of our enemies the deuill sinne and death whom hee ouercame that he might make vs his seruants and subiects to his kingdome which indeed he doth continually exercise in vs when he ruleth vs by the scepter of his word and by the power of his spirite He did the office of a Prophet in that hee declared all the will of God vnto vs by his word he gaue the holy Ghost by the helpe whereof it might be vnderstood of vs and we yeeld our consents vnto it This office also hee exerciseth euerie day when by the ministerie of the word and working of the Spirite he causeth vs daily to profite and to go forward in that knowledge Finallie he did the office of a Priest when vpon the Crosse he offred his body and bloud for vs to God the Father that he might bee a satisfaction for our sinnes The execution of which office is also at this day when he maketh intercession for vs. Now this priesthood of Christ is the truth and fulfilling of all the sacrifices of the old Testament Theoph. Let vs now speake of our kingdome priesthood and prophetship Mat. Apot. 1. 6. We are spiritually kings in Christ that we may ouercome the deuill and sinne 1. Pet. 2. 9. We are Priests through him to offer vp an acceptable sacrifice of praise to God Act. 2. 17. Wee are prophets that being taught the truth wee may teach others and open to them the misteries of the kingdome of Heauen Theoph. It hath bin sufficiently declared how Christ hath deliuered vs from condemnation as also by what means he hath made vs 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 helpe vs to the satisfying of the perfect iustice of God euen as other mens riches profit not to deliuer vs 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 benefite of that vnion we are made partakers of all his spirituall Of the vnion with Christ graces and riches which are no lesse imputed vnto vs before God thē as if they were ours by nature For this cause the Apostle saith Coloss 1. 22. that we are by Christ reconciled in that bodie of his flesh through death By which wordes of his he meaneth that the merite of Christs death pertaineth not to anie but vnto such as be grafted into his bodie and are made his members Theoph. Can therfore no man be partaker of Christs gifts except he be made one with him Mat. He cannot Euen as a woman cannot be partaker of the riches and honor of some great man except she be ioyned with him in mariage that they become one bodie and one flesh the mēbers also cannot draw life from the head if they be not ioyned with it There is therefore no true partaking of Christ except there be an vnion with him For this cause therefore Christ said to the Capernaits Vnlesse ye eate of the flesh of Ioh. 6. the Sonne of man and drinke his bloud ye shall haue no life in you In which words he plainly sheweth that we are not partakers of his gifts vnto saluation except we be as nearely coupled with his humanitie as meate and drinke are ioyned with our bodie which of all others is a most neare vnion For meat drinke when they are digested in our stomach are so turned into our substance that they cannot be distinguished much lesse separated from it Theoph. This doctrine also is aboue the capacitie of man Mat. Ephes 5. 32. It is indeed Wherefore Paule speaking of it saith that it is a great misterie Now if we can neuer so litle see the bodie of the Sunne but our eyes do dazell how can our mindes pierce to that inaccessible light of the diuine maiestie to conceiue his heauenly mysteries such as be the points which we haue hādled first 1. Concerning the Trinitie 2. Of the vnion of two natures in Christ 3. And of coupling the faithfull with the humane nature of Christ It is therfore our duty rather holily to beleeue these three fundamentall points or principles of Christian religion then curiously to examine them by the rule of our reason CHAP. IIII. Of Faith by the which we are made one with Christ and so be partakers of all his gifts Theophilus HItherto I haue hard First that God which is perfectly iust doth no way absolue the guiltie Secondly that men which are most miserable sinners are before the iustice of God guiltie of eternall death Thirdly that Iesus Christ by his death hath satisfied the exact righteousnesse of God which is imputed vnto vs to the end that being set free from condemnation we may be partakers of eternall life so as we be ioyned with him It remaineth therefore that I vnderstand how we are made one with Christ Mat. By faith euen as he him selfe testifieth in the prayer which he made to God for all the faithfull in these words Ioh. 17. 20. Father I pray thee for such as shal beleeue 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 vs. Whereunto also that saying of Paul is to be referred Ephes 3. 17. that Christ dwelleth in our hearts by faith And herevpon it is that these sentences be often repeated in the Scriptures 1 That euery one which beleeueth in him is absolued an◠discharged Act. 13. 39. 2 Is made the child of God Iohn 1. 12. 3 Doth not perish but hath euerlasting life Iohn 3. 16. In which places those things be attributed to faith which we receiue of Christ alone to the ende we may vnderstand that both he and his gifts are committed to vs by faith Theoph. Thou hast touched a little concerning the righteousnesse of faith which I desire to haue declared Of Iustification by thee somewhat more at large for I perceiue that Paule oftentimes speaketh of it Mat. To be iustified before God is to be accompted iust that is to say without blot vnreproueable Now Paule doth often handle this point because it is one of the speciall groundes of our faith For no man can please God but he that is iustified Theoph. How so Mat. Because as God is perfectly iust and holy so he loueth holinesse and iustice on the other side hee hateth vnrighteousnesse therefore we can haue no fellowshippe with him to be partakers of his heauenly glorie except we be perfectly righteous Therefore he saith that no vncleane thing shall
instructed to what temptation each article of the faith is opposed or set against that if at any time neede shall be I may make my vse of them Matth. The vse of the articles of the faith against the sundry tēptations The things which haue bene spoken by me in the former Chapter of the person and office of Christ there is no cause in this place to repeat This onely I will shew that each article is placed in most exquisite order to the end we might acknowledge in Christ remedies against euery kind of spirituall sicknesses and against all the punishments which we haue deserued Psal 51. 7. Ephes 3. As first of all we indeed be conceiued in sinne by meanes whereof it is that wee are the children of wrath The remedie against this euill is that which in the first place we beleeue of Christ Conceiued by the holy Ghost Math. 1. 20 namely that he was conceiued by the holy Ghost that we may know our conception to be sanctified in Christ so as now euen from our first beginning we are by him consecrated to God the Father Theoph. Why was it necessarie that for these things Christ should be conceiued by the holy Ghost Mat. Because the naturall order of humane generation is defiled and corrupted so as it was altogether necessarie that the holy Ghost should haue the worke in that conception to purge and cleanse the substance of the virgin of whom he was conceiued and that thus he might be pure and farre from the blot of originall sinne wherewith if he had bene defiled he himselfe should haue needed a redeemer and mediator so farre should he haue bene from redeeming vs and from being able to reconcile vs to God the Father Ad hereunto that there can be no ioyning of the Godhead with that that is vncleane Theoph. Borne of the virgin Marie Gal. 4. 14. Mat. 1. 13. Wherefore hauing mentioned his conception is it by and by added that he was borne of the virgin Marie Mat. It was to teach vs that he did not onely take our nature as one which was made of a woman as Paule speaketh Gal. 4. 4. Mat. 1. 23. but also that we might know him to be that verie redeemer and Messias promised to the fathers for as much as he was borne of a virgine descending from Adam and Dauid according to the Prophesies of the Prophets and that in the time and place by them appointed Theoph. Why was it necessary that his mother should be a virgin Matth. That both in his conception and natiuitie the worke of God might the more plainer appeare and that there might be nothing whereby to darken it neuer so little Theoph. Declare the other articles Mat. Because after our conception and birth for the innumerable sinnes by vs daily committed we had deserued to suffer euen in this life all manner of reproches and contumelies and besides in time to come hereafter most grieuous torments both in soule and body it is expresly mentioned that Christ suffered all those things for vs when it is sayd Suffered vnder Pontius Pilate he suffered vnder Pontius Pilate for vnder him for vs or in our steed he was bound railed vpon beaten and crowned with thornes Moreouer we had deserued most cruell death with reproch and shame this also Christ suffred for vs Crucified Mat. 27. 35 For he was crucified between two theeues which kind of death was accursed of God himselfe for it was appointed for euill doers wicked men Dead But by dying he ouercame death so as death is now to vs not deadly but making aliue Mat. 27. 50 Moreouer the Iudge is named vnder whō he suffered not so much to proue the certainty of the story as to teach vs that Christ notwithstāding he were most iust innocent was for vs condēned before an earthly Iudge as a guiltie person that by his most vniust condemnation we should haue full absolution and discharge before the Iudgement feate of God Theoph. I desire to haue that more largely declared by thee which I heard euen now of the death of Iesus Christ namely that by dying he ouercame death so as it is not now deadly vnto vs but making aliue Matth. How Christ brought death to death That thou mayest vnderstand these things rightly it is to be knowne that death whē it wold haue swallowed vp Christ in whō is the foūtaine of life was it selfe swallowed vp of him so as he became deadly to death according to the Prophesie of Hosea Hos 13. 14. O death I wil be thy death Seing therfore by the death of Christ death is swallowed vp in victorie now the faithfull are deliuered frō the tyrannie of it There is no cause then why we should feare it nay rather let vs be bold to prouoke and as it were to challenge death with the Apostle crying out 1. Cor. 15 54. O death where is thy victorie Theoph. But it doth still daily exercise it tyrannie vpon the faithfull for it killeth them Mat. Death deliuereth the faithfull frō innumerable deaths Nay rather cleane contrariwise For while it seemeth to kill them it deliuereth them from a thou-and deaths that is to say from the innumerable troubles of this world to the end they may liue most blessedly in the heauens Theoph Let vs go forward to the rest Mat We had deserued that our bodies after death should be thrust into the graue which is deaths prison and that our soules should be cast downe into hell to be tormented with euerlasting paines Christ that he might remedy both these euils would haue his body buried that so he might pursue death it selfe being ready to dye into his owne hold that is to say into the graue whose nature therfore he changed so as it is no more to vs the goale of death but a place appointed of God wherin our bodies are kept against the day of the glorious resurrection For this cause the scripture affirmeth Acts. 7. 60. 1. The. 4. 13 that the faithfull departed are not dead but a sleepe Whereupon it came to passe that the fathers of the primitiue church named those places wherein the bodies of the faithful were buried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say sleeping places Moreouer Christ would tarrie in the graue some dayes that so it might certainly appeare that he was dead indeede But then he descended into hell for vs He descended into hell when he endured those most extreme torments and sorrowes euen the wrath of God which we had deserued Now those were the euerlasting punishments Mat. 26. 38 which we should haue suffered Vpon the feeling of these sorrowes he sweat bloud in the garden and not for feare of bodily death for otherwise he should haue bene the most fearefull of all other men Moreouer these sorrowes caused Luc. 22. 44. Mat. 27. 46 that in the verie agonie he cryed out my God my God why
hast thou forsaken me Yet not that God euer forsoke him but because hee was in out steed and offred himselfe to his Father as a baile for vs it was necessarie that his diuinitie should be hidden for a time vntill the humanity had suffered all the things which both here and in the world to come we had deserued Howbeit the punishment which in respect of vs was eternall and endlesse in Christ was made temporarie and hauing end because he himselfe is eternall and infinit and therefore he put an end to those euerlasting punishments wherunto we were accursed Theoph. But this article of Christs descending into Hell is placed in the Creed after his buriall wherefore it seemeth that it cannot be referred vnto those paines which he suffered before death for the order it selfe is against it Moreouer this selfe same thing seemeth to bee contained in another article euen in that he suffered vnder Pontius Pilate in which words not those paines onely are to bee vnderstood which hee suffered in his body but those also which he suffered in his soule Mat. This article of Christs descending into Hell cannot otherwise be expounded but as it hath beene expounded of me for if it be referred to his buriall as some would haue it bringing for the confirmation of their opinion those places of Scripture wherein the graue it selfe is called by the name of Hell it shall bee nothing else but a repetition of that which is farre more plainely set out in the former Article which indeede doeth not agree to so short a summarie as the Creede is Much lesse is this article to be vnderstood of Christs soule going downe into the place of the damned For Christ said to the theefe this day shalt thou Luc. 23. 43. be with me in Paradise Moreouer there was no such thing further required for as much as all things were finished vpon the Crosse for he said a little before his death it is finished Concerning the order or method Ioh. 19. 39 it hath beene before declared by vs that they which wrote this Creed looked vnto this that in each article they might set before vs the seuerall remedies which be ministred vnto vs by Christ against all kindes of temptations and spirituall discases Therefore they would not onely expresse the paines which he suffered in his body but also the fearefull torments which he suffered in his soule and which vnto vs are most terrible for these we haue deserued to endure for euer in Hell it selfe the temptations whereof farre exceedeth that which ariseth of the afflictions of this life yea and of bodily death Wherefore hauing comprehended all these paines generally in this Article hee suffered vnder Pontius Pilate afterward they would handle them particularly And first of all those which The order of the articles which respect Christ he suffered in body in these words Hee was crucified dead and buried for they purposely ioyned his buriall that as it were in one rowe they might comprehend all things which appertaine to the abasing of his body Which being declared they added those horrible torments which he suffered in his soule in these words Hee descended into Hell Which they did to the end we may vnderstand that Christ when hee had suffered all the things which we should haue suffered in Hell did as much as if by a locall descending hee had descended into Hell it selfe and that therefore we are free from it Theoph. Now do I verie well allow the exposition of this article which you haue deliuered as that which bringeth vs no small comfort Yea I do verie well like the order it selfe For it is easier to applie the sufferings of Christ to our selues when they are reckened vp in that order wherein we should haue suffred them then in any other Mat. Thou iudgest rightly for the temptation of the second death that is to say of the punishments which abideth for vs in hell is wont to come into our minds after the temptation of the first death Theoph. Declare vnto me the other articles Mat. The third day he arose againe The resurrection followeth by the which Christ ouercame death hell sinne yea and the Diuell himselfe and triumphing ouer them and leading them captiues Act. 10. 46 Ephe. 4. 8. He ascēded into heauen Act. 1. 9. he ascended into Heauen whither he is gone vp with the greatest glorie not so much for himself as thereby to open a way for vs and to take possession of it in our name vntill our soules come to possesse it after death and body and soule together after the resurrection But because so long as we here liue euen after wee are by faith made partakers of Christs gifts wee fall into manie sinnes which are wont to trouble our consciences and to weaken our faith it is by and by added And sitteth at the right hād of God the father almightie that he sitteth at the right hand of the Father to the end we might know and be assured of that intercession which hath before beene mentioned And so we might vnderstand that after hee had once suffered death vpon the Crosse for our sinnes he doth continually offer the merit thereof vnto his father for vs and therefore causeth the father himselfe to be fauourable vnto vs. Which thing Paule sheweth in these words Christ is at the right hand of the Father Rom. 8. 34. and maketh request for vs. More he vseth that great authoritie whereunto hee is aduanced to the gouernment help of his church against all the hurtes that might come vpon it and to the accomplishment of our saluation Finally because such is the weakenes of our faith some feare of condemnation may assaile our mindes in that last daie Mat. 16. 27 wherein the Lord will render to euerie one according to his workes therefore that this temptation may bee met with it is said further that Christ which is our intercessor shall also be our Iudge And this is the meaning of that article Frō thence he shall com◠to iudge quick and dead wherein we beleeue that hee shall come to iudge quicke and dead euen that we might be without all feare of condemnation and contrariwise certainly know that by the sentence of the Iudge himselfe we shall obtaine saluation Theoph. Who are those quicke and dead who thou sayest shal be iudged of Christ Math. The quicke are they which at that daie shall be aliue who also as Paule saith 1. Cor. 15. 52 shall bee changed in the twinckling of an eye and the dead are they whom death before shall haue taken out of the companie of the liuing Theoph. But is it necessarie that the dead should rise againe in that daie of whom iudgement was giuen before whether they be good or euill Mat. These thinges shall not let their appearing at that daie and that for two causes 1 The first because that first iudgement pertaineth onely to the soule but the later to
The signe of this Sacrament is water which signifieth the bloud of Christ that is the force of his death because it hath that effectuall working in cleansing our soules from the filthinesse of sinne which materiall water hath in clensing our bodies Thereupon this Sacrament hath the name of Baptisme for it signifieth washing Now thou hast the signe The sacramentall rite But the sacramentall rite is that he which is to bee baptized be sprinckled with water or dipped in it which was vsed in formet times and by it two thinges were signified vnto vs. 1 First that our soules are sprinkled with the bloud of Christ that is bee indeed partakers of the merite of his death by the which we obtaine full forgiuenesse of all our sinnes 2 Secondly that we be regenerated into a new life Therefore Baptisme of Paule is called the lauer of regeneration by the which wordes those two giftes of God that we haue by Baptisme are excellently noted Theoph. How can the sprinkling of water be a signe or token of our regeneration Matth. The scripture is wont to set downe two parts of it namely the mortification or death of the old mā and the rising againe of the new man as it hath beene saide of vs in his place But this mortification which hath the force and working from the death and buriall 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 giuen it or being swallowed vp of death it selfe were buried with Christ Then followeth the resurrection of the new man which hangeth vppon the resurrection of Christ and is represented by the waters making cleane For by it is signified that together with him wee doe rise from the graue of death to become new creatures Theoph. There be yet behinde the promise commandement of this Sacrament Mat. The promise and commandement The words of Christ set down by Matthew doe containe both Mat. 28. 19 Go teach all nations baptizing them in the name of the Father the Sonne and the holy Ghost Theoph. The commaundement I see but not the promise Matth. It is contained vnder the commandement For when any is baptised in the name of the Father Sonne and holy Ghost it is as if it were said vnto him By this visible signe I do assure thee that all thy sinnes 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 heauenly father who for this purpose doth be the power of the holy Ghost communicate vnto thee Christ Iesus his sonne with all his benefites and doth vnite thee vnto him so as thou art made partaker of him Seeing therfore Christ commandeth that these things should bee preached it is not to be doubted but that he promiseth the thing it selfe Baptisme therefore is giuen vs of God as it were writings sealed by the which hee assureth vs of the full forgiuenesse of all our sinnes Theoph. What sinnes thinkest thou bee done away by Baptisme onely originall sinne Matth. What sinnes be put away in Baptisme That indeede is first done away not that it doth not remaine in vs but because it is not imputed The same also we may affirme of other sinnes that bee effects of it for they bee put away by this Sacrament they be put away I say both those that be past those that are to come The words therefore deliuered of the Minister in Baptisme by the commandement of God namely I Baptise thee in the name of the Father Son holy Ghost should alwayes be in our eares euen vntill the last gaspe by them ought we to be assured of the full forgiuesse of our sinnes For the bloud of Christ in the which we are once Baptized is neuer drawne dry but is alwayes fresh as the Apostle speaketh that is full of officacie and strength to the continuall washing away of all our filthinesses and iniquities Theoph. Of our vnion with Christ Thou saydest in the expositiō of this promise that in this Sacrament the Father did communicate Christ his benefites vnto vs. But both the signe of it the Sacramētall rites do onely represent vnto vs the participation or fellowship which wee haue with his death but not the community we haue with his body Matth. We haue taught in the first booke that no man can be partaker of Christs benefites which is not made one with him the one therefore followeth vpon the other By these things therefore it is proued that by Baptisme wee bee truely made partakers both of Christs body and of his benefits which also Paul confirmeth in these wordes So many of you as be Baptized Gal. 3. 27. into Christ haue put on Christ Theoph. I come againe to the institutiō of Baptisme wherein Christ saith to his Apostles Go teach all nations Mat. 28. 19 Baptizing thē in the name of the Father Sonne and holy Ghost What is the cause that Christ cōmandeth his Apostles to teach first before they Baptize Matth. The reason is most euident for seeing the Sacraments be as seales of the word it is sit that euery Why Christ would haue the word preached before Baptisine he ministred one should be first instructed in the doctrine before he be Baptized or confirmed in the same doctrine excepting onely the childrē of the saithfull 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 faithfull and of their seede which selfe same thing God confirmeth in the law when he saith Evod. 20. That he is such a one as sheweth mercy to a thousand generatiōs of those that loue him and keepe his commandements Seeing therefore the children of beleeuers appertaine to the couenant of God it is not to be doubted but that the Sacrament of it namely Baptisme is to be ministred to them Which is againe confirmed by the example of the Israelites who by the commandemēt of God Circumcised their children the eight day Theoph. Is there the same reason of Baptisme and of Circumcision Matth. The agreement betweene Circumcision Baptisme Yea altogether and in very deed it is one the selfe same Sacrament as concerning the substance For Baptisme came in stead of Circumcision after the comming of Christ by the which the gifts of God were not diminished but increased vnto vs. For euen as the Sacramēts of the new Testament are far more easie more significāt then the Sacraments of the old Testament so the force working of them is farre greater Theoph. But what profit can there come by Baptisme to a child without vnderstanding and knowledge Mat. Much if thou consider both the glory of God the comfort of the parents and finally
tongues to deceipt the poison of Aspes is vnder their lips Psal 10. 7. Whose mouth is full of cursing and bitternesse Their feete are swift to shed bloud Isay 59. 1. Destruction and calamitie are in their wayes And the way of peace they haue not knowne The feare 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 authoritie and credit touching this matter Theo. But how could it be that man the most excellēt creature of al others should be so much corrupted Mat. It was not by his first nature for he was made like vnto God but by originall sinne wherewith Adam by his disobedience in eating the forbidden fruit infected himselfe and all mankind Theoph. Tell me what that likenesse of God is wherin thou sayest the first man was created as also the originall sinne wherwith mankind was tainted afterward Mat. Of the Image of God The likenesse of God was that the vnderstanding of man was lightened with the true knowledge of God and of the worship due vnto him That also he had a right will framed to the obediēce of God Now it is called the image or likenes of God because in those excellent gifts man did shew set out the wisedome goodnesse and power of his creator But when Adā by rebellion fell frō this his estate he was depriued of this likenesse together put on the likenesse of the deuill 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 seruice 2 Wickednesse for he hated vertue and loued sinne 3 Weakenesse vnto all goodnesse Of originall sinne And this is the blot of the originall sinne which being within vs as a fire of wickednesse and lust doth cōtinually breath out the fruits and effects of it to wit vngodlinesse and vnrighteousnesse Theoph. But that corruption seemeth to be accounted rather a punishment of Adams sin then sin it selfe Mat It is indeed a punishment of sinne the fountaine and welspring of all sinnes Neuerthelesse it is also sinne and worthy of death euen as Paule saith As by one mā sinne came into the world and death by Rom. 5. 12. sinne and so death went ouer all men through him in whom we haue all sinned that is to say were infected with originall sinne Theoph. But how could Adam make all his posteritie partakers of that infection of sinne Mat. By generation For he could not beget any children but such as were like himselfe euen as a viper bringeth forth none but vipers Now it is called originall sinne to shew that we are corrupted not by any wickednesse taken to vs or farre fet but that we do bring with vs corruption bred within euen from our mothers wombe Which Dauid confesseth of himselfe Psal 51. 5. Behold I was borne in iniquitie and in sinne hath my mother conceiued me CHAP. III. Of the knowledge of Christ who hauing satisfied for vs the perfect righteousnesse of God hath opened a way to his infinit mercy through the which at length we may come to eternall life Theophilus LEt vs repeate the order of our former speach Forasmuch as God cannot denie his iustice neither yet shew mercy without the vpholding of his iustice and man is so corrupt as hath bin declared by thee out of the Scripture he cā looke for nothing else but he wrath of God and eternall death Mat. God himselfe hath giuen the sentence For he saith by his Prophetes Deut. 27. 26. Cursed be euery one that continueth not in al things written in the booke of the Law to do them And againe Ezech. 18. 4 The soule that sinneth that shal die Which things are to be vnderstood as well of the eternall death as of the natural as it is expressed by the Apostle Iohn But in Christ there is Apoc. 21. 8. remedy offred vnto vs. Therfore the knowledge of him in the holy Scriptures is ioyned with the knowledge of Ioh. 17. 3. God by the which we may attaine eternall saluation Theoph. Let vs therefore speake of the knowledge of Christ And first of all declare thou those things which concerne his person and then we shal see what remedy is brought vnto vs by him for our saluation Mat. Of the perso◠of Christ Concerning the person of Iesus Christ he is the eternal Sonne of God which tooke vpon him the nature of man that is to say was made man in soule and bodie like vnto vs in all things sinne onely excepted Therefore the nature of God and man are so ioyned together in him that they make but one person Hee hath also but one Father and one mother A father in respect of his Godhead a mother in respect of his māhood the Virgine Marie of whose substance hee was conceiued by the power of the holy Ghost Theoph. Prooue all these things briefly out of the word of God Mat. Saint Paul speaking of Christ saith when the fulnesse of time was come God sent his sonne made of Gal. 4. 4. a woman When he saith that God sent his Sonne he declareth that Christ is the second person of the Trinitie and therefore God which also elsewhere hee confirmeth in these words Who is God ouer all blessed Rom. 9. 5. for euer But when he addeth made of a woman he plainely declareth that hee is verie man Which also he affirmeth elsewhere in these wordes 1. Tim. 2. 5. There is one God also one Mediatour of God and men the man Christ Iesus Whereof it followeth that Christ is verie God and man For although each nature hath it own property remayning distinct to it selfe yet to the end we may vnderstand that in Christ they be ioyned together by a most neare bond so as they make but one person the Scriptures oftentimes say that of the Diuinity 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 saide of the humanitie which appertaine to the Diuinitie whereunto that saying of Christ is to be referred no man ascendeth vp into heauen but hee which came downe Ioh. 3. 13. from heauen euen the Son of man which is in heauē Theo. Declare a little more plainly what thou meantest by this when thou say dest that each nature hath his property remaining distinct vnto it selfe Mat. The diuinity was not changed into the humanitie for it remained eternall infinit and impassible Againe the humanitie was not turned into the Godhead For before the death and resurrection of Christ it was passible 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 contrarie to the nature of a true body Theoph. This doctrine againe
corner stone elect precious in whom whosoeuer beleeueth shall not be ashamed Hee addeth also out of the Psalme The stone which the builders refused is made the head of the corner that is to say vpholdeth all the building Theoph. Hitherto we haue heard sufficiently of the second thing testified in the praise of the church wee must come to the third Why is it called the mother of vs all Mat. First because God therein hath begotten vs with the incorruptible seede of his word And then because he hath put vs ouer vnto it as to a speciall good mother to be guided and brought vp that wee may daily wax elder in faith vntill we come to the inheritance of our heauenly father Wherefore whosoeuer refuse the gouernment of this mother can neither haue God for their father nor claime to themselues any right in his inheritance Theoph. Why the Church is called holy Let vs consider the verie 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 Paule speaketh It is sanctified after that hee hath cleansed it by the washing of Ephe. 5. 26. water through the word As if he should say that it was made cleane from all sinne by the precious bloud of Christ which is daily presented vnto vs both in the word and in the Sacraments The other cause is for that the members of it which indeede are regenerated of the holy Ghost and sanctified do apply themselues diligently to holinesse of life wherein by the benefit of the ministerie of the Church they go forward euerie day somewhat Notwithstanding in themselues it is certaine they bee defiled with manie filthinesses and sinnes which indeed are not imputed vnto them for they are partakers of Christes merit by whose helpe they obtaine forgiuenesse of sinnes Theoph. Let vs come to the other title of the church why is it called catholicke or vniuersall Mat. Why the Chuch is called catholicke That wee may vnderstand it is not now tyed to anie certaine place or people as wee read it was vnder the Law before the comming of Christ but that it is dispersed and scattered throughout the whole world and distinguished into manie members which are particular Churches gathered together in sundre places which notwithstanding make one bodie of the Church for they bee endued with the same faith and hope in Christ Theoph. Of the church before Christ It may seeme then that the Church which was before the comming of Christ was diuerse from ours Mat. Thou gatherest ill for although in some circūstances it differed from ours yet it was one Church in substāce for as much as both of them acknowledge 1 One and the selfe same father God 2 One Iesus Christ redeemer and mediator 3 Because also that old Church had the same hope with vs namely to obtaine saluation by faith in him by the which faith the beleeuers euen then cōmunicated with his bodie and therefore were partakers of all his gifts 4 Because they had the same ministery of the word and sacraments with vs as concerning the substance Theoph. But how could this bee that the faithfull should bee partakers of the true body of Christ which was not yet borne Mat. It was then indeede spiritually receiued by faith as it is this day of vs this only is the difference that our faith looketh to Christ now lōg ago manifested but the faith of those auncients looked to Christ which was not then come Neither were they therfore excluded from the true partaking of him For all things are present with God Hence is that of Iohn The Lambe meaning Christ slaine euen from the Apoc. 13. 8. foundations of the world Christ also confirmeth the selfe same thing when he saith Ioh. 8. 56. Abraham reioyced to see this my daie and he saw it and was glad Theoph. But be there anie places of scripture whereby this may bee determined that the faithfull which were vnder the law were in deed and truly partakers of Christes body Math. 1. Cor. 10. 3 There be For Paule saith That all the fathers did eate the same spirituall foode with vs and that they all dranke the same spirituall drinke for they dranke of the spirituall rocke that followed them and that rocke was Christ By which wordes hee meaneth that the fathers by their Sacraments did no lesse communicate with the body of Christ and his gifts thē we do at this day by outs Theoph. What therefore is the difference betweene their and our church Mat. There be reckoned not one but foure 1 First because the old church did set forth Christ his death and resurrection darkely by certaine outward ceremonies as sacrifices lights washings and such other Col. 2. 17. which of the same Apostle are called shadowes of things to come but the body is Christ Wherefore seeing that by his comming hee hath put an end vnto those ceremonies he hath now laide himselfe open vnto vs farre more plainly For he commeth forth as it were in the mid-day abounding with his gifts that euerie one may see and know them For this cause the Apostle compareth the fathers which liued vnder the Law vnto children which did learne as it were their letters and first grounds to giue vs to vnderstand that wee may be called learned and skilfull 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 farre greater which mortifieth our flesh so as we do more earnestly obey his commandements according to the promises declared by the Prophets This is the couenant Ier. 31. 33. which I will make with the house of Israell After those daies 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 wil cause you to walke in my statutes and to keepe my iudgements that you may do them Yet not that the godly before the comming of Christ were without the Spirit of regeneration but that we might be taught how the Lord in the very cōming of Christ by whose bloud hee renewed the couenant with vs did more aboundantly bestow his giftes vpon his people For this cause the Lord did suffer not a few blemishes of the Israelites which among vs were not to be borne no otherwise then as a most wise Father will beare with many childish faults of his sons as long as they be children but when they be come to yeares he will in no case beare them Theoph. I would haue thee shew me some example Mat. Mat. 19. 8. I will alledge one The bill of diuotsement which was nothing else but a libertie to put away the wife euen for the smallest cause But the Lord affirmeth
in vs to lead our liues in the obedience of God strengtheneth vs and finally giueth vs the gift of perseuerance to the end Cōfirmeth me against all temptations If at any time I fall it raiseth me vp by true repentance and promiseth to be with me with his grace euen vnto death The holy Catholicke Church I beleeue the Catholick Church gathered together by the power of the holy Ghost that is to say the company of the faithfull chosen of God which are scattered throughout the whole world of whose number I do certainly know my selfe to be one I beleeue that all we which are faithful are so vnited The cōmuniō of saints and ioyned with Christ our head that we are made partakers of his gifts that is of the merite of his death and the power of his resurrection The remission of sins Resurection of the body The life euerlasting Whereupon I am assured of the full forgiuenesse of my sinnes and of my glorious resurrection in the last day which the partaking of eternall life shall follow together with all the faithfull and elect with whom he shall for euer be praysed of me in the heauens Theoph. I haue verily heard of thee an excellent Paraphrasis or short exposition of the Apostles Creede such a one as doth not a little serue for edification But that thou mayst prouide for and helpe the memorie of the vnlearned draw all this into as short a summe as thou canst Mat. The summe of the Creede It cannot be made shorter then if thou say I put the whole hope of my saluatiō in one Iesus Christ crucified who being giuen vnto me by the mercie of the Father communicateth himselfe vnto me by the power of the holy Ghost to make me partaker of the merite of his death and also of eternall life Now this agreeth with that which the Apostle saith 1. Cor. 2. 2. I determined to know nothing among you but Iesus Christ and him crucified Theoph. I am fully satisfied with this exposition of the Apostles Creede and it containeth many things which bring no small comfort to the hearers And I pray our good and heauenly Father to engraue them in our hearts by the working of the holy Ghost that so we may earnestly acknowledge stedfastly beleeue that immeasurable loue wherewith he loueth vs in Christ Iesus By whō he hath redeemed vs from euerlasting death and hath taken vs for his children that at length we may be heires of his kingdome Mat. But now night draweth on wherefore I would aduise that we put off the rest till to morow Farewell Theophilus Theoph. Fare thou well also Matthew The end of the first Booke THE SECOND BOOKE OF CHRISTIAN Religion wherein the testimonies of our saluation are declared CHAP. I. Of good workes by the which the faith that is hidden in our hearts is manifested that it may be seene and knowne Theophilus GOd saue thee most dearely beloued Matthew Mat. God saue thee also most louing Theophilus hast thou thought vpon the things which were handled of vs yesterday Theoph. Yea indeede most diligently in somuch as they occupied my mind in my sleepe wherof to make proofe if it be not troublesome to thee I will comprehend them in a short summe which shal be as an entrance for vs to the rest Mat. Thou shalt do me a very great pleasure Theoph. The summe of our speach yesterday may be referred to foure heads 1 The first whereof is of God distinct in three persons Who also by his prouidence gouerneth all things is most perfectly iust and most perfectly mercifull 2 The second is of man who being by his owne nature a most wretched sinner is guiltie of eternall death before the iudgement seate of God 3 The third is of Christ Iesus whose death is a most present remedie for vs against death 4 The fourth is of faith wherby that remedy is applied to vs for our saluation Now vnlesse I be deceiued order requireth that we speake of good works which do necessarily cleaue vnto faith be effectes of it Moreouer seeing in the first Chapter of the former booke it hath bene declared what manner one God is and in the third and fourth Chapters what a one he sheweth himselfe towards vs this one thing seemeth now to remaine that we vnderstand how we should carrie our selues toward him that is to say what works are to be done of vs that we may obey him and be acceptable to his Maiestie Mat. Thou hast verie well deliuered the summe of our yesterdayes talke I do also allow the order propounded by thee concerning good works This one thing remaineth that thou moue thy questions of thē in some easie method to the end that this place which of it selfe is somwhat intricate and doubtfull may be plainly and clearely handled of vs. Theoph. I haue no easier order then that which somtimes I learned of thee namely that all this discourse be brought vnto three heads 1 First what be the good works to be done of vs that we may please God 2 How those works may be performed of vs. 3 And thirdly to what end they must be done and what is the vse of them But in the former booke when we spake of regeneration we did sufficiently discusse that second point For we taught that man of himselfe could do no good thing and that God by his spirite wrought in vs both to will and to be able to do There are therefore behind the two other points to be examined of vs which will cause vs to deuide this Chapter into two parts if it so seeme good vnto thee The first part of this Chapter sheweth what good workes are to be done of vs. Theoph. Let vs therfore come to the first part namely what good works are to be done that we may obey God Matth. Before we go any further we are to call vpon him without whose guidance no good thing can be thought much lesse performed of vs. I do therefore pray our good God and heauenly Father to giue vs the spirite of wisedome and vnderstanding that the things which we shal speake of good works may agree with the truth so as they may tend to his glorie and the building vp of his Church Now Theophilus do I answer vnto thy question that we must do those good works to obey God which himselfe hath commanded in his owne Law Theoph. Why so Mat. For he hath plainly forbidden that any thing be added vnto it or taken from it and that any man should turne aside from it either to the right hand or Deut. 4. 2. Deut. 5. 32. to the left Theoph. What if men be so rash that they dare do it Mat. The Lord will not accept their foolish deuises for good works but will demand of them that which in former times he demanded of the Israelites Isay 1. 12. Who required these things at your hands Theoph. I confesse it to be a most
so wholly occupied in their superstitions ioyned most nearely with Idolatrie and do so swell with a vaine opinion of merite that they easily despise and set light by the lawfull keeping of Gods commandements which daily experience doth plentifully witnesse The third commandement Thou shalt not take the name of the Lord thy God in vaine for the Lord will not hold him guiltlesse that taketh his name in vaine Theoph. We haue beene long in the exposition of the second commandement because the matter it selfe required it Now we are to come to the third And first let vs see how many parts there be of it Mat. Three as of the former In the 1 First is forbidden the rash vse of Gods name 2 In the second is commanded the sanctifying of it and this is contained vnder the prohibition 3 The third is a threatning against the breakers of this commandement Theoph. That the exposition of this commandement may be the easier I will demand three things 1 First in what sence the name of God is taken in this place 2 Secondly what it is to take the name of God in vaine 3 Thirdly how many waies it may bee taken in vaine declare what the name of God signifieth Mat. The first part of the third command of Gods name It is first taken for God himselfe as it easie to gather out of the words of Moses Deu. 28. 58 If you shall not keep to do all the words of this Law which are written in this booke to fear that glorious and terrible name the Lord thy God the Lord will make thy plagues wonderfull Secondly it signifieth all those things which concerne his glorie as his word and workes Theoph. But now what is it to take the name of God in vaine Mat. How the name of God is takē in vaine To speake of God or his wordes or workes contemptuously lightly and rashly that is to misuse and to do wrong to his Maiestie For this cause he sayd rather the name of the Lord thy God then my name For this he meant that seeing the Lord is our God we ought to thinke so reuerētly of his Maiesty that to vs it should be most holy without all pollution or disdain Theoph. How manie waies it is taken in vaine Nowe we are to see how manie wayes the name of God is taken in vaine which is the third point of the first part of this commandement Mat. It may indeed be taken in vaine sundrie wayes which notwithstanding I will reduce vnto fiue 1 The first which is also the most grieuous is blasphemie that is rayling namely when a man doth not onely speake contemptuously of God but doth also vse reprochfull wordes and such as sauour of contempt against his Maiestie as they do that renounce God To whom also wee do ioyne all those that trample vnder their feete the most holy mysterie of our saluation that Christ hath wrought for vs and euery where do sweare by his death blood bodie and parts therof as his head and belly and that most commonly purposely not being stirred and moued by anger although indeed there be no anger which can excuse so horrible blasphemie before God Theoph. Such men verily be far off from giuing those thankes which we owe vnto him that he vouchsafed to take vpon him our humane nature and that in it to deliuer vs from euerlasting death he would be abased to the death of the crosse full of reproch Mat. Thou sayest true And therin they shew themselues worse then the very Iewes of whom he was crucified For if they had known him they would not haue 1. Cor. 2. 8. crucified the Lord of glorie saith Paule Therefore except they repent it will atogether come to passe that to their great euill they shall feele his most iust wrath iudgement for as much as they do purposely so profane the benefit of redēption procured vnto vs by him Theoph. Let vs examine another way by the which the name of God is taken in vaine Mat. The prophaning of gods word When we do abuse the holy Scripture which is done specially three wayes 1 First when it is prophaned by ridiculous scoffes and mockings as drunkards and vngodly persons are wont 2 Secondly when it is corrupted that is wrested otherwise then the true sense is as hereticks do 3 Thirdly when any abuseth it to enchantments or sorceries for the healing of men or beastes such like Theoph. But they which heale diseases especially of men by that meanes say that there is no sinne in it seeing they vse good works whereof there followeth a verie good effect namely good health for the most part restored to the sicke Theoph. The deuill vseth to assaile men disguised that is to say he changeth himselfe into an Angell of light to the end he may be the better receiued 2. Cor. 11. 14 For he knoweth that if he were knowne all would abhor him Therfore he can find no better colour then if he make shew of the word of God which neuerthelesse is both corrupted by him and wrested from the true meaning euen as he doth with hereticks or else it is turned from the right and lawfull vse namely doctrine reproof correction and instruction to the healing of bodies and such other delusions wherewith both it is prophaned and the name of God is taken in vaine Whereupon it is plaine that the healing which sometimes followeth those deceipts and iuglings be not of God against whō there is that way great sinne committed but from the Deuill Theoph. Canst thou proue that those kinde of healings be of the Deuill Mat. Yea indeed and that most easily For God vseth onely two wayes to the curing of diseases whereof one is naturall and ordinarie namely by the helpe of medicines whereinto he hath put that vertue force the other is besides the course of nature miraculous when God him selfe doth it by his owne power But that way of healing by rehearsing wordes of the holy Scriptures cannot be called ordinarie or naturall for as much as the word of God is not giuen to heale bodies but soules neither can it bee reckened among the miracles which proceed from the power of God For the power of God is not tyed to the vttering of certaine words notwithstanding they bee verie good or else there were not anie which might not doe miracles at his pleasure which in verie deede is most absurd For thereupon it should followe that God declareth his power not according to his owne will but according to our pleasure Therefore no man ought to doubt but that these kinds of healings be of the Deuill and not of God Theoph. They obiect that it is not like that the Deuill the enemie of mankind should regard and care for the good health of men Mat. That which traitors and poisoners are wont to do namely to flatter thee for a time to the ende they may afterward lay handes vpon thee the
is of things that concerne our saluation such as the Sacraments be Theoph. Why is it againe required that there bee a promise added Mat. The third condition Because vnlesse there be a promise the Sacraments shal be vnprofitable vnto vs. Now that promise which on the behalfe of God hath the effect is as it were the soule of the Sacraments whereupon all their force and efficacy dependeth and not vppon the holinesse or worthinesse of him of whom they bee ministred or vpon the vertue of some wordes pronounced Therefore without that promise the Sacraments shall be nothing else but vaine and fruitlesse ceremonies Theoph Thinkest thou that the Sacraments if they be ministred of some wicked man and hipocrite haue as much efficacie and force as if they were ministred by some good man Mat. I thinke it so as on our part we bring nothing to hinder it as good seed if it finde good ground will beare fruit notwithstaÌ„ding it be sowen of some naughty Vpon whoÌ„ dependeth the efficacy of the Sacraments The number of the Sacraments and wicked man For the vertue of it hangeth not vpon the lower as the Sacraments do not vpon the Minister but vppon the blessing and grace of God alone Theoph. Let vs come to the number of the Sacraments How many be there in the Christian church Mat. Two namely baptisme and the Lords supper Theoph. Seeing they declare vnto vs one thing euen as the word doth namely the loue of God toward vs in Christ what is the cause that they be two in nuÌ„ber Matth. Because by Baptisme God doeth witnesse that we be receiued of him into couenant through the communion of Christ and his giftes but by the supper hee assureth that wee are held and kept in vntill we bee receiued into the heauenly life And for this cause Baptisme is onely once ministred but the Supper oftentimes Theoph Declare this reason to me more at large Matth. Yet to me it seemeth easie For seeing Baptisme is the assured conueyance vnto vs of the couenant made with vs in Christ if it should be iterated or vsed the second time or oftner it were all one as if we said that God had abrogated or disanulled the first couenant to ordaine or appoint another which indeed is altogether contrary to the verie 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 〈◊〉 â—…sed of vs for asmuch as such in the weaâ—nesse of 〈◊〉 faith wee do euery moment call into doubt whether God will continue in his loue toward vs or no especially when we looke vnto our daily sinnes by the which we are indeed worthie to be excluded by 〈…〉 by this Sacrament God would assure vs of hi◠〈…〉 the which he doth both offer exhibit or giue Iesus christ vnto vs with his treasures in whom alone as hath bin said that couenant and loue hath the foundation Theoph. Whether the Sacraments be necessary to saluation I wil yet demand of thee one question generally pertaining to the Sacraments before wee begin the particular exposition of them both Whether are they so necessarie to saluation that no man can be saued without partaking of them Matth. It is a most absurd opinion of them who think that God hath tyed his grace to the SacrameÌ„ts for they be onely for this end ordained that the grace and fauour yeelded vs before in Christ should be confirmed and ratified therefore it was most excellentlie said of an ancient father Bernard epist 77. That the waÌ„t of Baptisme did not condemne but the contempt of it Theoph. But Christ saith Mar. 16. 16 Whosoeuer beleeueth and is Baptised shall bee saued Out of which words it seemeth may be gathered that Christ determineth Baptisme to be necessarie to saluation no lesse then faith and that the same may bee concluded concerning the Supper out of that which Christ himselfe said in another place Iohn 6. 53. Verily verily I say vnto you except you eat the flesh of the sonne of man and drinke his bloud you haue no life in you Matth. In the first place I will answer to those things which thou saidest of Baptisme whereof I say that in that place Christ doth not set downe the necessitie of Baptisme but rather what is that true faith by the which we are saued namely that it is not dead and hidden but liuely and declared by outward confession Insomuch as the beleeuers be ioyned to the church and be partakers of the preaching of the word and administration of the Sacraments wherunto that saying of Paul ought to be referred We beleeue with the heart Rom. 10. 10 to righteousnesse and confesse with the mouth to saluation And that this is the minde of Christ it is gathered by the member following for he saith But whosoeuer beleeueth not shall be condemned For if this had bin his meaning that no maÌ„ could haue bin saued without Baptisme he would haue said thus But whosoeuer shal not beleeue or shall not be baptized shal be condemned Seeing therefore he saith that vnbeliefe is the cause of condeÌ„nation by the contrary he meaneth that faith is sufficient to saluation which hee himselfe oftentimes coÌ„firmeth when he saith Iohn 3. 36. 5. 24. 6. 4. He that beleeueth in the son hath life euerlasting but hee that beleeueth not in the sonne shall not see life but the wrath of God abideth vpon him Concerning the other place of eating the flesh of Christ and drinking his bloud he doth not there entreat particularly of the Supper but generally of the vnion that we ought to haue with his body which indeed is altogether necessarie vnto saluatioÌ„ as hath bin shewed of vs in the first booke But that vnion is wrought no lesse by the word receiued by faith then by the Sacraments as it hath beene said already CHAP. III. Of Baptisme by the which God testifieth that we are receiued into couenant of him whiles hee doth communicate Christ Iesus vnto vs together with his benefites Theophilus NOw wee are to weigh those two Sacraments each by it selfe and in both those three conditions are to bee searched out that are required to make them truely Sacraments Let vs therefore begin with Baptisme what is the institution of it Mat. The institution of Baptisme First indeed it was instituted of God by the ministery of Iohn Baptist which thereupoÌ„ had his name Afterward it was dedicated and sanctisied of Christ in his own body when he would be baptized of him and when he commanded the Apostles to baptize Theoph. Let vs see those three things which thou saidest were required in the lawfull institution of a Sacrament namely 1 The signe and sacramentall rites 2 The signification of them 3 The likenesse and agreement betweene both Matth. The signe
kept from it Theoph. What callest thou Ecclesiasticall discipline Matth. The order in the church instituted of God specially for two ends 1. Cor. 14 40 The first that the ministerie may be preserued that as Paule saith all things may bee done in the church decently and in order Also that sermons may be made and the sacraments administred vpon certaine daies at certaine houres and with due reuerence frequented and resorted vnto of such as haue ioyned themselues to the Christian church The other end is that the conuersation and doctrine of euerie one may bee looked into that such as haue giuen offences may be amended according to the degrees prescribed by Christ Yea if they be stubburne Matth. 18. to be at length excommunicated that is cut from the body of the Church that God himselfe bee not reproached and the flocke infected by their euill example Moreouer that if it be possible as Paule teacheth they may by that shame be called to repentaÌ„ce Theoph. Of whome ought that ecclesiasticall discipline to be ministred Mat. Of the Pastors of the Church whereunto are to be adioyned certaine Seniors or auncients for this end as necessitie shall require chosen of the Church Tâ—e summe of all Christian religion declared by a three-fold method or order Theoph. Thanks be to God from whom we haue receiued this benefit that we haue happily in my iudgement handled all the parts of Christian religion Now I would that thou shouldest draw the chiefe heades of it into a short summe before wee make an end of this our disputation Matth. That abridgement or breuiarie may be done in a triple or threefold method so as the first may bee 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 booke which indeed may be brought to fiue heads or principall points the coniunction or ioyning together wherof sheweth what is the certainty and truth of euerie one of them and so of all Christian religion as it hath beene declared of vs. Theoph. Rehearse those chiefe 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 shal be so much the more easie to remember them because each of them may be applied to ech finger of the hand Declare them therefore to mee in order and shew mee the coherence and agreement which thou diddest attribute vnto them Mat. God First we must hold this principle that God seeing he is perfectly iust and perfectly merciful doth not onely shew his mercy but doth also declare his iustice Man This foundation being layd it followeth that man who oâ— his owne nature is a wretched sinner can not be saued from eternall death which he hath deserued except he haue some fit meane by the which the perfect iustice of God is satisfied But there cannot bee Christ found any other meane besides the merite of Christes death For by it the wrath of God being appeased there is a way made for vs vnto his mercy and therefore vnto eternall life But Christ shall profite vs nothing Faith except we be members of his body and so bee partakers of his benefites And both of these we obtaine by faith which indeede sheweth it selfe by good workes 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 vse of the SacrameÌ„ts till at length he bring vs to euerlasting life Theoph. This is an excellent breuiary for in most few wordes and fit order it containeth the summe of ChristiaÌ„ doctrine to the instruction of the godly Now The second Epitome therefore let vs come to the other which thou saydest was profitable for the comfort of the faithfull Matth. That shal be set out in an order diuerse from the former but it may also be brought vnto fiue 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 eternall life And these also be ioyned together betweene themselues by a most neare baÌ„d for the confirmation of the saluation of the godly Matth. Shew me that band Mat. RepeÌ„tance First whosoeuer doth truly repent and that is easily perceiued when we serue God from the hart he hath faith But whosoeuer hath Faith is partaker of Faith Christ and his benefites And againe whosoeuer is partaker Christ of Christ and his benefites is iustified and made the child of God But whosoeuer is iustified and made God the child of God shall be deliuered from condeÌ„nation be partaker of eternall life Whereupon it followeth Eternal life that he which by good workes is assured of his repentance shall neuer perish but haue life euerlasting And those fiue staires or steps may be in stead of a ladder by the which we may clime eueÌ„ vp into the heauens to vnderstand certainely whether our names be written in the booke of life or not but the first onely is hard Theoph. Why so Mat. Because there is no little labour to be bestowed in the deniall of sinne that we may serue God from the heart but wheÌ„ a maÌ„ by the grace of God hath profited so farre there is very little labour behind From hence it is that sometimes the Scripture attributeth our saluation vnto workes namely to note vnto vs this order as wheÌ„ he saith Rom. 2. 6. Iohn 5. 29. God will giue to euery one according to his workes They shall come forth that haue done well to the resurrection of life Whereunto also that ought to bee referred which is sayd in another place Psa 119. 1 Blessed are they that walke in the Law of the Lord. Theoph. There is one doubt behind within me which seemeth to let that the godly caÌ„not be sure of their saluatioÌ„ namely because thereunto is required that they be sure of perseuerance continuing to the end without which Christ affirmeth that none caÌ„ be saued Neuerthelesse there be many found which in shew begin happily yea also haue long continued in the knowledge and confession of the truth who notwithstaÌ„ding do so fall from it that they neuer returne Matth. It is true indeed that perseuerance is necessary to saluation howbeit the Apostle affirmeth that Phil. 1. 6. he which hath begun the good worke in vs will perfect the same eueÌ„ vnto the day of Christ that is to the end of the battell And concerning them that fall away the words of the Apostle be manifest They went out from 1. Ioh. 1. 19. vs but they were not of vs