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
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
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
with puritie of cōscience Cōcerning the rest so as we auoyd all superstitious humane ceremonies we must vse the libertie which Christ by his death hath purchased for vs. Theoph. What is that Christian libertie Matth. Of Christian libertie It is in euery part of it a spirituall thing the whole force whereof standeth in the appeasing and quieting of fearefull consciences that God may be so much the more earnestly glorified in vs Howbeit it cōsisteth of foure parts the first two whereof notwithstāding they be the chiefe do not make much for that we haue in hand they were also handled by vs in the former booke yea rather they be the argument of it Theoph. Neuerthelesse I would haue them declared by thee in a few words that my memory might be rubbed againe with the things that haue bin already spoken before Matth. part 1 The first is an effect of our redemption namely that Christ hauing by his death redeemed vs frō the slauerie and tyranny of the deuill hath brought vs into the most happy libertie of his kingdome For by it we be taken for the sonnes of God therfore heires of his kingdome For this cause Christ sayd to the Iewes Iohn 8. 35. The seruant abideth not for euer in the house but the sonne abideth for euer Therefore if the sonne haue freed you you shall be free indeed part 2 The other part hangeth vpon the former and it is a fruit of our regeneration by the which when Christ hath set vs free from the seruice of sin we are brought into libertie by his spirit so as both we haue a will and be also able from the heart to serue God Therefore the Apostle saith 2. Cor. 3. 17. Where the spirit of the Lord is there is libertie Theoph. Declare the other parts of Christian libertie appertaining to the speach we haue in hand Mat. Either of them hangeth vpon our redemptiō Now the first is this part 3 that Christ by his death hauing put an end to all the ceremonies which were nothing else but shadowes figures he hath deliuered vs from the bondage of them to the end we might offer vnto him a worship meerely or altogether spirituall But if we be deliuered from all those ceremonies which were commanded of God Col. 2. 6. Heb. 10. 1. by much more strōg reason are we set free from those which were inuented by men which also haue in them plaine superstition part 4 The last part standeth herein that by the death of Christ the lawfull vse of the creatures which we had Of the vse of meates other things lost in Adam through sinne is againe restored and renued vnto vs. Theoph. By what meanes Matth. Men by sinne became the enemies of God and therefore vnworthy to vse his goods but being made at one with him by the death of his Sonne and adopted or taken to be his sonnes we may now with libertie of conscience vse all the blessings of the earth other creatures which he giueth vs to sustaine our life to the end he may be with the more vehemēcie serued of vs vntill he trāslate vs frō this life into that eternall inheritance Hence is that of Paul To the pure indeed Tit. 1. 15. all things are pure but to the defiled and vnbeleeuers nothing is pure By which things it appeareth that Christian libertie doth by no meanes loose the bridle to our carnal desires but stādeth onely in this to bring peace to troubled consciences whether they be out of quiet and full of care about the forgiuenesse of their sins or else be troubled about the vse of the creatures of other indifferent things so as they may vse them most freely without any doubt or scruple of cōsciēces Theoph. But that vse of indifferent things seemeth not to auaile much to the quieting of our conscience much lesse to the spirituall worship of God whereunto notwithstanding it was ascribed by thee Matth. It profiteth much vnto both and indeede first of all except we do certainly know that we may freely vse the creatures of God our cōsciēces shall neuer haue rest yea rather they shall be tossed to and fro with doubting and superstition Therefore Paule saith Blessed is he that condēneth not himself in that which Rom. 14. 22 he alloweth that is to say which is certainly perswaded with himself what is allowed or disalowed of God Concerning the spirituall worship due vnto God as it is defiled by a superstitious abstaining from the creatures so it is much enlarged by a lawfull vse ioyned with his feare and without offence yea rather in this part there is a certaine testimony of the spirituall worship which we desire to giue vnto him when as we will not submit our selues to the superstitious commandements of men Therefore Paule speaking of his Christian libertie saith Gal. 5. 1. In the libertie wherewith Christ hath made vs free continue or stand you and be not againe entangled with the yoke of bondage Theoph. What meantest thou when thou saydest we were to vse the creatures of God in his feare Mat. That it is to say soberly and reuerently as it were before him Theoph. Why madest thou mention of offence Mat. Because it must specially be taken heed vnto that by our libertie we giue no offence to the weake For the doctrine of Christian libertie is not against the rule charitie Theoph. What is an offence Mat. Of offences The word properly signifieth something layd in the way vpon the which he that walketh may stumble and fall In this place by translation or a borrowed kind of sence it is taken for that by the which we are hindered from receiuing the doctrine of the truth or else be turned from it after we haue receiued it In which sence he is sayd to offend one which either saith or doth any thing whereby the saluation of his neighbour is hindered Now that is a most grieuous sinne For Christ saith Whosoeuer shall offend one of these little ones that beleeue me it were better for him that Mat. 18. 6. a mill stone were hanged about his neck and he drowned in the depth of the sea Theoph. May there not be some certaine rule set downe whereby it may be vndoudtedly knowne in what things and how we are to beware that we giue not offence to our neighbour Matth. There is But that we may rightly vnderstand it we must know that there be two kinds of offences The one is called an offence taken which falleth vpon the head of the taker forasmuch as none occasion was giuen As for example if any take offence because his neighbour doth somewhat that is cōmanded of God or refuseth to do some euill thing forbidden of God For euen as our libertie must be subiect vnto charitie so charitie ought to be subiect to the puritie of faith and righteousnesse of the law Therefore thou mayest not offend God to auoyd the offence of
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
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
not of the ceremonial Likewise also in the Epistle to the Galathians where he doth especially entreat of the ceremonies hee alleadgeth both the sentences of Moyses namely the curse to those that fulfil not the whole law and life to those that keep it And in the former indeed hee teacheth that so many as trust to the workes of the Law to be iustified by them be vnder the curse because they cannot wholly and fully keepe it But in the other he declareth that there is so much differēce betweene the law and faith that if any man bee iustified by faith hee cannot in any sort obtaine it by the Law But it is certain that as well the curse threatned to the transgressors of the Law as the promise to eternal life made to such as fulfill it are not to be restrained to the ceremonies alone but also are to bee referred to the morall Law and that too by more right for as much as God as Hosea saith preferreth mercy before sacrifice Hos 5. 7. Moreouer after the Apostle in the secōd chapter of the Epistle to the Ephesians hath affirmed that wee are saued by grace through faith and that not of our selues he addeth but of the gift of God not of workes least any man should boast himselfe Which wor is do most euidently shew that the Apostle speaketh not of the ceremoniall works but of morall which giue men far more large matter of boasting then the ceremoniall doe Finally when he writeth to Titus Tit. 3. ◠that wee are saued not by the works of righteousnesse which we haue done but by the mercy of God who seeth not that the Apostle doth especially entreate of morall works to whom the title of righteousnesse agreeth far better then to the ceremoniall Which things being so there is no doubt but that the Apostle whensoeuer he speaketh of the workes of the Law to proue that we are neither saued nor iustified by them doth no lesse meane the morall then the ceremoniall yea rather that he doth shut out both from the cause of saluation and righteousnesse Theoph. But why be they so often called of him the workes of the Law Matth. To teach that if the workes commanded of God and euen contained in his own law be to no purpose to iustifie vs that the works commanded and deuised by men are much lesse able and fit to do it Theoph. Why God gaue a Law that we cannot keepe Now do I agree vnto thee For I perceiue that we are neither iustified nor saued by workes neither in the whole nor in part as hath beene diligently proued by thee And verily vnlesse I be deceiued there is great iniury done to the glory of God while mē go about to darken the force power of his grace and mercie mingling the same with the filthinesse of our works But seeing the matter is so why did God giue the morall law Mat. Of the vse of the Law The Apostle witnesseth Gal. 3. 21. 12. that it was not to the end we should be iustified or saued by it For he sayth If there had bene a Lawe giuen that could haue giuen life surely righteousnesse should haue bene by the Law But the Scripture hath concluded all vnder sinne that the promise by the faith of Iesus Christ should be giuē to them that beleeue Notwithstanding it is not vnprofitable to the faithfull nay rather they do reape a double commoditie by it wherein bee comprehended the ends for the which God gaue it vnto vs. I sayd to the The vse of the Law in respect of the vnfaithfull faithfull because it hath this onely worke toward the vnbeleeuers that their condemnatiō may be the more heauie for as much as comming to the knowledge of Gods will by it they do willingly run into the contrarie Theoph. Let vs consider of that double commoditie which thou saydest the beleeuers reape by it declare the first Mat. It is noted by the Apostle in the Epistle to the Galathians For after that he hath shewed that we can Gal. 3. 19. not attaine saluation by the Law he addeth wherfore then serueth the Law It was added because of the transgressions that is that by the helpe of it we might acknowledge our sinnes as the same Apostle in another place expoundeth it in these words By the Law Rom. 3. 20. commeth the knowledge of sin For if we do examine our works by that perfection which the Law requireth of vs then it shall appeare most euidently how manie waies wee be guilty before God and therefore what fearefull condemnation we haue deserued Theoph. But what profite haue we by that Mat. Much. For as a sicke man except he throughly feele his sickenes and perceiue present danger will not go to the Phisition euen so the feeling of our sins and the danger of eternall death which we see hangeth ouer our heads driueth vs to seeke for that true Phisition of our soules Christ Iesus from whome by faith wee may receiue the remedie offered vs in the Gospell which otherwise we would haue neglected Therefore Paul saieth The Law was our schoolemaister Gal. 3. 24. to bring vs vnto Christ And in another place Christ is the end of the Law for righteousnesse vnto Rom. 10. 4. euerie one that beleeueth And this is the first commoditie which we haue by the Law Theoph. Shew briefly the other Math. After that wee be regenerated and therefore made fitte to do good workes then the Law teacheth vs whatsoeuer is to be performed of vs that we may obey God For although we can not come to the perfection whereunto it leadeth vs yet we must set it before our eies as a marke whereat we are to leuell continually that daily more and more we may striue to hit it Hereunto appertaineth that exhortation of Christ Bee ye perfect as your father which is in heauen is Mat. 5. 48. perfect The Law therefore is as it were a glasse wherin we may behold the spots of our soule and so indeed be compelled by faith to wash them away in Christes bloud Moreouer it is a lanterne vnto our feete which guideth vs that wee goe not out of the right way from the path of righteousnesse Theoph. Seeing good works be not the cause of saluation it seemeth to follow that they bee altogether vnprofitable and therefore that we neede not to bee greatly carefull of them Matth. It followeth not For God hath deliuered vs out of the hands of our spirituall enemies namely the Deuill and sinne saieth Zacharie Luk. 1. 74. that we should serue him with holinesse and righteousnesse in his sight all the daies of our life Paul also cōfirmeth the same thing in the Epistle to the Ephesians Ephes 2. 8. 9 10. For after that he hath affirmed that we are saued by grace through faith and that not of our selues it was the gift of God not of workes presently he addeth For wee are his