other things againe by historicall obseruation and in those things also which they do appropriate to their owne inuention they do in most matters rather guesse at them then knovv them certainly It is enough for a Christian to beleeue that the cause of all things which bee created either in heauen or vpon earth visible or inuisible is not othervvise then of the goodnesse of the Creator which is the onely and true God and that there is no nature which either hee himselfe is not or else is not deriued from him himselfe beeing the Trinitie that is to say the father and the sonne begotteÌ„ of the father and the Holy Ghost proceeding from the same father hovvebeit one and the selfe same spirit as vvell of the father as of the sonne CHAP. 10. All things were created good of God howbeit not without their mutation or change ne yet absolute nor of one correspondencie amongst themselues OF this absolute correspondent vnchangeable good Trinitie all things vvere created beeing yet in themselues neither absolutely semblably or vnchangeably good hovvbeit euery one of them particularly good and beeing also vnited they are likevvise in that vniuersall body or masse of all-together exceeding good Because of this generalitie and all-together that vvonderfull beauty of the vvorld is composed CHAP. 11. The reason why God doth suffer euils to raigne in the world That euill is none other thing then a priuation of naturall goodnesse which priuation is not a thing of it selfe IN which matter that also which is called euill beeing vvell marshalled and rightly placed doth more visibly commend those things which be called good to the end they might be more plausible and commendable beeing compared vvith those things which be euill For neither vvould the omnipotent God which the infidels also doe confesse in as much as himselfe is vniuersally good by any meanes suffer any euill to bee in his ovvne vvorkes but that also his omnipotency and goodnesse is such as that he maketh that e-euill to be beneficiall vnto vs. For God either in reforming or in punishing of the integritie of nature beeing corrupted and vitious doeth turne it to the good of man By which meanes consequently that which is euill shall not be a perpetuall blemish because it is not any thing when it is purged remooued For what other thing is that which is called euill than a priuacion of that which is tearmed good For it fareth as it is in the bodies of liuing creatures wherein to be infected vvith diseases and hurtes is nothing els but to vvaÌ„t health Neither doeth it fall out when there is a remedie applied that those euils which had gotten possession of the bodie that is to say diseases and hurts should remooue from thence and remain or be else-where but rather that they should haue no beeing at all For that which is called a disease or hurt is not any substance or matter of it selfe but rather a corruption or infection of a carnall substance Seeing therefore flesh is onely that which is called substance certainely there is some good whereunto those euils be accidentall that is to say priuations of that good which is called health Euen so whatsoeuer faults be in the minde they bee the priuations of naturall goodnesses Which when they be cured they be not translated to any other place but they which had a locall beeing haue now no beeing at all seeing they shall not haue any place or abode in that which is cured and made whole CHAP. 12. Albeit all creatures as they be natures be made good by God yet because they be not immutably good certain of them may bee corrupted And that their corruption or vice is nothing els but a losse or depriuation of that good which God did graft in them insomuch is wheresoeuer there is left no sparke of naturall goodnesse there likewise is there abiding no corruption neither is sin or vice predominant solely remaining ALl natures therefore because God their creator is absolutely good and perfect bee also good Howbeit because they be not like as their maker is absolutely and vnchangeably good therefore may that good which is in them be both decreased increased But that diminution of good is that which is called euill although notwithstaÌ„ding howsoeuer it bee diminished something consequently remaineth and is abiding still if nature be not vtterly extinguished whereof it hath a beeing and is nature still For howsoeuer and in what quantitie or measure soeuer nature is yet liuing that good which is called nature caÌ„not be vtterly consumed vnlesse nature her selfe be vtterly extinguished and consumed therefore is nature worthily commended Further if that be incorruptible then without all question is shee much more praise-worthy Now when it is corrupted that corruption therof maketh it therefore euill because it depriueth and spoileth it of all goodnesse whatsoeuer For if it bereaue it not of any good it is not consequently obnoxious or hurtful but it is hurtfull in depriuing it of that which is good As long therefore as nature is corrupted so long is it possessed of a good whereof it is againe dispossessed By which reason if there bee a dramme of good remaining which cannot be cleane put out then without all doubt is nature also incorruptible And againe if it be subiect to continuall corruption there is also a permanent good whereof that corruption hath a power to depriue it Which naturall facultie if that which is called euill shall vtterly and wholy consume by that reason there shall bee no good at all abiding because nature also is dead and extinguished Corruption therefore cannot vtterly abolishe and consume that which is good but by the consumption also of nature All that which is called nature therefore is good beeing great and diuine if it canot be polluted and on the other side little and weake if it be subiect to infection and yet can it not be absolutely denied to be good without note of folly and ignorance Which thing called nature iâ—ut bee vtterly extinguished by corruption neither can that corruption also haue any continuance as hauing no being where no nature is left to harbour or entertaine the same CHAP. 13. Two strange positions maintained contrary to the vulgar opinion the one that there can bee no euill said to be there where there is not any good and the other that good is called euill that is to say one and the selfe same thing is both good and bad BY this agument there is not any euill if there be not any good But good which is void of euill is absolutely good On the other side in whom euill hath gotten a possession in that person good is either more or lesse polluted neither can there bee by any means any euill where ther is no good at all There is a great mysterie therefore herein as wherein because all nature in as much as it is nature is of it selfe good it can haue none other meaning or construction
sinne doe infants die by regeneration but to that which they conceiued in their birth and generation By which reason that which followeth doeth belong also vnto infants where it is said Wee are buried with him by baptisme into his death that 〈◊〉 Christ chose from the dead by the glory of the f 〈…〉 n so wee should walke in newnesse of 〈◊〉 For if we be fellow plants in the resemblance of his death euen so should we bee in the like cale of his resurrection beeing assured thereof because the old man in 〈…〉 with Christ that the bo 〈…〉 sinne might be extinguished whereby wee might bee no longer the setâ—â—ts of sinne For hee that dead is iustified from sinne or 〈◊〉 no sinne And in case wee 〈◊〉 with Christ we beleeue we 〈◊〉 also liue with him beeing assulred thereof because Christ rising from death doeth not now die for euer and that death also had no further power ouer him For in that he died to sinne hee died but once and in that he liueth hee liueth vnto God In like manner thinke you that you are dead to sinne and yet liuing to God in Christ Iesus Out of this doctrine he began to proue that wee ought not to persist in sinne that grace might abound saying If wee bee dead to sinne how shall we liue in it And to shew that we are dead to sinne he addeth saying Doe yee not know that whosoeuer we be which be baptized in Christ Iesu we be baptized in his death He therefore concluded that place as hee began for in such sord he specifieth the death of Christ that he pronounceth Christ died vnto sinne And to what other sinne did he 〈◊〉 but to sinne of the flesh wherein 〈◊〉 as no sinne but a similitude onely or 〈◊〉 and therfore he calleth it by the name of sinne Hee saith therefore vnto those which be baptized in Christ death wherein not onely men but also infants me baptized for also we yowe that is to son 〈◊〉 Christ so 〈◊〉 also to thinke than yee art dead vnto sinne liuing also vnto God in Christ Iesu CHAP. 53. That the crucifying of Christ his buriall resurrection ascension into heauen and sitting at the right hand of his father doe demonstrate what the life of a Christian ought to bee in this world WHat soeuer therefore was actually performed in the crucifying of Christ in his buriall resurrection the third day ascension into heauen and sitting at the right hand of his father was done to that ende that the life of a Christian acted vpon this terrestriall stage should resemble these actions of Christ which were not mystically performed onely by relation but actually indeede suffered For as touching his crosse it is saide to those which will follow him therein They which be Christs haue crucified their flesh with their sins concupiscences And as touching his buriall it is said Wee are also buried with Christ by Baptisme into his death Also concerning his resurrection That as Christ did rise againe from the dead by the glory of his father euen so wee should liue in newenesse of life And as touching his ascension into heauen and sitting at the right hand of his father If ye be risen againe with Christ seeke those things which bee aboue where Christ is sitting on the right hand of God Seeke after celestiall things and not terrestriall For ye are already dead and your life laid vp with Christ in God TOVCHING THE last day of Iudgement CHAP. 54. That article touching the second comming of Christ and the day of iudgement concerneth euerlasting life and saluation NOw as touching that part of our Creede which concerneth Christ inasmuch as hee is to come downe from heauen to iudge both the quicke the dead that matter is not pertinent to our life in this world because it was no part of his actions formerly done but of things to be performed in the ende of the world For it doth concerne vs so â—arre as it agreeth with that saying vsed by the Apostle afterwards When Christ your life shall appeare then shall ye also appeare with him in glory CHAP. 55. The signification of these wordes Liuing and Dead CHrists Comming to iudge the quicke and dead may be taken two waies as namely whether we will vnderstand the liuing to be those whom his second comming shall find in this world not then dead but still liuing in the flesh As also that the dead signifie those which either are dead or shall die before his comming or els that the righteous are those liuing and the vnrighteous those dead because the vnrighteous shall also be iudged For sometimes Gods iudgements are taken in y â— worst sense Whereupon it is said Because they haue liued wickedly they shall rise to their condemnation And sometimes againe it is taken in good part according to that saying Saue me O God for thy names sake and iudge me in thy strength For through that iudgement of God there is a separation of the good from the euill that the good being to be diuided from the euil and the destruction incident to theÌ„ may bee selected to sit at the right hand of God For which cause Dauid cryed out Giue sentence with me O God and in the same vers to expound himself he saith and defend my cause against the vngodly people TOVCHING THE Holy Ghost and the Church CHAP. 56. That the Trinitie might be compleat that article in the Creede is added touching the H. ghost after which consequently in a most conuenâ—ent order is remembred the Church because that is the Temple and house of the Trinitie that is to say of the Father the Sonne and the holy Ghost NOw that wee haue spoken of Iesus Christ the onely sonne of God our Lord and Sauiour as it is briefly laide down in our Creede Wee are consequently so to beleeue in the holy Ghost that thereby the Trinitie may be complete which is God Afterwardes the holy Church is to bee spoken of Whereby we are to vnderstand that the reasonable Creature being a Citizen of that free Citie Ierusalem after commemoration of the Creator which is the eternall Trinitie should bee put downe Because whatsoeuer hath beene said of the manâ— Christ doth appertaine to the vnitie of the person of the onely begotten Therefore to follow the direct rule of the Creede it requireth that the Trinitie may haue a Church as an inhabitant his house God his Temple and the builder his owne Citie All which laied together is in this place to be vnderstood not onely of that part which wandreth in this world from the Sunne rising till the setting of the same praysing the name of the Lord as also after this worldly peregrination is finished which singeth that newe song mentioned in the Apocalips But also is meant of that Church which sithence the fabrication thereof cleaued alwayes vnto God and neuer felt the punishment of her falling from God This part consisting of the holy Angels
remaineth happie and is assistant to that part which is militant vpon earth as it ought to do Because both parts shall be one in that eternall coniunction and is now one in the Bonde of charitie All being ordained to worship God And therefore neither this vniuersall Church not any part thereof will generally or particularly be worshipped for or as a God neither yet bee a God vnto any person which is a member of Gods Church the same being composed of the Gods which the God not made doth make By which reason the holy Ghost if it were a Creature and not a Creatour should no doubt haue beene a Creature indued with reason For hee should haue beene the chiefest Creature by that reason he should not haue beene preferred before the Church in that Article of our faith Because hee should haue beene a branch of that Church in respect of that part thereof which inhabiteth the heauens Neither should he bee prouided of a Temple or Church but rather should haue been a Church himselfe But he hath a Church wherof the Apostle made mention saying Are yee ignorant that your bodies be the Temple of â—â—e holy Ghost which is in you being giuen vnto you by God Of whome hee spake in another place saying Knowe yee not that your bodies are the members of Christ How then commeth it to passe that he should not be a God or inferiour to Christ whose members that Church coÌ„taineth who in this sort hath his Temple For neither is his Church one thing and Gods Church another when as the selfe same Apostle saith Knowe yee not that yee are the Temple of the Lord For confirmation whereof hee further affirmeth and the spirit of God dwelleth in vs. God therefore dwelleth in his Church and not the holy Ghost alone but the father also and the Sonne who saith of his bodie by which he is made the head of the church instituted amongst men vpon earth wherby he houldeth the pri 〈…〉 acie ouer all Destroy this temple and I will builde it vp againe in three dayes Gods Temple therefore is none other than the holy Church ordained for the whole and highest Trinitie being that vniuersall Church which is both in heauen and on earth TOVCHING GOOD ANGELS CHAP. 57. That the state of the Church in Heauen is permanent and certaine BVt as touching that Church which is in heauen what may we say of it otherwise then that there is not any one bad member therein and that there neither hath beene any that â—ell or was like to fall from the same sithence that time that God spared not the Angells that trespassed as Peter the Apostle writeth but casting theÌ„ into chaines of infernall darkenesse deliuered them to be kept to receiue punishment in the day of Iudgement CHAP. 58. It is vncertaine whether there be be any superioritie or differeÌ„ces amongst the Angels Also some things there be which may breede argument and question concerning the Stars and Planets HOw it is in that blessed and heauenly societie and what differences of persons there bee there as wherein albeit all of that number are called as it were by that generall name of Angels according as wee reade in the Epistle to the Hebrewes For to whom of the Angels hath God at any time said Sit on my right hand whereby hee comprehended all vnder that vniuersall name of Angels yet notwithstanding that there should bee some in that place that were called Arch-angels and whether those Arch-angels were called powers whereupon that saying was grounded where it is said Praise him all his Angels prayse him all his Powers as though hee should haue saide Prayse him all his Angels prayse him all his Arch-angels As also what difference there is amongst those fower appellatioÌ„s vnder which the Apostle seemeth to comprehend that vniuersal societie in heauen saying Whether the Thrones whether the Kingdomes whether the principalities whether the Powers Let them say that can if yet they proue that which they say yet wil I acknowledge mine ignorance in all these things Neither can I certainly say whether the Sunne the Moone and al the Planets may be said to be of that heauenly societie albeit they seeme vnto some to bee onely lightsome bodies voyd of sense and vnderstanding CHAP. 59. It is a matter without perill to be ignoraunt how and in what manner the blessed Angels doe speake vnto vs or appeare vnto vs either in our sleepe or waking AGaine who can expresse in what shapes or formes of bodies Angels do appeare vnto mortal Creatures whereby they are not onely seene but touched and felt and likewise how not by any solide Corpulencie or firme substance but rather spirituall power they do present not to our bodily eyes but to our spirits and mindes certaine visions and apparitions or whether they speake any thing not to the outward eare but rather inwardly theÌ„selues hauing inward possession in the minde of man as it is written in the booke of the Prophets And the Angell tould me which spake in me hee doth not say that spake vnto me but in me Or whether they do appeare in dreames speake vnto vs for wee haue in the Gospell this text Behould the Angell of the Lord appeared vnto him in his dreame saying By these meanes Angells do as it were themselues declare that they haue no bodies that are to be felt Making thereby a verie doubtfull question how the fathers of olde time washed their feete and in what manner Iacob wrestled with the Angell grappling with him so hard as he did When these last and first questions bee propounded euery one coniecturing thereof according to his reach and capacitie mens wittes bee therein not vnprofitably exercised if these questions be soberly disputed and the erroneous iudgements of such suspended which suppose they knowe that which they vnderstand not For what necessitie is there that these and such like things should either be affirmed or denied or yet discussed with daunger seeing without perill they may be vnknowen CHAP. 60. Wee are chiefly to take heede least Satan deceiue vs who putteth on the similitude of an Angell of light VVE haue more neede to iudge and discern when Satan doth transforme himselfe into an Angell of light least by deceiuing vs hee seduce vs to some pernicious errors For when hee deceiueth the bodily senses and doth not peruert the minde in matter of truth and veritie theÌ„ is there no daunger for matter of religion Or when in the couÌ„terfeit shew of goodnesse hee doth or speaketh those thinges which are correspondent with good Angels although in this case hee is beleeued to be good yet is this errour nothing pernicious to Christian faith But when by these shewes of good borrowed from others hee beginneth to drawe vs to those euills which are his owne then and in such case to descry him and not to follow him is a matter greatly and needfully to bee looked vnto But how is euery man apt of himselfe
and as he is man the father greater than he For beeing the onely sonne of God and that not of grace but by nature to the end therefore that he might be replete with grace he is also made the sonne of man and the selfe same hee beeing both of both is yet but one Christ because when he was in the figure of his deitie hee thought it to be no robberie vnto God for that it was his naturall essence which was to bee equall with God the father But hee afterwards debased himselfe taking vpon him the habite of a seruant and yet not leesing or diminishing the habite of his godhead By reason whereof both he became an inferiour and remained also an equall with God the father beeing yet but one though as is before affirmed of two natures Howbeit one in respect of the worde whereby is meant his godhead and another in respect of his manhood For in respect of the word or his deitie hee is equall with his father and in respect of his manhood inferior to the father The onely sonne of God and yet also the sonne of man the onely sonne of man and yet the same also the sonne of God beeing not two sonnes vnto God as he is God and man but the sole c onely sonne of God our Lord and Sauiour Iesus Christ beeing God without all beginning and man with a beginning CHAP. 36. It was not vpon any merit of mā no not of the manhood which was in Christ himselfe that he was made man THe mercy of God in this Chapter is by it selfe most highly and euidently extolled For what deserued the humane nature which was in the man Christ that it should be specially chosen to bee vnited in the person of the onely begotten sonne of God What will to doe well what deuotion or zeale to any good intent or what precedencie of good works whereby this man deserued to be vnited to the person of God And was he first a man and this singular benefit ordained for him that hee should of himselfe tie God vnto him by some speciall desert For from the time that hee was made man by the assumption of the flesh he began to be none other thing than the onely sonne of God and that also in respect of the Godhead which was the worde by the assumption whereof he was made flesh that is to say man as well as he was God that euen as euery man is but one in person though hee consist of two parts that is to say the reasonable soule and the flesh so was Christ but one person beeing both the worde and also man To what other ende then was this so great glory freely no doubt bestowed vpon mākind without any merits precedent but onely to giue euident demonstration and testimony of Gods great and only mercy in this vnion to such as looke into the same truely and with good consideration that all mortall creatures may vnderstand they be iustified from their sins by the same mercy fauour by which it was wrought and came to passe that the man Christ could not bee polluted with sinne In which manner the angell saluted his mother when hee brought her tidings of this birth which followed saying Haile full of grace And a little after he saith Thou hast found fauour in Gods sight Which two sayings of beeing filled with grace and finding fauour in Gods sight doe import that she should not only become the mother of him that was her Lord and Sauiour but also of the Lord and Sauiour of all mankinde And of Christ himselfe Iohn the Euangelist saith And the worde was made flesh and dwelled in vs and we sawe said he his glory beeing the glory of the only begottē of his father full of grace verity Wherin it is to be obserued that where hee saith that the word was made flesh that was to say full of grace And wher he saith the glory of the onely begotten of the Father that is to say fulnesse of veritie or truth For truth it was that he was the only sonne of God not by grace but by nature And of meere fauour and grace hee tooke vpon him the manhood and that in such an vnitie or coniunction of the person as he himselfe also became the sonne of man TOVCHING CHRISTS Incarnation CHAP. 37. CHAP. 37. Now by the manner of his conception wee are to vnderstand that the word did through grace onely and not through any merit of his humanitie assume and put vpon him the body of man vniting the same vnto him NOw therfore the selfe same Iesus Christ the onely begotten sonne of God that is to say our onely Lord was borne of the holy Ghost and the virgin Marie And on the other side the holy Ghost is of the gift of God which gift also is equall with the giuer By which reason the holy Ghost is God not inferior either to the father or to the sonne Whereupon it is to be inferred that seeing the birth of Christ touching his man-kinde is to be imputed to the influence of the holy ghost what other thing is demonstrated therin than the meere grace of God For when the virgin demanded of the Angel how it should come to passe which hee told her because shee did not carnally knowe any man the Angel answered The holy ghost shall replenish thee and the power of the highest shall ouershadowe thee and therefore that holy one which shall be borne of thee shall be called the sonne of God And whereas Ioseph would haue put her away accounting her to bee an adulteresse because he knew shee was not with child by him hee receiued this answer from the angell Bee not afraid to retaine Marie as thy wife still for that which is borne or conceiued in her that is to say that which thou suspectest to bee begotten by another body is of the holy Ghost CHAP. 38. That Christ is neither the sonne of the holy Ghost no yet begotten or conceiued by him as by a naturall father ARe wee yet therefore to affirme that the holy Ghost is father vnto Christ as he is man as namely that God the father begot the word and the holy Ghost his humanity of which substances Christ beeing vnited made one is by that reasō on the one side the son of the father in that he is the word and on the other side the sonne of the holy Ghost as he is man as though the holy Ghost as it were his father did beget him of the virgin his mother Who dare be so bold as to auouch this neither is it needful by argument or disputation to declare what other absurdities doe followe hereof seeing this one assertion is so absurd in it selfe as the eares of the faithfull cannot indure to heare it Therefore as it is in the Creed our Lord Iesus Christ beeing God of God and man begottē of Mary the virgin and the holy Ghost consisting of either substance that is to say both diuine and humane is notwithstanding the onely begotten son of God the father from
whome the holy Ghost doth proceed How then doe we say that Christ was borne of the H. ghost if the holy Ghost did not beget him or is it so said because he made him The reason is because as Iesus Christ is God all things were of his creation but as hee was man he himselfe was created made according to the saying of the Apostle For he was made of the seed of Dauid according to the flesh But seeing the whole Trinitie did create and make that creature which the virgin did conceiue and bring forth tho appertaining and adioyned to the person of the sonne for the workes of the Trinitie be inseparable why is the holy ghost onely named in the making of this creature Is it because whē one of these three bee named in any one worke that the whole Trinitie is assistant in that work It is euen so and may be made plaine vnto vs by example or demonstration Howbeit wee must no◠any longer stand vpon this point For it remaineth that wee declare how it is said that he was borne of the holy Ghost beeing no way the sonne of one same holy Ghost For no more may the world without impietie be called the sonne of God because God made the same neither else that it was borne of him but rather wee may rightly say that it was made or created or builded or ordained by him or vse wordes of the like sense Seeing therefore wee doe confesse that hee was borne of the holy Ghost and the virgin Marie it is a matter of great difficultie to discusse how he should not bee the sonne of the holy Ghost but the sonne of the virgin Mary notwithstanding that hee was begotten both of the one and of the other Without all doubt he was not borne of him as of a father though hee were so of her as of a mother CHAP. 39. Not euery thing that is said to be borne of any thing may properly be called the sonne of that it is said to be borne of IT is not therefore to be granted that whatsoeuer is borne of any thing it should straightway bee called the sonne of the selfe same thing For to omit other instances the begetting of a sonne by a man is after one manner and the growing of the haire of a mans head the breeding of a lowse and of a worme in mans body is after another sort not any of which kinds is to be tearmed a sonne Therfore to speak no more of these because it is vnseemly to compare them with a thing of so diuine a nature they verely which be born of water and the holy Ghost no man can properly call them the sonnes of the water but be truely called the sonns of God of the Church their mother In like manner therefore is Christ beeing begotten of the holy Ghost the sonne of God the father and not of the holy Ghost For that also which we haue spoken touching the haire of the head and the rest maketh onely for this purpose to let vs to vnderstand that not euery thing begotten of any mās body may consequētly bee called the sonne of him of whom hee is so borne no more than it followeth that all they which be called the sons of any person must therefore of necessitie be begottē of the same person whose sonns they be called such as be they which be adopted sonnes Againe some be called the sons of Gehenna or hell not because hell was their father or begot them but because they be prepared for that place Much like to them which be called the sons of Gods kingdome because they are prepared for the same CHAP. 40. In that Christ is said to be borne of the holy Ghost is meant that man in like manner by the meere grace of God which is called the holy Ghost and the word of God is partaker of the diuine nature and vnited or ingrafted into the person of Christ SEing therefore something may bee borne of any creature and yet not so as it needs must bee his sonne Neither on the other side euery one which is called a sonne must necessarily be the naturall childe of that person whose sonne hee is called Then without all doubt this maner of generation wherby Christ was borne of the holy Ghost not as it were his sonne and yet as it were the sonne of the virgin Mary doth couertly conuaie into vs the grace of God whereby man without any workes or merits precedent in his first conception or generation whereby he had his beeing is so vnited to the word and the diuine nature in the vnitie of the person of Christ as that consequently one and the same creature should be the sonne of God which was the sonne of man and likewise the sonne of man beeing Gods childe By which incarnation or assumption of humane nature in Christ the grace of God should be after a sort naturall to that man which was the childe of God the same being incapable of sinne which grace was in that regard to bee expressed vnder the name or title of the holy Ghost Because he is so properly God that also hee may bee called the gift of God Whereof to speake sufficiently were too tedious in discourse TOVCHING REGEneration and the parts thereof CHAP. 41. That Christ was without original sinne and that he was that sacrifice for our sinnes by the which wee were reconciled to God HEe therefore beeing not ingendred or conceiued by any pleasure of carnall concupiscence and therefore not infected with any originall sinne also by the grace of God beeing in respect of the vnitie of his person by a wonderfull and vnspeakable meanes annexed and conioyned to the worde which was the onely begotten sonne of God not by grace but by nature and therefore no actuall sinner himselfe yet was hee notwithstanding in respect of the similitude of sinfull flesh wherin he came called a sinner or sin beeing to become a sacrifice for satisfaction of sinnes Which sacrifice or oblation he truely became whereof other sacrifices performed in the old law were but shadowes Hereupon after the Apostle had said Let vs beg reconciliation or attonement with God for his Christs sake he forth-with addeth this affirming That God for our sakes made him to become sinne who was of himselfe blamelesse and without sin that through him we should be righteous in Gods sight He saith not as it is reade in certaine vitious books He that knew no sinne becam sinful for our sakes as thogh Christ in regard of vs should commit sin But he saith That man which knew no sinne which was Christ was made sin by God to whome wee were to be reconciled that is to say was made an oblation or sacrifice for sinnes wherby that attonement should be wrought He therfore was made a sinner that wee might be righteous Yet is hee not our righteousnes but Gods neither
guiltie both of actuall and originall sinnes of all his ancestors whereby euery one the later he is borne the greater sinner hee shall be borne or whether God doth therefore threaten posteritie with reuenge for the sinnes of their parents vnto the third and fourth generation because hee doeth not extend his wrath any further vpon the children for their fathers faults staying his proceedings therein by his owne mercy lost they vpon whom the benefit or grace of regeneration is not bestowed should bee pressed downe with too heauie a burthen in their euerlasting damnation if or necessitie they should be capable euen from their cradle or their forefathers sinnes originally and punishable also for the same or whether any other conclusion 〈◊〉 so great controuersie vpon â—ector 〈◊〉 and conference of holy scriptures may be found out or not found out 〈◊〉 not rashly giue my definitiue sentence or resolute opinion therein CHAP. 48. Originall sinne is by Christ onely abolished HOwbeit that one sin which beeing 〈…〉 ainous in respect of the place and state of so great felicitie wherein it was committed as that in offence of one man originally and as I may say radically all mankinde was in the state of damnation is not satisfied nor 〈◊〉 but onely by the mediator of God and man Christ Iesus who onely was o 〈…〉 to be borne as that he had an neede of regeneration or new birth TOVCHING THE baptizing of Iohn Baptist CHAP. 49. That Iohns baptisme did not wash away sins but was onely a preparatiue to Christs baptisme why Christ would bee baptized by Iohn THey were not therefore regenerate who were baptized by Iohns baptisme wherein â—e himselfe was also baptized But they which receiued baptisme at his hands were prepared by his fore-running ministry it were who said Prepare the way of the Lord to him onely by whom onely they bee regenerate For his baptisme was not in water onely as Iohns was but also in the holy Ghost that by the same holy Ghost euery one might be regenerated which beleeued in Christ of which holy Ghost Christ being borne needed no regeneration Whereupon the speech of God the Father vsed vnto him that was baptised thou art my sonne this day haue I begotten thee doth not only point at that particular day wherein he was baptised but hath relation also to the time of his immutable eternitie thereby to giue demonstration that the man Christ appertained to the person of the onely begotten sonne For whereas that day neither taketh his beginning from the end of yesterday nor endeth at the beginning of to morrow it is therefore alwaies to day Hee would therefore be baptized by Iohn in the water not because any iniquitie that was in him should be therby washed away but that his humility might 〈…〉 So therefore 〈◊〉 to passe that baptism◠〈…〉 him that needed washing no more then death found any cause in him worthy punishment that the diuell beeing oppressed c. vanquished by the veritie of his righteousnes and not by the force of his power because hee had most vniustly slaine him without any desert of sinne hee might iustly lose the interest possession which he had of those which he held as prisoners for the debt of sinne Hee therefore was partaker of both that is to say of baptisme of death and that cruely in regard of Gods fauourable decree or disposition it should be so and not vpon any vrgent cause to bee pittlâ—d but other vpon his pittifull will and disposition to vndergoe the same that que maÌ„ might free the worlde of sinne euen as one maÌ„ brought sinne into the world that is to say vpon all mankinde TOVCHING THE death crucifying resurrection and ascension of Christ is also of the fruit following all these CHAP. 50. By Christ not onely originall sin is abolished but also all other sinnes forgiuen ONely this beeing the difference that one man had brought one sinne vpon the 〈◊〉 and this one man hath taken away not onely that one sinne but also all other sinnes which he found added thereunto Wherupon the Apostle faith The hurt done by one hauing sinnes is not comparable with the benefit 〈…〉 〈◊〉 which came by one For one sinne pulled vpon vs the iustice of God to our condemnation but his grace or fauour Iustifieth vs from many sinnes Because verely that one sinne wherewith wee bee originally stained although it bee 〈◊〉 and but one maketh euery one subiect to damnation and the grace or mercy of God on the other side iustifieth a man from many sinnes who besides that one whereof generally and originally hee is Partaker with all mankinde hath manifoldly sinned by his owne transgression CHAP. 51. All in Adam were damned but all 〈◊〉 Christ be fraud from this damnation HOwbeit inasmuch as a little after he saith As 〈◊〉 mans transgression 〈◊〉 the condem◠〈◊〉 of all 〈◊〉 the righteousnesse of one man was wrought the â—â—stificatione of all It doth plainly declare that there were none of Adam 〈◊〉 but sonnes of damnation and none on the other side deliuered from damnation except he were borne againe with Christ CHAP. 52. That baptisme beeing in or the similitude both of Christ death and his resurrection doth euidently declare that all which be baptized as well infants as they which bee at mans esate doe die to sinne in Christ and in him also doe rise againe to newnesse and holinesse of life AFter he had said as much as he thought sufficient for his Epistle touching the punishment brought vpon vs by one man and the fauour by another he doth consequently commaÌ„d vnto vs the wonderful mysterie or holy baptisme therby to make vs knâ—w that baptisme in Christ is none other thing than a similitude of Christs death and on the other side that the death of Christ is nothing else but a resemblance of the remission of sinne that as he died indeed so are our sinnes truely forgiuen as his resurrection was certaine so is our iùstification For hee saith What therefore shall we say shall we remaine in sin that grace may abound For he had said before where sinne did abound grace did super abound Whereupon hee propounded vnto himselfe this question Whether in respect of the aboundance of grace to bee expected we are to abide in sinne Whereunto he answereth God forbid And hee laieth downe a reason saying If wee be dead to sinne howe shall we liue therein Afterwardes to shewe that we were dead to sinne he saith Doe yee not knowe the same in as much as all wee which bee baptized in Christ Iesu 〈◊〉 baptized in his death One of which text if wee bee taught that wee are dead vnto sin because we are baptized in Christs death then vndoubtedly bee infants dead vnto sinne which be baptized in Christ because they be baptized in his death For it is spoken without exception of any Whosoeuer therefore wee be which bee baptized in Christ wee are baptized in his death For to what