workemanship created in Christ Iesus vnto good workes which God hath prepared that we should walk in thē And againe in another place The grace of God that Tit. 2. 12. bringeth saluation vnto all men hath appeared teaching vs that denying vngodlinesse and worldly lusts we should liue soberly and iustly and godly in this present world Thou seest how diligently good works be commended in the Scripture as those that bee acceptable vnto God through Christ by whose holinesse all their filthinesse and vncleannesse is couered Theoph. But what vse is there of them Mat. A three fold vse of good workes The vse is three-folde and those indeed most profitable The first which is also the chiefe respecteth the glorie of God that ought to be dearer vnto vs thē our owne saluation But by them it is especially aduanced as it appeareth by the wordes of Christ Let your light so shine before men that they may see your good Mat. 5. 16. works and glorifie your father which is in heauen For this cause Paul warning the Philippians to be ful of the fruits of righteousnesse which are by Christ Iesus addeth Phil. 1. 11. to the glorie and praise of God The second vse respecteth our neighbour For by the vprightnesse and integritie of our life he is prouoked to the same earnest desire and exercise of godlinesse I passe ouer the good turnes which hee hath by our charitie and good workes The third vse standeth in this that by them our conscience is quieted For they be testimonies and witnesses of our faith therfore of our saluation Theoph. But how can it be that good works shall be witnesses of our faith Mat. The cause hath already bene shewed of vs before namely for that the holy Ghost doth neuer work faith in our hearts without repentance from whence good works do flow which therefore be visible or seen testimonies of our inuisible or vnseene faith euen as the goodnesse of the tree is iudged by the good fruite and the inward health or soundnesse of a mans bodie by the outward disposition of all the parts Theoph. Therefore vnlesse I be deceiued this thou saiest that faith cannot be without good works Matth. I say so Euen as fire cannot be without heat and the Sunne without light And verily faith of it own Faith cānot bee without good works nature bringeth forth good workes For how can it be that our hearts should be reformed by faith so as wee do embrace the loue wherewith God loueth vs in Christ but that they be also stricken with loue toward him again by meanes whereof they both earnestly desire to obey him and doe labour to auoide rebellion against his maiesty I doe adde moreouer that faith can no more stand together with an euill conscience then water with fire For it cannot bee that so long as sinne raigneth in vs and we willingly offend God that wee should be assured of his loue so as wee may put our whole trust in him and repose our hope in his fauour and goodnesse notwithstanding that infinite merite of Christes death be knowen and perceiued of vs. Theoph. As farre as I see faith bringeth foorth good workes by the which it is afterward preserued in our hearts M. Faith the mother of good works of wich it is after preserued Yea verily euen as fire causeth ashes wherewith it is afterward cherished fed and maintained But by these things it is plaine that it is so farre off that faith which notwithstanding some say should destroy good works that rather by it they are built vp and fortified Theoph. Seeing then faith cannot bee without good works it followeth that all they which boast of it do not good workes be liers and deceiue themselues Matth. It followeth and that is the disputation of Iames the Apostle against the Libertines whome hee speaketh vnto in these wordes Shew mee thy faith Iam. 2. 18. without thy workes and I will shew thee my faith by my workes whereby hee sheweth that no man can be certaine of his faith which is inuisible but he hath visible testimonies of it namely good workes Whereuppon it is that the same Apostle in the end of that Chapter concludeth thus As the body without the vers 26. spirite is dead euen so that faith that is without good workes is dead that is it is not true but a shadow and a vaine empty likenesse of it Theoph. Therefore we are neither iustified nor saued without good workes although neither of them nor by them Mat. I graunt it For although the kingdome of heauen be not the wages of seruants but the inheritance of children yet no man is reckned among the children of God that is not lead by the spirite of God as Paul speaketh Rom. 8. 14. and therefore doth the workes of the spirit such as be these Loue ioy peace long suffering gentlenesse Gal. 5. 22. 23. goodnesse faith meekenesse temperance and such like Therefore the same Apostle in another place giueth warning Be not deceiued neither 1. Cor. 6. 9. fornicators nor Idolaters nor adulterers nor wantons nor theeues nor couetous nor drunkards nor railers nor extortioners shall inherite the kingdome of God The same thing also doth Christ himself confirme when hee saieth not euerie one that saieth to Mat. 7. 21. me Lord Lord shall enter into the kingdome of heauen but he that doth my fathers wil that is in heauen Mat. 5. 20. And againe in another place I saie vnto you except your righteousnesse exceede the righteousnesse of the Scribes and Pharisies you shal not enter into the kingdome of heauen Theoph. Now do I consent vnto thee do acknowledge that good workes be not vnprofitable although we be neither iustified nor saued by them Yea rather that they bee of speciall vse and therefore that the faithfull with al their hearts should giue themselues to them for as much as they serue 1 To the glorie of God 2 The edification of our neighbour 3 And to the confirmatiō of our faith saluatiō Mat. Adde hereunto that God to whom they be acceptable through Christ rewardeth them with sundry blessings both spirituall temporall according to the promises almost without nūber contained in his word Moreouer hither is to be referred the word of Reward which is vsed in many places in the Scripture as when Iohn exhorteth the faithfull to perseuerance he saith 2. Ioh. 8. Looke vnto your selues that we loose not the thinges we haue wrought but that you may haue a ful reward Christ also speaking of those which suffer persecution for righteousnesse sake saith Mat. 5. 12. Great is your reward in heauen In another place also Mat. 10. 42. Whosoeuer shall giue a cup of cold water only to one of these litle ones in the name of a disciple shall not lose his reward Theoph. The confutation of merite Seeing therefore God promiseth reward to our workes it seemeth they
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
it is whosoeuer therefore despise the preaching of the word of God which is in respect of vs the first step of our saluation do despise contemne their owne saluation For the Apostle saith 1. Cor. 1. 21. After that the world in the wisedome of God knew not God by his wisedome that is by the frame and workemanship of this world by the which God maketh manifest his exceeding power and wisedome it pleased God by foolish preaching to saue beleeuers Theoph. Why calleth he preaching foolish which in the former verse he had so highly extolled Mat. He doth that according to the opinion of men of whō for the most part it is despised no otherwise thē if it were foolinesse notwithstanding he teacheth that with God it is the greatest wisdome vnto those of whō it is receiued entertained with due reuerence which Christ cōfirmeth when he saith Mat. 13. 44 The kingdome of heauen is like a treasure hidden in the field which when a man found he hid it and for ioy he hath of it he goeth aside and selleth all he hath and buieth that field Theo. But in those parables Christ intreateth not of the preaching of the word but of the kingdome of heauen which indeed he saith is like vnto sundry things Matth. It is not to be doubted but that by the name of the kingdome of heauen hee doth vnderstand the preaching of the word and this is easily gathered euen out of the former parables wherein he speaketh of the seede for in them by the interpretation of Christ himselfe the preaching of the word is meant Theoph. Why is the preaching of the word called of Christ by the name of the kingdome of heauen Matth. To the end he might shew that it is as it were a key by the which the gate of the kingdome of heauen is opened vnto vs. Which thing in another place he confirmeth when he calleth the ministerie of the word the keyes of the kingdome of heauen Mat. 16. 19 Theop. Now do I desire to heare of thee what Christ meaneth by those parables of the treasure hidden in the field and of that precious pearle to the purchasing whereof he counselleth vs to sell all we haue Matth. This is his mind that the ministerie of the word far excelleth all earthly riches and that therfore it is to bee preferred before all our goods yea rather that they ought all to bee forsaken then to suffer our selues to be depriued of it A most profitable admonition to such as heare the preching of the word In the meane time notwithstanding we must diligently take heed of two extremities whereunto Sathan laboureth all he can to throw vs that he may take from vs the fruite which we are to reape of the preaching of the word The one is the contempt of him which preacheth the word The other when we attribute or giue vnto him more then is right Theoph. What discommoditie haue we by the former extremitie Mat. That we haue no fruit of his preaching whose person wee despise For the contempt of the doctrine doth necessarily follow the contempt of his person For this cause Paul meaning to cōmend Pastors in respect of the excellencie of their office applyeth vnto them this saying of Esay Isa 52. 7. Rom. 10. How beautiful are the feet of them that preach peace and bring tidings of good things Theoph. What discommoditie ariseth of the other extremitie Mat. When too much is ascribed to the person of him which preacheth the word it followeth that the force of preaching is attributed vnto his person And therefore when that is yeelded to men that is due vnto God men spoile thēselues of the fruit of the ministerie Now that is that wherein in former times the Corinthians offended when one sayd 1. Cor. 1. 12. I am Paules I am Apolloes I am Cephas his and I am Christes which mischiefe that the Apostle might remedie he beateth downe the persons of the Ministers in these words 1. Cor. 3. 5. Who then is Paul who is Apollos but the ministers by whom you haue beleeued I haue planted Apollo hath watered but God hath giuen the increase Therefore saith he neither is he that planteth any thing neither he that watereth but god which giueth increase For this cause the same Apostle saith 2. Cor. 4. 7. God hath put the treasure of preaching in earthē vessels that the excellency of that power might be of God not of vs. That is to say God for the most partsendeth ministers of abiect and base condition that their excellencie should not darken the power which he declareth by their ministerie Theoph. Now do I see the inconueniences whereun-those two extremities doe carry vs which that we may auoide the meane must be held and kept namely that we honour the Ministers for the preaching committed vnto them their preaching in respect of God whose power is manifested by it Mat. Thou iudgest rightly For we must do as if a king should send vs some gift by the meanest of his seruāts for we would entertaine him honorably in cōsideratiō of the gift brought by him but the gift it selfe we would receiue for the kings sake from whom it was sent Theoph. Let vs go forward I desire that thou wouldest shew what is the vse of preaching after that the holy Ghost by it hath wrought in vs faith and repentance Matt. What the vse of preaching is after we haue faith and repentance That both may be preserued in vs yea rather increased For as a yong child after he is borne standeth in need of nourishment that life may be both preserued and increased so he that is begotten a new by the seede of the word of God must be fed by the same that he may get strength spirituall increase till saith the Apostle we come to a perfect mā and to the measure Ephes 4. 16. of the age of the fulnesse of Christ that is till we come to perfection it selfe whither indeede we shall neuer come so long as we liue in this world Theoph. Is not the reading of the word of God sufficiēt for these things although there be no preaching Mat. No not so euen as the vse of meates is not sufficient to the nourishment of mans body except they be dressed and prepared For which cause verily God when he would threaten an extreame punishment to his people saith Amos 8. 1◠Behold the daies come that I wil send a famine into the land not a famine of bread nor a thirst of water but of hearing the word of God By the which words he meaneth that we cannot be spiritually fed without preaching Yet neuertheles the oftē reading of the word of God bringeth no litle help to the preaching of it For otherwise it should neuer haue beene so diligently commended of God Whereby it appeareth that the holy Ghost after it hath by the vncorrupt seed of the word of God wrought