is of things that concerne our saluation such as the Sacraments be Theoph. Why is it againe required that there bee a promise added Mat. The third condition Because vnlesse there be a promise the Sacraments shal be vnprofitable vnto vs. Now that promise which on the behalfe of God hath the effect is as it were the soule of the Sacraments whereupon all their force and efficacy dependeth and not vppon the holinesse or worthinesse of him of whom they bee ministred or vpon the vertue of some wordes pronounced Therefore without that promise the Sacraments shall be nothing else but vaine and fruitlesse ceremonies Theoph Thinkest thou that the Sacraments if they be ministred of some wicked man and hipocrite haue as much efficacie and force as if they were ministred by some good man Mat. I thinke it so as on our part we bring nothing to hinder it as good seed if it finde good ground will beare fruit notwithstaÌ„ding it be sowen of some naughty Vpon whoÌ„ dependeth the efficacy of the Sacraments The number of the Sacraments and wicked man For the vertue of it hangeth not vpon the lower as the Sacraments do not vpon the Minister but vppon the blessing and grace of God alone Theoph. Let vs come to the number of the Sacraments How many be there in the Christian church Mat. Two namely baptisme and the Lords supper Theoph. Seeing they declare vnto vs one thing euen as the word doth namely the loue of God toward vs in Christ what is the cause that they be two in nuÌ„ber Matth. Because by Baptisme God doeth witnesse that we be receiued of him into couenant through the communion of Christ and his giftes but by the supper hee assureth that wee are held and kept in vntill we bee receiued into the heauenly life And for this cause Baptisme is onely once ministred but the Supper oftentimes Theoph Declare this reason to me more at large Matth. Yet to me it seemeth easie For seeing Baptisme is the assured conueyance vnto vs of the couenant made with vs in Christ if it should be iterated or vsed the second time or oftner it were all one as if we said that God had abrogated or disanulled the first couenant to ordaine or appoint another which indeed is altogether contrary to the verie nature truth and constancy of God For the Apostle saith I am 1. 17. With him there is no changing or shadow of turning But concerning the Supper it is altogether required both for edifying and for comfort that it be oft repeated 〈◊〉 â—…sed of vs for asmuch as such in the weaâ—nesse of 〈◊〉 faith wee do euery moment call into doubt whether God will continue in his loue toward vs or no especially when we looke vnto our daily sinnes by the which we are indeed worthie to be excluded by 〈…〉 by this Sacrament God would assure vs of hi◠〈…〉 the which he doth both offer exhibit or giue Iesus christ vnto vs with his treasures in whom alone as hath bin said that couenant and loue hath the foundation Theoph. Whether the Sacraments be necessary to saluation I wil yet demand of thee one question generally pertaining to the Sacraments before wee begin the particular exposition of them both Whether are they so necessarie to saluation that no man can be saued without partaking of them Matth. It is a most absurd opinion of them who think that God hath tyed his grace to the SacrameÌ„ts for they be onely for this end ordained that the grace and fauour yeelded vs before in Christ should be confirmed and ratified therefore it was most excellentlie said of an ancient father Bernard epist 77. That the waÌ„t of Baptisme did not condemne but the contempt of it Theoph. But Christ saith Mar. 16. 16 Whosoeuer beleeueth and is Baptised shall bee saued Out of which words it seemeth may be gathered that Christ determineth Baptisme to be necessarie to saluation no lesse then faith and that the same may bee concluded concerning the Supper out of that which Christ himselfe said in another place Iohn 6. 53. Verily verily I say vnto you except you eat the flesh of the sonne of man and drinke his bloud you haue no life in you Matth. In the first place I will answer to those things which thou saidest of Baptisme whereof I say that in that place Christ doth not set downe the necessitie of Baptisme but rather what is that true faith by the which we are saued namely that it is not dead and hidden but liuely and declared by outward confession Insomuch as the beleeuers be ioyned to the church and be partakers of the preaching of the word and administration of the Sacraments wherunto that saying of Paul ought to be referred We beleeue with the heart Rom. 10. 10 to righteousnesse and confesse with the mouth to saluation And that this is the minde of Christ it is gathered by the member following for he saith But whosoeuer beleeueth not shall be condemned For if this had bin his meaning that no maÌ„ could haue bin saued without Baptisme he would haue said thus But whosoeuer shal not beleeue or shall not be baptized shal be condemned Seeing therefore he saith that vnbeliefe is the cause of condeÌ„nation by the contrary he meaneth that faith is sufficient to saluation which hee himselfe oftentimes coÌ„firmeth when he saith Iohn 3. 36. 5. 24. 6. 4. He that beleeueth in the son hath life euerlasting but hee that beleeueth not in the sonne shall not see life but the wrath of God abideth vpon him Concerning the other place of eating the flesh of Christ and drinking his bloud he doth not there entreat particularly of the Supper but generally of the vnion that we ought to haue with his body which indeed is altogether necessarie vnto saluatioÌ„ as hath bin shewed of vs in the first booke But that vnion is wrought no lesse by the word receiued by faith then by the Sacraments as it hath beene said already CHAP. III. Of Baptisme by the which God testifieth that we are receiued into couenant of him whiles hee doth communicate Christ Iesus vnto vs together with his benefites Theophilus NOw wee are to weigh those two Sacraments each by it selfe and in both those three conditions are to bee searched out that are required to make them truely Sacraments Let vs therefore begin with Baptisme what is the institution of it Mat. The institution of Baptisme First indeed it was instituted of God by the ministery of Iohn Baptist which thereupoÌ„ had his name Afterward it was dedicated and sanctisied of Christ in his own body when he would be baptized of him and when he commanded the Apostles to baptize Theoph. Let vs see those three things which thou saidest were required in the lawfull institution of a Sacrament namely 1 The signe and sacramentall rites 2 The signification of them 3 The likenesse and agreement betweene both Matth. The signe
for if they had beene of vs they should haue continued with vs. But this is done that it might appeare that all were not of vs. Moreouer they be those of whom Christ speaketh when he saith They which receiued the seede that is the doctrine of the truth of the Gospel in stony groūd are they which Math. 13. 2 22. heare the word straightway receiue it with ioy but they haue no roote in themselues but are for a time when trouble or persecution ariseth for the words sake they are by and by offended But they which receiued the seede among thornes are such as he are the word but the cares of this world and the deceitfulnesse of riches choaketh the word and it is made vnfruitefull Theoph. This therefore is thy meaning that they which so fall from the profession of the Gospell that they neuer returne againe did neuer truly beleeue the Gospell notwithstanding for a time outwardly in shew they made profession of it Matth. Thou thinkest right For true faith hath the place in the heart there taketh roote by the effectuall working of the holy Ghost which he bestoweth not vpō any but those that be chosen of God in Iesus Christ vnto saluation And by this meanes he openeth vnto vs the counsell of God which we otherwise know not cōcerning sauing vs. Whosoeuer therefore by their true repentāce be assured of their faith ought not to make any doubt either of perseuerance or of eternall life Theoph. Of the eternall election of God Thou hast touched a doctrine which to some seemeth difficult hard Neuerthelesse I desire it may be briefly handled of vs for I account it among those things which the more they be searched into the more they be obscured and darkened First shew me what is the foundation of it Mat. First it may be gathered out of the whole Christian doctrine but especially out of the doctrine of iustification by faith of regeneration by which we are taught that our saluatiō is freely giuen vnto vs in Iesus Christ that it cannot spring from our selues Seeing therefore God bestoweth not so great a benefite vpon euery one it followeth necessarily that they which obtaine it were chosen of God himselfe according to the good pleasure of his will And therefore that the eternall electiō of God cannot be takē away but together with it bee ouerthrowen the principall foundations of Christian Religion and our saluation made voyde Theoph. Is there not some expresse testimonie of it in the Scripture Mat. There is and not onely one but more those most plaine amōg the which the words of Paul writing Ephes 1. 4. 13. 14. to the Ephesians be the chiefe God hath chosen vs in Christ before the foundations of the world vere layd making knowen vnto vs the misterie of his will according to his good pleasure which he had purposed in himselfe And we are sealed with that holy spirite of promise which is the earnest of our inheritance Theoph. A few words indeed but by the which the Apostle bringeth light vnto this doctrine for it is made the easier by the distinctiō which he vseth namely according to the persons of the Trinitie whiles he attributeth the beginning of it to the Father the matter to the Sonne and the manifesting of it to the holy Ghost Matth. Thou iudgest rightly And so indeede is that doctrine to be cōsidered to our edification comfort For they that looke to it as it were lying hid in the coūsell of God reape nothing by it but trouble of mind vexation of conscience For they do as if one to see the better should fixe his eyes vpō the globe of the Sunne by the beholding of which light it is not to be doubted but his eyes would waxe dim Who if he looked vpon that light in the Sunne beames might haue vse of it see all things offered to his sight how and what way to direct his steps Likewise also this doctrine while it is considered in Christ in whom we are chosen and we seeke for in our selues the testimonie that the holy Ghost yeeldeth vs by our effectuall calling then it affoordeth vs especiall comfort and assureth vs of our saluation otherwise doubtfull and vnknowen vnto vs. Theoph. Of the calling of the elect What meanest thou by that effectuall calling by the which thou saiest that we are by the holy Ghost assured of our election Matth. I called it so to put a difference betweene the true calling of the faithful the false which is alwayes weake and vnprofitable For they which are called by the later will not heare the voyce of God or if they heare it yet refuse to draw neare vnto him or if they draw neare it is with a double an hypocritical heart and not long after they fall from him But they that be called with the other are lightned by the holy Ghost so as the word of God entreth into their hearts they come vnto God follow him with obedience of faith And such kind of calling as this is alwayes ioyned with election for it is the iudge and declarer of it Theoph. Of regeneration But that effectuall calling seemeth to be nothing else but the regeneration which the holy Ghost worketh in vs whereof we haue spoken before Mat. Thou sayst true for by it he openeth our eares to heare the voyce of God that calleth vs. He lightneth the eyes of our mind to know him in Christ sesus He disposeth our hearts to beleeue his doctrine to embrace it confesse it and follow it by true faith He confirmeth our will to loue and feare him and so to keepe our selues in the reuerence worship of his Maiestie Theoph. Therefore whosoeuer is assured of his effectuall calling by the fruite of regeneration he ought not to doubt of his election and saluation Mat. Of the assurance of saluation He ought not yea contrariwise he ought to be sure of it which also we professe in the last article of the Creede when we say I beleeue the life euerlasting For by it we not onely vnderstand the we beleeue there is an euerlasting life but that we are assured that we our selues shall one day be partakers of it And that article is set at the end of the Creede as a necessary consequence of the things going before but especially of the article cōcerning the holy ghost for the which we haue that assurance That also doth the Lord confirme vnto vs both by the ministery of the word whereby he assureth the penitent of the forgiuenesse of their sins as also by the Sacraments which bee as seales and pledges of that loue wherewith the Father loueth vs in Christ Theoph. Doth not that assurance of our election and saluation which thou art about to perswade the faithfull make them slouthfull to good workes Mat. The assurance of saluation is cofirmed by sanctificatiō begun How can that be seeing it
thou haue ended it when thou hast read it ouer once let it not be tedious vnto thee to read it ouer again again for thou shalt finde the second reading more fruitfull thē the first the third more fruitfull then the second so the oftener the better This is a great vanitie an euill sicknesse among mē that if they haue once seene the title of a booke and the authors name read two or three leaues it is cast at their heeles for euer after as if they had attained all that could be learned by it when they can name the title author of it Wherefore for this point marke the course manner of mē in the keeping and encreasing of their bodily strēgth though they eate their fill of this kinde of meate to day yet they come with great desire and fresh appetite to the same againe within a day or two yea oftentimes the same day otherwise it argueth either an extreme weakenesse or an intollerable daintinesse of the stomacke Here perhaps thou wilt aske what bookes beside the holy Bible I would commend vnto thee Wherein though I see some difficultie because it cannot be done without cōparisons which are coūted odious yet for thy good I wil not spare to shew my poore opiniō No one book of the like volume more fruitefull then Virell which is that no one mā that I haue seen hath set down the summe grounds of Christiā Religion more holily happily for the capacitie and edifying of all sortes thē this present author For this cause I specially recōmend him to thee as one by whō thou mayst specially profit if thou call vpō the name of God through Iesus Christ bind thy selfe to diligēce constancie remembring that as one dish of meate well chewed digested will cōfort nature more then diuers delicates that lye raw vndigested in the stomack so one booke often throughly read wil do thy soule more good then the superficiall fight and tast of a thousand And so I commend thee to the Lord who vouchsafe to giue thee wisedome in all thinges for his mercies sake Blacke Friers the 23. of Iuly Thine in the Lord Iesus STEPH EGERTON The argument and order of the three bookes of Christian Religion The first Booke DEclareth the fundamentall pointes of our saluation it standeth vpon four heads 1 1 The first intreateth of the knowledge of God who being perfectly iust and perfectly mercifull doth not onely shew mercie but doth also declare his iustice ibidem 2 The second of the knowledge of man who being a most miserable sinner is guiltie of eternall death before the iudgement seate of God 9 3 The third of the knowledge of Christ who hauing satisfied the most perfect iustice of God for vs openeth a way vnto his most perfect mercie that we may obtaine forgiuenesse of our sinnes 15 4 The fourth of faith whereby we are made one with Christ and so partakers of all his benefites and euen of euerlasting life 22 The scond Booke COntaineth the testimonies of our saluation and that standeth vpon two speciall pointes whereof 1 The first intreateth of good workes by the which faith lying hid in our hearts is manifested 78 2 The second of prayer which hath the first and chiefe place among good works to testifie and confirme our faith 188 The third Booke SEtteth before vs the outward meanes whereby God bringeth vs vnto saluation and it consisteth vpon foure principall points 219 1 The first entreateth of the ministerie of the word by the which the holy Ghost begetteth faith in our hearts keepeth it there and increaseth it ibidem 2 The second of the Sacramentes ordained of God to be as seales of the word to the ende we might with greater assurāce embrace the promises reuealed vnto vs in the word of Christ 140 3 The third of Baptisme whereby God testifieth that we are receiued of him into couenant while by it he communicateth Christ vnto vs together with his benefites 248 4 The fourth of the Lordes Supper by the which God witnesseth that his couenant is confirmed in vs by it making vs more and more partakers of Christ and his gifts 259 A summe of all set downe in a triple or threefold method that we may the better know the order and coherence of euery point of Christian Religion as also the truth excellencie and profit of the same 259 THE FIRST BOOKE of Christian religion wherein the grounds of our saluation are handled Speakers Theophilus Mathew CHAP. I. Of the knowledge of God who being perfectly iust and perfectly mercifull doth neuer exercise his mercy but he doth also exercise his iustice Theophilus MOst dearely beloued brother I haue oftentimes desired to heare of you all the doctrine of Christian religion in exact order because once I heard you plainely and briefly discoursing of some points thereof wherein I was not a little satisfied Mathew As my good will hath not at anie time in anie thing ben wanting vnto you most louing Theophilus so I will with the more readie mind performe that which you desire when it shall be conuenient because the thing of it selfe is profitable and I trust it shal be to mine own edifying For this is proper to Christian doctrine that the oftner it is handled the more plentifully it setteth forward the force and working of it in the hearts of the faithfull Theoph. Go to then hast thou not now leysure to declare vnto me euery head of Christian religion in the order wherein I haue determined to aske thee I will cause them to be put in writing and so to be communicated with my brethren Mat. If I had not leysure there is not any businesse which I would not leaue to satisfie you in this behalfe for what is there wherein time can be better spent Theoph. Seeing therefore our disputation shall be of Christian religion I desire to be taught what is meant by the word Religion Mat. Before I answer I pray God our heauenly Father to be present with vs by his holy Spirite that we may neither thinke nor speake any thing which may not tend to the honor of his own name and to the edification of his whole Church The word Religion is deriued of a word that signifieth to binde And it is a spirituall bond by the which men in a certaine holy reconciliation are made one with God and are kept in his loue and feare that at length they may be partakers of his heauenly glory of the blessed life Which no Religion can do but that which is Christian that is to saie that which hath the foundation in Christ Theoph. Why so Mat. Because by Christ alone through faith we are reconciled vnto God and that freely and so are made one with God by a most neare bond that he may bee glorified of vs in this life and eternally in the heauēs Theoph. From whence haue we proofe of that Mat Out of the
word of God which is most certaine and vpon the truth whereof resteth all Christian doctrine The. What vnderstandest thou by the word of God Mat. The Canonicall books of the Bible whereunto for this cause is giuen the name of holy Scripture Theoph. How came it to passe that those Bookes were called the Bible Mat The Christians of the primitiue Church after they had gathered into one volume the bookes of the Prophets and Apostles by an excellency called that volume in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because those bookes farre passe others For truly the word of God in worthinesse and excellency goeth beyond all the words of men Theoph. But how maie it certainely be proued that the doctrine which is contained in those bookes is the word of God seeing that the Prophets and Apostles who it is certainely knowne were men were the authors and writers of them Mat. First of all indeed it is necessarie that the holy Ghost which spake by them nay whose instruments onely they were do engraue that faith in our hearts Then that assurance maie be confirmed by obseruing the speciall excellency which it is easie to perceiue in those writings as also the most holy effects which they worke in vs. Theoph. What excellency do you meane Mat. effect 1 First of all the maiesty of the Spirit of God which shineth in thē most euidently For euery where there appeare diuine and heauenlie things nothing earthlie and mortall or that agreeth with the corrupt affections of the flesh effect 2 Secondly the consent of all the parts among them selues for although they were written by diuerse writers in sundry places and at sundrie times yet there is no lesse agreement betweene them then if they had agreed together of the matter before effect 3 Finally the fulfilling of all the prophesies deliuered long before yet precisely accomplished each of them in their proper time Ier. 26. 12. Dan 9. 24. Hence it is that Dauid giueth thē most excellent commendation saying Psal 12. 6. The words of the Lord are pure words as the siluer is tried in a fornace of earth fined seauen fold I say nothing of their antiquitie and that not without a miracle they were preserued among so manie enemies which wold haue destroied them and among such cruell persecutions Theoph. But what holy effects do they worke in vs Mat. This generall we maie marke that the Church hath alwaies as it is at this day beene gathered together by the authoritie of the holy Scripture that is to saie a companie of men of diuers ages sexes and conditions which worshippeth God according to the instructions and doctrine of that Scripture a good part whereof in all ages hath sealed the same with their bloud But the speciall or particular effects are that they rauish the reader enforce him to the reuerēce of God no otherwise then as if God himself did speak Moreouer that by the reading of them our hearts are touched with an earnest feeling of our sinnes Last of all that they lift vp our minds aboue all heauens kindle within vs a desire of a better life cause vs that in comparison thereof we do easily despise all other things All which are not done by the writings of men notwithstanding they be artificiallie handled Therefore the Apostle to the Hebrues saith that the word of God is liuing mightie in operation and piercing more then anie two edged sword and that it doth reach euen Heb. 4. 12. to the diuiding asunder of the soule and the spirite of the ioynts and marrow Theoph. Verily these are most strong arguments to prooue the truth of Gods word But there bee some which say that all the authority of it dependeth vpon the Church Mat. They do as if one should say that the light of the sunne hangeth vpon the testimony of men For as the Sunne shall not cease to shine although all men be blind euen so the word of God shall neuer receiue losse whether it be allowed or dissalowed of men Moreouer how can it be that the authority of the word of God should depend vpon the allowance or consent of the Church seeing that the Church it selfe borroweth all her authoritie of the word as it were of her foundation for it is built vpon the foundation of Ephes 2. 20. the Apostles and Prophets Theoph. But they say that in this place it is not meant of the truth of the word in it selfe but of the meane whereby it is vnderstood and receiued of men Which they affirme to hang vppon the testimony and allowance of the Church To which purpose they alleadge this saying of a certaine Father I should not haue beleeued the Gospell if the authoritie of the Aug. contra epist fund Manich. Church did not moue me Mat. This sentence maketh not for them For this was the mind of that holy man that being a stranger from the faith he was moued by the authoritie of the Church to embrace the Gospell and that after by the working of the holy Ghost he was confirmed it that faith Which hee doth a little before declare in these words The Church first calleth vs to beleeue that which yet we are not able to see that being made strōger in faith we may come to vnderstand that which we beleeue not now men but God himselfe inwardly strengthening and lightning our mind Which thing I doubt not but it is true namely that the witnesse which the Church giueth to the word of God doth not a little moue vs to embrace it But then onely this is when our faith is beginning for when it is come to any age and we our selues by reading hearing of the word haue tasted of that truth then we beleeue not by the testimony of the Church but by that which the holie Ghost sealeth in our hearts In so much as if the Church should then teach vs a doctrin diuerse from that we would not giue our consents vnto it This shall be made plaine by the example of the Samaritanes Those hearing the report of the woman with whō the Lord had spokē that he was the Christ beleeued But after that themselues had heard him they said vnto the woman now wee beleeue not any Ioh. 4. 39. 42. more for thy saying for we haue heard him our selues and do know that this is indeede the Christ the Sauiour of the world Theoph. This example bringeth no small light to this doubt But hitherto sufficientlie of the truth and authoritie of the word of God now let vs in a few words consider what it doth containe Mat. It hath in it at large whatsoeuer concerneth the glorie of God for our good and saluation Theoph. By what meanes doth it teach vs to attaine saluation Mat. By the true knowledge of God and of Iesus Christ which it doth teach Teoph Let vs therefore first intreate of the knowledge of God and after we will speake of Christ in the proper place What do the
Theoph. Of the office of Christ First therefore we must see how Christ performed the office of King Prophet and Priest And afterward how hee communicateth the same with the faithfull Mat. He did the office of a king when by his diuine power he deliuered vs from the tyranny of our enemies the deuill sinne and death whom hee ouercame that he might make vs his seruants and subiects to his kingdome which indeed he doth continually exercise in vs when he ruleth vs by the scepter of his word and by the power of his spirite He did the office of a Prophet in that hee declared all the will of God vnto vs by his word he gaue the holy Ghost by the helpe whereof it might be vnderstood of vs and we yeeld our consents vnto it This office also hee exerciseth euerie day when by the ministerie of the word and working of the Spirite he causeth vs daily to profite and to go forward in that knowledge Finallie he did the office of a Priest when vpon the Crosse he offred his body and bloud for vs to God the Father that he might bee a satisfaction for our sinnes The execution of which office is also at this day when he maketh intercession for vs. Now this priesthood of Christ is the truth and fulfilling of all the sacrifices of the old Testament Theoph. Let vs now speake of our kingdome priesthood and prophetship Mat. Apot. 1. 6. We are spiritually kings in Christ that we may ouercome the deuill and sinne 1. Pet. 2. 9. We are Priests through him to offer vp an acceptable sacrifice of praise to God Act. 2. 17. Wee are prophets that being taught the truth wee may teach others and open to them the misteries of the kingdome of Heauen Theoph. It hath bin sufficiently declared how Christ hath deliuered vs from condemnation as also by what means he hath made vs fit to attain to eternal life Now the third point remaineth namely why it is necessary that his gifts should be made ours Mat. Because otherwise they shall no way helpe vs to the satisfying of the perfect iustice of God euen as other mens riches profit not to deliuer vs out of debt except they become ours Theoph. How therefore may his gifts become ours Mat. If we be made one with him For by the benefite of that vnion we are made partakers of all his spirituall Of the vnion with Christ graces and riches which are no lesse imputed vnto vs before God thē as if they were ours by nature For this cause the Apostle saith Coloss 1. 22. that we are by Christ reconciled in that bodie of his flesh through death By which wordes of his he meaneth that the merite of Christs death pertaineth not to anie but vnto such as be grafted into his bodie and are made his members Theoph. Can therfore no man be partaker of Christs gifts except he be made one with him Mat. He cannot Euen as a woman cannot be partaker of the riches and honor of some great man except she be ioyned with him in mariage that they become one bodie and one flesh the mēbers also cannot draw life from the head if they be not ioyned with it There is therefore no true partaking of Christ except there be an vnion with him For this cause therefore Christ said to the Capernaits Vnlesse ye eate of the flesh of Ioh. 6. the Sonne of man and drinke his bloud ye shall haue no life in you In which words he plainly sheweth that we are not partakers of his gifts vnto saluation except we be as nearely coupled with his humanitie as meate and drinke are ioyned with our bodie which of all others is a most neare vnion For meat drinke when they are digested in our stomach are so turned into our substance that they cannot be distinguished much lesse separated from it Theoph. This doctrine also is aboue the capacitie of man Mat. Ephes 5. 32. It is indeed Wherefore Paule speaking of it saith that it is a great misterie Now if we can neuer so litle see the bodie of the Sunne but our eyes do dazell how can our mindes pierce to that inaccessible light of the diuine maiestie to conceiue his heauenly mysteries such as be the points which we haue hādled first 1. Concerning the Trinitie 2. Of the vnion of two natures in Christ 3. And of coupling the faithfull with the humane nature of Christ It is therfore our duty rather holily to beleeue these three fundamentall points or principles of Christian religion then curiously to examine them by the rule of our reason CHAP. IIII. Of Faith by the which we are made one with Christ and so be partakers of all his gifts Theophilus HItherto I haue hard First that God which is perfectly iust doth no way absolue the guiltie Secondly that men which are most miserable sinners are before the iustice of God guiltie of eternall death Thirdly that Iesus Christ by his death hath satisfied the exact righteousnesse of God which is imputed vnto vs to the end that being set free from condemnation we may be partakers of eternall life so as we be ioyned with him It remaineth therefore that I vnderstand how we are made one with Christ Mat. By faith euen as he him selfe testifieth in the prayer which he made to God for all the faithfull in these words Ioh. 17. 20. Father I pray thee for such as shal beleeue in me that they may be all one as thou O Father art in me and I in thee that they also may be one in vs. Whereunto also that saying of Paul is to be referred Ephes 3. 17. that Christ dwelleth in our hearts by faith And herevpon it is that these sentences be often repeated in the Scriptures 1 That euery one which beleeueth in him is absolued an◠discharged Act. 13. 39. 2 Is made the child of God Iohn 1. 12. 3 Doth not perish but hath euerlasting life Iohn 3. 16. In which places those things be attributed to faith which we receiue of Christ alone to the ende we may vnderstand that both he and his gifts are committed to vs by faith Theoph. Thou hast touched a little concerning the righteousnesse of faith which I desire to haue declared Of Iustification by thee somewhat more at large for I perceiue that Paule oftentimes speaketh of it Mat. To be iustified before God is to be accompted iust that is to say without blot vnreproueable Now Paule doth often handle this point because it is one of the speciall groundes of our faith For no man can please God but he that is iustified Theoph. How so Mat. Because as God is perfectly iust and holy so he loueth holinesse and iustice on the other side hee hateth vnrighteousnesse therefore we can haue no fellowshippe with him to be partakers of his heauenly glorie except we be perfectly righteous Therefore he saith that no vncleane thing shall
the whole man 2 The other is that that particular iudgement may be proclaimed before all men and so there maie be a more manifest declaration of God his righteousnesse Therefore the Scripture affirmeth that in that day both good and bad shal be iudged by Christ according to their workes which without doubt shall bee brought to light as it were manifest testimonies either of the faith or the vnbeliefe lying hid in the heart although faith it selfe or vnbeliefe in those that come to years be special causes either of the saluation or damnation of men as it is declared by the Iudge himselfe Ioh. 3. 18. 5. 24. He that beleeueth in me is not condemned but hee which beleeueth not is condemned alreadie because he hath not beleeued in the name of the onely begotten Sonne of God Theoph. Why Christs death is mētioned oftner in the Scriptures then the other things he did for vs I do now at length acknowledge all the articles which appertaine to the faith in Christ to be indeed profitable yea necessarie to the establishment of our faith I would notwithstanding know why in the Scriptures his death onely is for the most part spoken of as in that place of Paule Rom. 5. 10. We are reconciled by the death of his sonne Mat. By such kind of speeches the scriptures desirous of breuity and shortnes of the chiefe part nameth the whole Neuerthelesse sometimes his resurrection also Rom. 4. 25. is ioyned because in it Christ ouercame death whereupon it is that the force of Christs death hangeth vpon his resurrection For if Christ be not raised vp saith Paul 1. Cor. 15. 14 our faith is vaine This also is to be noted by the way that the death of Christ is not seldome vnderstood by his bloud because that powring out of his bloud amongst other things which he suffered for vs is verse excellent and notable Theoph. Bring forth some testimonies for it Mat. They are to be found euerie where in the holy writings Peace being made by the bloud of Christ by him he hath reconciled all thinges to him selfe as well those that bee in earth as those that be in heauen that is to saie both those that be in the Church alreadie receiued into heauen as those that bee yet in the militant Church below 1. Pet. 1. 19 We were redeemed not with corruptible things as siluer or gold but with the precious bloud as of a Lambe without spot and vndefiled euen of Christ Rom. 5. 9. We are iustified by the bloud of Christ The third part of the Apostles Creed which is faith in the holy Ghost Theoph. Wee haue proceeded farre inough concerning faith in Christ Now therefore wee must come to the third part of the Creed which is of the holy Ghost whereunto thou did dest attribute that it doth sanctifie vs and ioyne vs with Christ But there bee two things which I wil propound vnto thee to be declared 1 First wherein that sanctification standeth 2 Secondly in what sence thou saiest that wee are by the holy Ghost ioyned with Christ forasmuch as euen now thou ascribedst that vnto faith Math. The sanctification which the holy Ghost worketh in vs standeth herein that it amendeth the corruption planted in our mindes and repaireth the decay of our soules otherwise cast away and vndone by originall sinne Theoph. Declare to mee the effects of that repairing Mat. First of all it lightneth our minds so as we do acknowledge the true God in Christ and yeeld him the worship due to his maiestie Secondly it reformeth our hearts working faith in them which pietie or godlinesse followeth that is to say the loue and feare of God from whence also springeth repentance it selfe For this faith which lieth hid in the heart sheweth it selfe as it were visible to the eyes But the sanctification whereof we speake is not seldome called by the name of regeneration Theoph. Why is it called also by this name Math. Because when the holy Ghost by his grace and vertue worketh in vs stedfastly to beleeue the things which in former times wee condemned and that truely repenting wee do the things which be directly contrarie to our former actions Ephe. 4. 24. 2. Cor. 5. 17 we do in verie deede seeme to be borne againe and to be made new men as Paule speaketh And verily then all the parts and qualities of our soule are so reformed as they may seeme to be altogether changed Theoph. What our regenetatiō or sanctification is Therefore this sanctification or regeneration is nothing else but the repairing of the image of God which we lost in Adam Math. Thou iudgest rightly and Paule himselfe testifieth this whē he saith Col. 3. 10. that we haue put on the new man which is renued into knowledge agreeable to the image or likenesse of him that created him But Christ is he by whom that likenesse of God is brought from Heauen vnto vs and communicated by spirituall regeneration euen as Adam by carnall generation had made vs partakers of sinne with him Theoph. Thou speakest of two generations verie much differing the one from the other I meane the first which wee haue from Adam from that which Christ worketh in vs by his spirit Mat. Verily by that first generation wee are borne vnto sinne but by this latter we are borne vnto righteousnesse 2 By the first we are borne children of wrath by the later children of God 3 By the first we are borne vnto death by the later vnto euerlasting life And for this cause Christ said to Nicodemus Ioh. 3. 3. Except a man be borne againe hee cannot not see the kingdome of God Theop. Hitherto I haue heard what sanctification or regeneration is namely that it consisteth in the vnderstanding of heauenly things concerning our saluation and in the reformation of our heart will which causeth vs to beleeue in God through Christ to obey him But how is it that the Apostle whom thou citedst speaking of this repairing maketh mention only of the vnderstanding and not of the wil For he saith that we haue put on that new man which is renued into knowledge Col. 3. 10. agreeable to the image of him that created him Mat. In that place indeede there is onely mention of knowledge but vnder the name of knowledge are vnderstood both holinesse of life reformatiō Which also in another place are by name spokē of by the same Apostle when he saith Ephes 4. 24. that that newe man is put on which is created after God in righteousnesse and true holinesse Thou seest that in those places one part is taken for both because they are at once or together reformed by the holy Ghost although in diuerse maner For to some he giueth more knowledge then reformation And contrariwise to some others more zeale and reformation then knowledge Theop. But how is it that there be many also found vnto whom there is giuen more
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
most true Therefore I pray God and our heauenly father that as he hath imprinted his law in our mindes so he will engraue it together with his loue and feare in our hearts by the power of his holy spirit that being alwayes clothed with righteousnesse and holynesse we may serue him with due reuerence and humilitie all our life 1 And so he may be glorified of vs. 2 Our neighbour edified 3 Our faith saluation may be confirmed through Iesus Christ our Lord. Theoph. So be it CHAP. II. Of Prayer which hath the chiefe place among Good workes to testifie and confirme our faith Theophilus OVr helpe is in the name of the Lord which hath made both heauen earth Matth. So be it Theoph. Concerning the doctrine of good workes I am sufficiently satisfied most dearely beloued brother for I haue learned that they onely be worthy the name of Good works which be commanded of God in his law also that they be not the causes of our iustification and saluation neuerthelesse that they be profitable both to the glory of God and to the edification of our neighbours very much to the assurance of our saluation and faith Which is the chiefe good work A short description of true prayer Now I demand of thee which hath the first place among Good workes Math. True prayer namely that which is powred from the heart vnto God with this confidence that we shall be heard Theoph. Why giuest thou it the chiefe place among Good workes Matth. Because by the helpe of it we obtaine this The excellencie of prayer that we bee able to performe the other Good workes Moreouer it yeeldeth vs the greatest testimonie of our saluation Theoph. Whereupon is it that it yeeldeth a fuller testimonie of our faith then the other Good workes Matth. Hereupon because prayer with certaine hope of being heard cannot bee made but wee are therewithall perswaded of the loue and good will of God toward vs. For as Paule saith Rom. 10. 13 14. How shall they call vpon him in whom they haue not beleeued For this cause the same Apostle affirmeth out of the prophesie of Ioel Whosoeuer shall call vpon the name of the Lord shall be saued Theoph. But from whence haue we that assurance seeing wee be guiltie vnto our selues of our owne vnworthinesse by the which we deserue that both we our selues our prayers should be driuen backe from the seate of his Maiestie Matth. By the intercession or mediation of Iesus Christ who as it was shewed by vs in the Chapter of faith doth alwayes offer vp to God the Father the merit of his death for full satisfactiō of all our sins Wherupon it commeth to passe that he is made mercifull vnto vs and such a one as will be entreated of vs so as we shall receiue what soeuer we aske of him And that doth the Scripture teach in these wordes 1. Iohn 2. 1. We haue an aduocate with the Father Iesus Christ Theoph. It followeth therefore that the office of the mediatour is by a most straight band ioyned with the office of the redeemer Mat. It is so and therefore Iohn after those words We haue an aduocate with the Father Iesus Christ the righteous presently addeth and he is the propitiation 1. Iohn 2. 2. for our sinnes Hereupon it is that Paule ioyneth both the offices together when he saith 1. Tim. 2. 6. There is one mediatour of God and men the man Christ Iesus which gaue himselfe a ransome for all men Theoph. Seeing therefore one is our redeemer euen Christ Iesus it seemeth to follow that he alone can also fulfill the office of the mediatour for vs with the Father Matth. The confutation of the error about prayer to Saints It followeth and that indeed necessarily and for this cause in the places which we haue heard we reade it written One aduocate one mediatour for the word one is expresly added to the end we might know that besides him alone there can be no other Theoph. Therefore they deale foolishly and without any good ground whosoeuer seeke other patrons and mediatours besides Christ Matth. Verie foolishly For they forsake the Creatour to go to the creature the Lord to go to the seruant the most dearely beloued Sonne of the Father which is in the highest authoritie and fauour with him to pacifie his wrath to go to those which lacke all the things that be required to wash away sinnes and therefore bee vnable to make our prayers acceptable and of force Moreouer they do esteeme Christ as it were not sufficient enough for the office of the mediatour and therefore denie him to be our true Sauiour For if he be fit and sufficient for so great an office why doe they take to themselues other mediatours beside him If they say they doubt not but that he is both most power-full and most fit for this thing but doe doubt somewhat of his will they do therein very much bewray themselues to be vnbeleeuers which refuse to giue credit vnto him after that he hath giuen vs so notable a pledge of his exceeding loue Namely when he vouchsafed both to take vpon him our humane nature and to suffer the death of the Crosse for our redemption Adde hereunto that most louingly he calleth vs vnto himselfe by his word when he saith Mat. 11. 28. 30. Come vnto me all that labour and be laden and I will cause you to haue ease yee shall find rest vnto your soules Finally whither soeuer they turne themselues they shall neuer escape but be foūd iniurious against Christ for as much as they take frō him the office of the mediatour purchased by his owne bloud to giue it to blessed creatures that be in heauen Theoph. They obiect that the office of Christ is not translated by them to the dead Saints seeing they end all the prayers they make to God with these wordes Through Iesus Christ our Lord whereby they say is declared that the chiefe honour is giuen to Christ himselfe Mat. The confutation of it It is a craft of Sathan by the which he would haue the wickednesse of praying to Saints to be hidden and so the manifest wrong that they offer vnto Christ which put ouer his office vnto Saints while they pray God that by their merites and intercession he will grant the things that they desire and at length ad through Iesus Christ our Lord. Wherein they imitate follow him who after he hath giuen his Prince a blow would humbly do him reuerence Theoph. Is it therefore vnlawfull for the faithfull being a liue mutually amōg themselues the one to commend the saluation of the other vnto God by prayer seeing it cannot be but some thing is taken away from the intercession of Christ Matth. The confutation of the obiection Not so for many causes may be alledged for the which the one is not onely vnprofitable but also forbidden and therefore to
of the vitall parts wherein the life is in a mans bodie bee hurt it bringeth death vnto a man although all the other be well So falleth he into destruction that applieth himself to some good works and abstaineth from many sinnes neuerthelesse in the meane time he continueth in one sinne and flattereth himselfe in it and repenteth not Theoph. But thou vnderstandest not this of the sins which oftentimes through the infirmity of our flesh be committed of vs. Matth. These things bee vnderstood neither of other nor of these sinnes so as there be repentance and a desire to amend for then all be forgiuen by the mercy of God in Christ Theoph. The sixt and last fault in prayer is behinde Matth. When a man prayeth without faith that is without assurance of being heard and it is as it were the effect and that which hangeth vppon the former fiue Neuerthelesse this is a most grieuous sinne for that distrust must needes arise from this that wee beleeue that God either cannot or will not performe the things wee pray for or else that hee heareth not our prayers which verily cannot come into the minde of any man but hee denieth either his power or his goodnesse or his Godhead Iam. 1. 6. For this cause Iames saieth that euerie one should pray with faith and wauer not for he that wauereth is like a waue of the sea tost of the winde and carried away neither let that man thinke that he shall obtaine any thing of God Christ also saieth Whatsoeuer Mat. 21. 22 you shall aske in prayer if you beleeue you shall receiue it Theoph. But why doest thou call this fault the effect of the former Matth. Because faith cannot be with idolatrie nor with superstition nor with prophanesse nor with hypocrisie But especially if there be an euill conscience for euen the faithfull themselues find it true by experience in themselues that they cannot assure themselues that God is mercifull to them to heare their prayers if through infirmitie they fall into any sinne till they be reconciled to him by true repētance I herfore faith is as it were the soule of true prayer for it comprehendeth all the conditions of it Moreouer as by it God is glorified so also it is alwaies heard of him But cōtrariwise as the fained is despised so he not only neuer heareth it but doth also contemne it most grieuously reuengeth the makers of it as those of whō his most holy name is prophaned Theoph. This morning thy discourse of good works did not a litle delight me but this our disputation of prayer hath very greatly edified and comforted me And by it in summe I haue learned these things 1 How we ought to pray namely that our prayers be directed vnto God from the heart but yet so that we be touched with the right feeling of our own pouertie and miserie with true repentance of our sinnes 2 Secondly what is to be asked at the hands of God namely the things that concerne his glorie and our owne saluation and profit 3 Finally by what meanes we shall obtaine them euē if they be asked of vs with faith in the nake of our Lord Iesus Christ But I beseech God our heauenly Father that the prayers that shall be made of vs may be free from all those euill conditions which thou hast reckened vp that he himselfe may so much the more be glorified by them and we dayly haue experience of the effect of them so as He may comfort vs in our aduersities Helpe our necessities Succour our infirmities Bring helpe to our weakenesse And strengthen vs in his loue and feare And finally confirme vs in the hope of euerlasting life through Iesus Christ his Sonne our most beloued Lord. Matth. So be it But now the chiefe points of Christian Religion haue bene declared by vs and I hope by the grace of God that they which are behind shall be handled to morrow In the meane time I pray God to giue thee good night Theoph. And I do also pray the same for thee The end of the second Booke THE THIRD BOOKE OF Christian Religion intreating of the outward meanes by the which God bringeth vs to saluation CHAP. I. Of the ministerie of the word by the which the holy Ghost begetteth faith in our hearts keepeth and increaseth it Theophilus GOd saue thee most dearely beloued and reuerend brother Matth. God saue thee also most louing Theophilus Theoph. Shall it not be troublesome to thee for vs to returne to the disputation we brake off and to assay to bring it to an end Matth. Nay rather Theophilus it shall be a most pleasant thing vnto me Neuerthelesse before we come to the matter I pray God that as hitherto he hath beene with vs he will also be with vs hereafter to the end Theoph. So be it I will in few words repeate our former discourse that the things which haue bin handled already may be ioyned with those that follow 1 First hitherto hath beene handled the chiefe A briefe rehearsall of the former bookes grounds of our saluation namely the perfect iustice of God and the deadly sicknesse of mans sinne 2 Secondly the most perfect remedie of it euen Iesus Christ 3 Furthermore the applying of this remedie vnto vs by faith by the which we recouer spirituall health that is we are iustified before God in so much as we are made partakers of eternall life 4 And last of all faith which is wrought in out hearts by the holy Ghost that regenerateth vs together with repentance from whence good workes doe flow which indeed be testimonies of our faith but especially prayer Therefore this one thing remaineth that The summe of the third Booke we vnderstād by what meanes the holy Ghost doth regenerate or renew vs. Mat. Peter affirmeth 1. Pet. 1. that we are begotten againe not of corruptible seede but of incorruptible by the word of the liuing God And therefore we doe by good right say that by it the holy Ghost begetteth in vs both faith and repentance Theoph. When hath the word of God that force Mat. When it is preached of such as haue a lawfull calling vnto it For Paule saith How shall they beleeue in him of whom they haue not heard How therfore Rom. 10. 13 without preaching but how shall they preach except they be sent Out of which words he draweth this conclusion Therefore faith is by hearing and hearing Rom. 10. 17 by the word of God Theoph. There be therefore diuers degrees or steps of our saluation For it is plaine by that which hath bin said that we cannot obtaine it 1 But we must be reconciled with God 2 But wee cannot be reconciled to God without Christ 3 Christ without faith we can neuer haue Lo here three degrees and now thou addest the fourth 4 That we cannot haue faith without the preaching of the word Mat. Of the word preached rec◅ed by faith So
kept from it Theoph. What callest thou Ecclesiasticall discipline Matth. The order in the church instituted of God specially for two ends 1. Cor. 14 40 The first that the ministerie may be preserued that as Paule saith all things may bee done in the church decently and in order Also that sermons may be made and the sacraments administred vpon certaine daies at certaine houres and with due reuerence frequented and resorted vnto of such as haue ioyned themselues to the Christian church The other end is that the conuersation and doctrine of euerie one may bee looked into that such as haue giuen offences may be amended according to the degrees prescribed by Christ Yea if they be stubburne Matth. 18. to be at length excommunicated that is cut from the body of the Church that God himselfe bee not reproached and the flocke infected by their euill example Moreouer that if it be possible as Paule teacheth they may by that shame be called to repentaÌ„ce Theoph. Of whome ought that ecclesiasticall discipline to be ministred Mat. Of the Pastors of the Church whereunto are to be adioyned certaine Seniors or auncients for this end as necessitie shall require chosen of the Church Tâ—e summe of all Christian religion declared by a three-fold method or order Theoph. Thanks be to God from whom we haue receiued this benefit that we haue happily in my iudgement handled all the parts of Christian religion Now I would that thou shouldest draw the chiefe heades of it into a short summe before wee make an end of this our disputation Matth. That abridgement or breuiarie may be done in a triple or threefold method so as the first may bee profitable to the instruction of the godly the other to their comfort and the third to consist of both by making an opposition or contrariety of true religion with all other religions Theoph. Go to therefore declare the first Mat. The first epitome It shall declare the order of the whole booke which indeed may be brought to fiue heads or principall points the coniunction or ioyning together wherof sheweth what is the certainty and truth of euerie one of them and so of all Christian religion as it hath beene declared of vs. Theoph. Rehearse those chiefe points Matth. 1 The first entreateth of God 2 The second of man 3 The third of Christ 4 The fourth of Faith 5 The fift of the holy Ghost Theoph. It shal be so much the more easie to remember them because each of them may be applied to ech finger of the hand Declare them therefore to mee in order and shew mee the coherence and agreement which thou diddest attribute vnto them Mat. God First we must hold this principle that God seeing he is perfectly iust and perfectly merciful doth not onely shew his mercy but doth also declare his iustice Man This foundation being layd it followeth that man who oâ— his owne nature is a wretched sinner can not be saued from eternall death which he hath deserued except he haue some fit meane by the which the perfect iustice of God is satisfied But there cannot bee Christ found any other meane besides the merite of Christes death For by it the wrath of God being appeased there is a way made for vs vnto his mercy and therefore vnto eternall life But Christ shall profite vs nothing Faith except we be members of his body and so bee partakers of his benefites And both of these we obtaine by faith which indeede sheweth it selfe by good workes but namely by prayer Finally the holy Ghost The holy Ghost worketh this faith in the hearts of the godly by the preaching of the word confirmeth and keepeth it as well by that preaching as by the vse of the SacrameÌ„ts till at length he bring vs to euerlasting life Theoph. This is an excellent breuiary for in most few wordes and fit order it containeth the summe of ChristiaÌ„ doctrine to the instruction of the godly Now The second Epitome therefore let vs come to the other which thou saydest was profitable for the comfort of the faithfull Matth. That shal be set out in an order diuerse from the former but it may also be brought vnto fiue heads 1 The first is of repentance 2 The second of faith 3 The third of Christ 4 The fourth of God 5 The fift of eternall life And these also be ioyned together betweene themselues by a most neare baÌ„d for the confirmation of the saluation of the godly Matth. Shew me that band Mat. RepeÌ„tance First whosoeuer doth truly repent and that is easily perceiued when we serue God from the hart he hath faith But whosoeuer hath Faith is partaker of Faith Christ and his benefites And againe whosoeuer is partaker Christ of Christ and his benefites is iustified and made the child of God But whosoeuer is iustified and made God the child of God shall be deliuered from condeÌ„nation be partaker of eternall life Whereupon it followeth Eternal life that he which by good workes is assured of his repentance shall neuer perish but haue life euerlasting And those fiue staires or steps may be in stead of a ladder by the which we may clime eueÌ„ vp into the heauens to vnderstand certainely whether our names be written in the booke of life or not but the first onely is hard Theoph. Why so Mat. Because there is no little labour to be bestowed in the deniall of sinne that we may serue God from the heart but wheÌ„ a maÌ„ by the grace of God hath profited so farre there is very little labour behind From hence it is that sometimes the Scripture attributeth our saluation vnto workes namely to note vnto vs this order as wheÌ„ he saith Rom. 2. 6. Iohn 5. 29. God will giue to euery one according to his workes They shall come forth that haue done well to the resurrection of life Whereunto also that ought to bee referred which is sayd in another place Psa 119. 1 Blessed are they that walke in the Law of the Lord. Theoph. There is one doubt behind within me which seemeth to let that the godly caÌ„not be sure of their saluatioÌ„ namely because thereunto is required that they be sure of perseuerance continuing to the end without which Christ affirmeth that none caÌ„ be saued Neuerthelesse there be many found which in shew begin happily yea also haue long continued in the knowledge and confession of the truth who notwithstaÌ„ding do so fall from it that they neuer returne Matth. It is true indeed that perseuerance is necessary to saluation howbeit the Apostle affirmeth that Phil. 1. 6. he which hath begun the good worke in vs will perfect the same eueÌ„ vnto the day of Christ that is to the end of the battell And concerning them that fall away the words of the Apostle be manifest They went out from 1. Ioh. 1. 19. vs but they were not of vs
enter into the holy Apoc. 21. 27 Citie Theoph. How then are we iustified or made righteous before God Mat. In the Scriptures there be two righteousnesses set forth to vs which also do verie much differ the one from the other These are 1 The righteousnesse of the law and 2 The righteousnesse of faith But the holy Scriptures do teach vs that we cannot be iustified by the former which is of the Law to the end we might flie to the other which is of faith Theoph. Declare vnto me wherein both these righteousnesses do stand as also what the difference is betweene them Math. The righteousnesse of the law is the perfect keeping of the law For if we did but fully and perfectly fulfill whatsoeuer that cōmandeth we should by our works be iust before God neither should we need anie other righteousnesse But the Apostle in diuerse places sheweth Rom. 3. 20. Gal. 3. 11. that this can not be for as much as all men be sinners and therefore vnrighteous which shall not be omitted by vs when we speake of workes and therefore he concludeth that we are iustified by faith But the righteousnesse of faith is the righteousnesse of Iesus Christ which by faith is freely imputed vnto vs of God By these things thou mayst vnderstād what the difference is betwixt the righteousnesse of the law and the righteousnesse of faith 1 The Law requireth it of our selues but faith calleth vs from our selues to seeke for it in Christ in whō onely it is and that indeed perfectly 2 Againe the Law requireth vs to obserue and do all that it commandeth otherwise it threatneth the curse But faith requireth this one thing namely that we beleeue and promiseth all kind of blessings to such as beleeue 3 Finally the righteousnesse of the Law comming from our selues should set vp merit put away grace Contrariwise the righteousnesse of faith which is from God taketh away merit and setteth vp grace Theoph. Now I vnderstand wherin both these righteousnesses consist and in what things the one differeth from the other But I thinke it may be gathered of your wordes that we are not properly iustified by faith but by the merit of Christ Mat. Thou gatherest rightly For if faith should iustifie by any inward vertue as it is always weake imperfect our righteousnesse also should be imperfect Faith therefore is as it were an instrument wherewith we take hold vpon our perfect righteousnesse which is in Christ which Paul plainly expresseth in these words All haue sinned and are depriued of the glory of God Rom. 3. 23. 24. 25. but are iustified freely that is to say by his grace by the redemption made in Iesus Christ whom God hath set forth to be a reconciliation through faith in his bloud 1 First the Apostle witnesseth that all men be vnrighteous for as much as all men haue sinned and therefore be depriued of the fauour of God 2 Then he teacheth vs that the righteousnesse by the which we are iustified before God hath the foundation in the onely merit of Christs death wherewith God is pacified so as he is become mercifull and fanourable vnto vs. 3 To conclude he sheweth that freely by faith we are made partakers of that righteousnesse of Christ How often soeuer therefore this manner of speach is vsed by the Apostle we are iustified by faith he vnderstādeth that this is done by the most perfect righteousnesse obedience and satisfaction of Iesus Christ which gifts are imputed vnto vs when we are by faith made one with him Theoph. it followeth then that all our righteousnesse is onely in imputation Mat. Yea truely For it is necessary to the end we may be accounted righteous before God that our vnrighteousnesse be not imputed vnto vs and that Christes righteousnesse be imputed Now Christ performeth both these the imputation of whose giftes causeth that our sinnes be not layd to our charge for as much as by the benefite of that imputation they be couered remoued out of the sight of God although he knoweth euery one of them so as he can tell their very number This case therefore standeth as it doth with the blacknesse of a coale set on fire which blacknesse we know to be in the coale although we see it not with our eves Theoph. Psal 32. 1 That excellent saying of Dauid calleth these things to my remembrāce Blessed are they whose iniquities be forgiuen and whose sinnes be couered Blessed is the man to whom the Lord imputeth not sinne But seeing our righteousnesse and all our saluation dependeth vpon faith in Christ tell me what faith is Mat. Faith in Christ is a certaine speciall assurance by the which we know that we are partakers of the merite of the death and resurrection of Christ so as it is satisfaction for vs and forgiuenesse of all our sinnes which indeed is the foundation of the Christian faith Gal. 2. 16. Ioh. 6. 47. Rom. 3. 23. Ephes 2. 8. Whereupō it is that they be indifferētly vsed For somtime the scripture saith that we are iustified by faith in Crhist and somtime it ascribeth it simply vnto faith Theoph. What then is faith Mat. Of Faith The word faith hath many significations For sometimes it is as much as a promise to performe somwhat thereupon to keepe faith is the same with standing to a mans promise signification 1 Hereunto may be referred the saying of Paule God is faithfull as if he had sayd that God which men doe often neuer faileth of his promise signification 2 Somtimes also it is taken for the gift to worke miracles as when Paule saith 1. Cor. 13. 2. that if he had all faith so as he could remoue mountaines yet if he had not loue that he were nothing signification 3 Besides it signifieth the wholesome doctrine of godlinesse as when Paule chargeth Titus Tit. 1. 13. Admonish them that they be sound in faith In which sense he is cōmonly sayd to thinke ill of the faith which erreth frō the puritie of doctrine signification 4 But the most proper signification of the word faith is that wherof we speake in this place whereof also there is so often mention in the Scriptures Gal. 2. 16. Ephes 2. 8. when in euery place we are sayd to be iustified and saued by faith and that without faith no mā can please God Heb. 11. 6. Thē indeed faith is the certifying of vs of the loue of God toward vs. Theoph. But why saydest thou at the beginning that faith in Christ is the foundation of faith it selfe Mat. Because we cannot certainly determine that God will be mercifull vnto vs except we do first know that Christ by his death hath made satisfactiō to God for our sinnes and reconciled him vnto vs. Therefore Peter saith 1. Pet. 1. 21. that through Christ we beleeue in God which raised him from the dead and gaue him glorie that our faith and hope might be in
God From whēce it is easie to gather that Christ is the onely foundation of our faith which the holy Ghost hath ingrauen in our hearts And this is as it were the summe of the Christiā faith which commonly is called the Apostles Creede The exposition of the Apostles Creede Theoph. Let vs therefore speake of this confession of faith the whole whereof I desire thee to expound vnto me But before I come to the partes of it I will propound three things wherein I desire to be satisfied of thee proposition 1 First why it is called the Apostles Creede proposition 2 Secondly seeing the doctrine which is contained in it generally belongeth to all the faithfull why we say I do beleeue in God not we beleeue in God proposition 3 Thirdly what properly it is to beleeue in God Mat. The word Symbolum which in English sometimes we translate Creede in this place signifieth as it were the gathering together of many parts into one which terme doth not vnfitly agree to the confession of faith which we see is made of many articles Now it is called the Apostles Creede because it containeth as it were a brief summe of all the Apostolicall doctrine written in the bookes of the old and new Testament Theoph. Let vs come to the other point whereof I doubted why do we say rather I beleeue in God then we beleeue seeing this doctrine is generall and all Christians are bound to beleeue it Mat. That is for two causes cause 1 First because every man can giue testimonie of his owne faith but of another mans faith he cannot cause 2 Secondly to the end we should vnderstand that these articles were not written so much to teach vs as that by them we should be built vp to saluation otherwise they should profit vs no more then if a sicke man saw a medicine hauing vertue to driue away a maladie the working whereof he knew and yet did neglect to take it Now we professe that applying of it to our selues when euery of vs saith I beleeue Theoph. As farre as I perceiue there is no little likenesse betweene the sickenesse of the body and the sicknesse of the mind as also betweene the way of attayning the health of the one the health of the other Mat. Yea indeed there is great likenesse For as in the sicknesse of the body there be three degrees to the obtaining of health that is to say the 1 Knowledge of the sickenesse 2 The knowledge of the remedy 3 And the applying of it So also it fareth with our spirituall sicknesse sinne For whosoeuer knoweth that sicknesse is come to the first degree of health If he know the remedy which is Christ he is in the second But all this is to no purpose except the remedy by applied by faith Theoph. Let vs therefore come to the third What is it properly to beleeue in God Mat. To beleeue in God When we speake of God we say that we beleeue three manner of wayes belief 1 First to beleeue one God belief 2 Secondly to beleeue God belief 3 Thirdly to beleeue in God Wherof the first two degrees are they by the which at length we come to the third To beleeue one God is as much to say thou beleeuest that there is one God To beleeue God is to beleeue that God is true concerning his promises declared in his word To beleeue in God is according to those promises to put thy whole trust and hope in God which belongeth to the faithfull only who by true faith apply those promises to themselues Theoph. Thou doest then account them infidels that stand still in the first or second degree Mat. I do indeed for they beleeue no more then the deuils themselues do Theoph. Thou hast satisfied me we are therefore to come to the parts of the Creede Mat. The parts of the Creede They are foure 1 Of faith in God the Father 2 Of faith in his sonne Iesus Christ 3 Of faith in the holy Ghost 4 And concerning the Church Theoph. Why our faith is referred to each person by it selfe But why is our faith distinctly referred to euery person by it selfe seeing that it is one God in whom we beleeue Mat. That our faith may be the better strengthened which is then done when seuerally we perceiue what each person by his distinct propertie hath wrought in our saluation Our faith notwithstanding is referred to one God Theoph. How Mat. It is all one as if a man should say I put all my hope and trust in one God of whose loue I can not doubt For whereas he is distinguished into three persons euery one of them confirmeth in me the assurance of that loue For the Father hath both created me by his omnipotencie and doth also guide me by his mercifull prouidence The Sonne hath redeemed me by his death reconciled me to God the Father and euen now maketh intercession to him for me The holy Ghost by his diuine power hath sanctified me ioyned me with Christ his Church that with it I might be partaker of all his giftes vntill he bring me vnto eternall life The first part of the Apostles Creede which is of faith in God the Father Theoph. In this exposition of the Creede which thou hast euen now made there be some few things whereof I will aske thee I will keepe the order of the parts in propounding my questions Whether the Father onely created vs. I wil therfore begin with God the Father by whose gracious prouidence thou saidest that we are ruled question 1 First I demand therefore whether the Father onely created vs question 2 Secōdly why thou makest here mention of his mercifull prouidence whereof there is no one word in the Creede Now answer me to the first Mat. Those three persons for as much as they haue all one essence namely the Godhead and therfore are one God do nothing apart or a sunder one from the other Therfore both in our creation redemption and sanctification euery one of the persons wrought according to their distinct propertie Theoph. In those three diuine workes shew me this distinctly Mat. Psal 33. 6. Concerning the creation the Scripture doth teach vs that the Father made all things by his word that is to say by his Sonne and by his spirite Concerning our redemption the Father saith Christ so loued Iohn 3. 16. the world that he gaue his onely begotten Sonne to the death for our redēption which death the Sonne suffered by the power of the holy Ghost The same also Heb. 9. 14. so is to be vnderstood of our sanctification whereof the Father is as it were the beginning For Christ praying for the faithfull saith Father sanctifie them The matter of our sanctification is in the Sonne for he addeth Iohn 17. 17. 19. I sanctifie my selfe that they also may be sanctified And the holy Ghost is as it were a cōduit through the which that holinesse floweth