Scholar. The chief cause thereof was, small parcel of the profit, that we take by the carrying up of Christ's body into heaven. For there are many more things, that here might be rehearsed, whereof large store of fruit is to be gathered. But specially this may not be left unspoken: that the benefits are such and so great, which come unto us by the death, rising again, and going up of Christ: as no tongue either of men or angels is able to express. And that you may know my mind herein: I will rehearse certain of the chief: whereunto as it were two principal points, the rest may be applied. I say, therefore, that both by these and other doings of Christ, two commodities do grow unto us: the one, that all the things that ever he hath done, for our profit and behoof he hath done them: so that they be as well our own, if we will cleave thereunto with steadfast and lively faith, as if we had done them ourselves. He was nailed to the cross: we were also nailed with him: and in him our sins punished. He died: and was buried: we likewise with our sins are dead, and buried: and that in such sort that all rememberance of our sins is utterly taken out of mind. He is risen again: and we are also risen again with him: that is, are so made partakers of his rising again and life, that from henceforth death hath no more rule over us. the same spirit is in us that raised up Jesus from the dead. Finally, as he is gone up in heavenly glory: so are we lifted up with him. Albeit that these things do not now appear: yet then shall they all be brought to light, when Christ the light of the world, shall shew himself in his glory, in whom alł our bliss is laid up in store. Moreover by his going up are granted us the gifts of the Holy Ghost: as Paul doth sufficiently witness. Eph.iv. The other commodity, which we take by the doings of Christ, is: that Christ is set for an example unto us, to frame our lives thereafter. If Christ hath been dead: if he hath been buried for sin: he was so but once. If he be risen again: if he be gone up to heaven: he is but once risen: but once gone up. From henceforth he dieth no more, to pluck out of us that false opinion, which sometime deceived the Apostles themselves: that Christ should in earth visibly reign, as other kings, and ruffling princes of the world. This error he minded to have utterly suppressed in us: and that we should think his kingdom to consist in higher things. Which thing he therefore thought fitter, because it was more for our commodity and profit: that some such kingdom should be set up, as the foundations thereof should rest upon our faith. Wherefore it was necessary that he should be conveyed away from us, past perceiving of all bodily sense: that by this mean our faith might be stirred up and exercised to consider his government and providence, whom no sight of bodily eyes can behold. And forasmuch as he is not king of some one country alone: but of heaven and earth: of quick and dead: it was most convenient that his kingdom should be otherwise governed, than our senses may attain unto. For else he should have been constrained, sometime to be carried up to heaven: sometime to be driven down to the earth to remove sometime into one country, sometime into another: and like an earthly prince to be carried hither and thither, by divers change of chanceable affairs. For he could not be presently with all at once, unless his body were so turned into Godhead, that he might be in all or in many places together: as Eutyches, and certain like heretics held opinion. If it so were that he might be each where present with all, at one very instant time: then were he not man, but a ghost: neither should he have had a true body, but a fantastical: whereof should have sprung forthwith a thousand errors: all which he hath despatched by carrying his body up whole to heaven. In the mean season he, remaining invisible, governeth his kingdom and commonwealth, that is his church, with sovereign wisdom and power. It is for men to rule their commonwealths by a certain civil policy of men: but for Christ and God, by a heavenly godlike order. But all that I have hitherto said containeth but a For So but liveth with God: and reigneth in brought to his full perfection. The everlasting continuance of glory lesser world, which is man, following the same, shall likewise be delivered from corruption and change. And so for man this greater world (which for his sake was first created) shall at length be renewed: and be clad with another hue, much more pleasant and beautiful. : if we be dead: if we be buried to sin: how shall we hereafter live in the same? If we be risen again with Christ: if by steadfast hope we live now in heaven with him heavenly and godly things, not earthly and frail, we ought to set our care upon. And even as heretofore, we have borne the image of the earthly man: so from henceforward let us bear the image of the heavenly. As the Lord Christ never ceased to do us good, by bestowing upon us his holy Spirit: by garnishing his church with so many notable gifts: and by perpetual praying to his Father for us: Like reason ought to move us to aid our neighbour with all our endeavour: to maintain as much as in us lieth,the bond of charity. And to honour Christ our Lord and Saviour: not with wicked traditions and cold devices of men, but with heavenly honour and spiritual in deed, most fit for us that give it, and him that shall receive it, even as he hath honoured and doth honour his Father. For he that honoureth him honoureth also the Father, of which he himself is a substantial witness. Master. The end of the world, holy scripture calleth the fulfilling and performance of the kingdom and mystery of Christ, and the renewing of all things. For (saith the Apostle Peter in his second Epistle the third chapter) we look for a new heaven: and a new earth, according to the promise of God: wherein dwelleth righteousness. And it seemeth reason that corruption, unsteadfast change, and sin, whereunto the whole world is subject, should at length have an end. Now by what way, and what fashion circumstances these things shall come to pass, I would fain hear thee tell. Scholar. I will tell you as well as I can according to the witness of the same Apostle The heavens shall pass away like a storm: the elements shall melt away: the earth and all the works therein shall be consumed with fire: as though he should say: as gold is wont to be fined: so shall the whole world be purified with fire, and be Master. What then remaineth? Scholar. The last and general doom. For Christ shall come at whose voice all the dead shall rise again, perfect and sound both in body and soul. The whole world shall behold him, sitting in the Royal throne of his Majesty: and after the examination of every man's conscience, the last sentence shall be pronounced. Then the children of God shall be in perfect possession of that kingdom of freedom from death and of everlasting life : which was prepared for them, before the foundations of the world were laid. And they shall reign with Christ for ever. But the ungodly that believed not, shall be thrown from thence into everlasting fire, appointed for the devil and his angels. Master. Thou hast said enough of the again rising of the dead. Now remaineth, that thou speak of the holy Church: whereof I would very fain hear thy opinion. Scholar. I will rehearse that in few words shortly: which the Holy Scriptures set out at large and plentifully. Before that the Lord God had made the heaven and earth: he determined to have for himself a most beautiful kingdom and holy commonwealth. The Apostles and the ancient Fathers that wrote in Greek, called it Ecclesia; in English, a congregation or assembly: into the which he hath admitted an infinite number of men: that should all be subject to one king as their sovereign and only one head: him we call Christ, which is as much to say as anointed. For the high bishops, and kings among the Jews, (who in figure betokened Christ, whom the Lord anointed with his holy Spirit,) were wont by God's appointment at their consecration, to have material oil poured on them. To the furnishing of this commonwealth belong all they as many as do truly fear, honour and call upon God, wholly applying their mind to holy and godly living and all those that putting all their hope and trust in him, do assuredly look for the bliss of everlasting life. But as many as are in this faith stedfast, were forechosen, predestinate, and appointed out to everlasting life, before the world was made. Witness hereof they have within their hearts the Spirit of Christ, the author,earnest and unfailable pledge of their faith. Which faith only is able to perceive the mysteries of God: only bringeth peace unto the heart: only taketh hold on the righteousness that is in Christ Jesus. Master. Doth then the Spirit alone, and Faith (sleep we never so soundly, or stand we never so reckless and slothful) so work all things for us, as without any help of our own to carry us idle up to heaven? Scholar. I use (Master) as you have taught me, to make a difference between the cause and the effects. The first principal and most perfect cause of our justifying and salvation, is the goodness and love of God: whereby he chose us for his, before he made the world. After that, God granted us to be called by the preaching of the Gospel of Jesus Christ, when the Spirit of the Lord is poured into us: by whose guiding and governance we be led to settle our trust in God: and hope for the performance of alf his promises. With this choice is joined, as companion, the mortifying of the old man, that is of our affection and lust. From the same Spirit also cometh our sanctification: the love of God and of our neighbour: justice and uprightness of life: finally, to say all in sum, whatsoever is in us, or may be done of us, pure, honest, true and good, that altogether springeth out of this most pleasant root, from this most plentiful fountain, the goodness, love, choice and unchangeable purpose of God. He is the cause, the rest are the fruits and good effects. Yet are also the goodness, choice and Spirit of God, and Christ himself, causes conjoined and coupled each with other: Christ. Observ. No, 3. : which may be reckoned among the principal causes of our salvaton. As oft therefore as we use to say, that we are made righteous and saved by only faith: it is meant thereby that faith, or rather trust alone, doth lay hand upon, understand and perceive, our righteous making to be given us of God freely that is to say, by no deseris of our own, but by the free grace of the Almighty Father. Moreover, faith doth engender in us the love of our neighbour, and such works as God is pleased withal. For if it be a lively and true faith, quickened by the Holy Ghost, she is the mother of all good saying and doing. By this short tale is it evident, whence, and by what means we attain to be made righteous. For not by the worthiness of our deservings, were we either heretofore chosen, or long ago saved: but by the only mercy of God, and pure grace of Christ our Lord: whereby we were in him made to those good works, that God hath appointed for us to walk in. And although good works cannot deserve to make us righteous before God: yet do they so cleave unto faith neither can faith be found without them, nor good works be any where without faith. that "Master. I like very well this short declaration of faith and works: for Paul plainly teacheth the same. But canst thou yet further depaint me out that congregation, which thou callest a kingdom or commonwealth of Christians: and so set it out before mine eyes, that it may severally and plainly be known asunder from each other fellowship of men? Scholar. I will prove how well I can do it. Your pleasure is (Master) as I take it, that I point you out some certain congregation, that may be seen. Master. That it is indeed and so it shall be good for you to do Scholar. That congregation is nothing else but a certain multitude of men: which, wheresoever they be, profess the pure and upright learning of Christ, and that in such sort, as it is faithfully set forth in the holy Testament, by the Evangelists and Apostles: which in all points, are governed X and ruled by the laws and statutes of their King and high Bishop Christ, in the bond of charity: which use his holy mysteries, that are commonly called sacraments, with such pureness and simplicity (as touching their nature and substance) as the Apostles of Christ used and left behind in writing. The marks therefore of this church are: first, pure preaching of the gospel: then brotherly love, out of which as members out of all one body, spring eth good will of each to other: thirdly, upright and uncorrupted use of the Lord's sacraments, according to the ordinance of the gospel: last of all, brotherly correction, and excommunication, or banishing those out of the church that will not amend their lives. This mark the holy fathers termed discipline. This is that same church, that is grounded upon the assured rock Jesus Christ and upon trust in him. This is that same church, which Paul calleth the pillar, and upholding stay of truth. To this church belong the keys, wherewith heaven is locked and un. locked for that is done by the minis. tration of the word: whereunto properly appertaineth the power to bind and loose to hold for guilty, and forgive sins. So that whosoever believeth the gospel preached in this church, he shall be saved but whoso believ. eth not, he shall be damned. Master. Now would I fain hear thy belief of the Holy Ghost. Scholar. I confess him to be the third person of the Holy Trinity: And since he is equal with the Father and the Son, and of the very same nature, that he ought equally to be worshipped with them both. Master. Why is he called holy? Scholar. Not only for his own holiness: but for that by him are made holy the chosen of God, and members of Christ. And therefore have the scriptures termed him the Spirit of sanctification or making holy. * Master. Wherein consisteth this sanctification? Scholar. First, we be new gotten by his inward motion. And, therefore, said Christ: we must be new born of water, and of the spirit. Then by his inspiration are we adopted, and as it were by choice made the children of God. For which cause he is not causeless called the spirit of adoption. By his light are we lightened, to understand God's mysteries. By his judgment are sins pardoned and retained. By his power is the flesh with her lusts kept down and tamed. By his pleasure, are the manifold gifts dealt among the holy. Finally, by his means shall our mortal bodies be relieved. Therefore in the author of so great gifts, we do not without a cause believe honour, and call upon him. Master. Well, thou hast now said sufficiently of the Holy Ghost. But this would I hear of thee: why it immediately followeth, that we believe the Holy Universal Church and the Communion of Saints. Scholar. These two things I have always thought to be most fitly coupled together. Because the fellowships and incorporations of other men, proceed and be governed by other means and policies: but the Church, which is an assembly of men called to everlasting salvation, is both gathered together, and governed by the Holy Ghost of whom we even now made mention. Which thing, since it cannot be perceived by bodily sense or light of nature, is by right and for good reason, here reckoned among things that are known by belief. And therefore this calling together of the faithful is called universal, because it is bound to no one special place. For God throughout all coasts of the world, hath them that worship him. Which though they be far scattered asunder, by diverse distance of countries, and dominions: yet are they members most nearly joined of that same body, whereof Christ is the head: and have one spirit, faith, sacraments, prayers, forgiveness of sins, and heavenly bliss, common among them all and be so knit with the bond of love, that they endeavour themselves in nothing more, than each to help other, and to build together in Christ. Master. Seeing thou hast already spoken of the knowledge of God, and his members: I would also hear, what is the true service of God? Scholar. First we must consider, that the right and true knowledge of God, is the principal and only foundation of God's service. The same knowledge, fear doth foster and maintain, which in scriptures is called the beginning of wisdom. Faith and hope are the props and stays, whereupon lean all the rest that I have rehearsed. Further more, charity which we call love, is like an everlasting bond, by the straight knot whereof all other virtues be bound in one together, and their force increased. These be the inward parts of God's service, that is to say, which consist in the mind. Master. What hast thou to say of the Sabbath, or holy day: which even now thou madest mention of, among the laws of the first table? Scholar. Sabbath is as much to say, as rest. It was appointed for only honour and service of God: and it is a figure of that rest and quietness, which they have that believe in Christ. For our trust in Christ doth set our minds at liberty, from all slavish fear of the law, sin, death and hell: assuring us in the mean season, that by him we please God, and that he hath made us his children and heirs of his kingdom: whereby there groweth in our hearts peace and true quietness of mind: which is a certain foretaste of the most blessed quiet, which we shall have in his kingdom. As for those things that are used to be done on the Sabbath-day, as ceremonies, and exercises in the service of God, they are tokens and witnesses of this assured taste. And meet it is, that faithful Christians, on such days as are appointed out for holy things, should lay aside unholy works: and give themselves earnestly to religion and serving of God. Master. What be the parts of that outward serving God; which thou saidst even now, did stand in certain bodily exercises: which are also tokens of the inward serving him? Scholar. First, to teach, and hear the learning of the gospel: then the pure and natural use of the ceremonies and sacraments ; last of all prayer made un to God by Christ, and in the name of Christ, which without fail obtaineth the Holy Ghost, the most assured author of all true serving God, and upright religion. Master. Tell me what thou callest sacraments? Scholar. They are certain customable reverent doings and ceremonies ordained by Christ: that by them he might put us in rememberance of his benefits: and we might declare our profession, that we be of the number of them, which are partakers of the same benefits, and which fasten all their affiance in him: that we are not ashamed of the name of Christ, or to be termed Christ's scholars. Master. Tell me (my son) how these two sacraments be ministered: Bap. tism: and that which Paul calleth the Supper of the Lord? Scholar. Him that believeth in Christ: professeth the Articles of the Christian religion: and mindeth to be baptised (I speak now of them that be grown to ripe years of discretion: since for the young babes, their parents or the churches profession sufficeth) the minister dippeth in, or washeth with clean water only, in the name of the Father, and of the Son, and of the Holy Ghost: and then commendeth him by prayer to God, into whose church he is now openly as it were enrolled, that it may please God to grant him his grace, whereby he may answer in belief and life agreeably to his profession. Master. What is the use of the Lord's Supper? Scholar. Even the very same, that was ordained by the Lord himself, Jesus Christ. Which (as St. Paul saith) the same night, that he was betrayed, took bread: and when he had given thanks, brake it: and said, This is my body, which is broken for you: Do this in the rememberance of me. In like manner, when supper was ended, he gave them the cup, saying: This cup is the new testament in my blood. Do this, as oft as ye shall drink thereof, in the rememberance of me. This was the manner and order of the Lord's Supper: which we ought to hold and keep that the rememberance of so great a benefit, the Passion and Death of Christ, be alway |