A learned and excellent treatise containing all the principall grounds of Christian religion. Set downe by way of conference in a most plaine and familiar manner. Written first in French by maister Mathew Virell, after translated into Latine: and now turned into English for the vse of our country-men.

CHAP. III. Of the knowledge of Christ, who hauing satisfied for vs the perfect righteousnesse of God, hath opened a way to his infinit mercy, through the which at length we may come to eternall life.

Theophilus.

LEt vs repeate the order of our former speach. Forasmuch as God cannot denie his iustice, neither yet shew mercy without the vpholding of his iustice, and man is so corrupt as hath bin declared by thee out of the Scrip∣ture, he cā looke for nothing else, but: he wrath of God and eternall death.

Mat.

God himselfe hath giuen the sentence. For he saith by his Prophetes: * 1.1 Cursed be euery one that continueth not in al things written in the booke of the Law to do them. And againe: * 1.2 The soule that sinneth,

that shal die. Which things are to be vnderstood, as well of the eternall death, as of the natural, as it is ex∣pressed by the Apostle Iohn. But in Christ there is * 1.3 remedy offred vnto vs. Therfore the knowledge of him in the holy Scriptures, is ioyned with the knowledge of * 1.4 God, by the which we may attaine eternall saluation.

Theoph.

Let vs therefore speake of the knowledge of Christ. And first of all, declare thou those things which concerne his person, and then we shal see, what reme∣dy is brought vnto vs by him for our saluation.

Mat.

* 1.5 Concerning the person of Iesus Christ, he is the eternal Sonne of God, which tooke vpon him the na∣ture of man, that is to say, was made man in soule and bodie, like vnto vs in all things, sinne onely excepted. Therefore the nature of God and man, are so ioyned together in him, that they make but one person. Hee hath also but one Father, and one mother: A father in respect of his Godhead, a mother in respect of his mā∣hood: the Virgine Marie, of whose substance hee was conceiued, by the power of the holy Ghost.

Theoph.

Prooue all these things briefly out of the word of God.

Mat.

Saint Paul speaking of Christ, saith; when the fulnesse of time was come, God sent his sonne made of * 1.6 a woman. When he saith, that God sent his Sonne, he declareth, that Christ is the second person of the Tri∣nitie, and therefore God: which also elsewhere hee confirmeth in these words; Who is God ouer all, bles∣sed * 1.7 for euer. But when he addeth, made of a woman, he plainely declareth that hee is verie man. Which also he affirmeth elsewhere in these wordes; * 1.8 There is one God, also one Mediatour of God and men, the man Christ Iesus. Whereof it followeth that Christ is verie God and man. For although each nature hath it own property remayning distinct to it selfe, yet to the end we may vnderstand, that in Christ they be ioyned to∣gether by a most neare bond, so as they make but one person, the Scriptures oftentimes say that of the Di∣uinity, which agreeth to the humanity. As when it is

said, that God had purchased his Church with his own * 1.9 blood. And contrariwise, those things are saide of the humanitie, which appertaine to the Diuinitie: where∣unto that saying of Christ is to be referred, no man as∣cendeth vp into heauen, but hee which came downe * 1.10 from heauen euen the Son of man which is in heauē.

Theo.

Declare a little more plainly, what thou mean∣test by this, when thou say dest, that each nature hath his property remaining distinct vnto it selfe?

Mat.

The diuinity was not changed into the huma∣nitie: for it remained, eternall, infinit and impassible. Againe, the humanitie was not turned into the God∣head. For before the death and resurrection of Christ, it was passible, such a nature as might suffer. And be∣fore as also after death, created and finite, which at one time could not be in more places, for this is con∣trarie to the nature of a true body.

Theoph.

This doctrine againe is beyond the reach of man.

Mat.

It is indeed: as Paule himselfe proueth in these words: Without controuersie great is the mystery of * 1.11 godlinesse God manifest in the flesh.

Theoph.

Hitherto wee haue heard sufficiently of the person of Christ, nowe let vs speake of the remedie brought by him for our saluation.

Mat.

* 1.12 Hee hath fully satisfied the iudgement of God for our sinnes, and hath so redeemed vs from euerla∣sting death, and hath together made vs capable of the heauenlie life, so as we be partakers of his gifts.

Theop.

There come three things to my mind, wher∣of I will aske thee.

1 How Christ hath satisfied the iudgement of God for our sinnes.

2 How he maketh vs partakers of the heauenly life.

3 And why it is necessarie, that his gifts should be made ours.

Mat.

To the end it may the more easily bee vnder∣stood, we must remēber that, whereof we spake before; namely that God hath pronounced the curse against

all such as transgresse his Law, and that wee in two re∣spects haue broken it: that is to say, [transgression 1] by leauing vndone the good which he requireth: [transgression 2] and by doing the euill which he forbiddeth. Now Christ hath prouided a re∣medie for both: for while he was in this earth, hee did fully and perfectly fulfill the Law for vs. Moreouer, he suffred the death of the crosse with extreme reproch, that hee might to the vtmost endure the punishment due to our sins. By which meanes, hauing abundantly satisfied the perfect iustice of God for vs, he maketh a way to his mercy, whereby we may obtain the forgiue∣nes of sins. And in this sense it is said, * 1.13 That we were re∣deemed by the precious bloud of Christ. * 1.14 That Christ vpon the tree did beare our sins in his bodie. * 1.15 That the bloud of Christ, doth cleanse vs from all sinne.

Theoph.

I cannot sufficiently wonder at the excee∣ding great loue of God toward vs, that hee gaue his most dearly beloued Son to the death to redeeme vs.

Mat.

Adde this, which were his enemies; which also is diligently obserued by the Apostle in these wordes: Doubtlesse one wil scarse die for a righteous man: for, * 1.16 for one that is profitable to him, peraduenture some man will die. But God commendeth his loue towards vs, that when we were yet sinners Christ died for vs. From whence he draweth this most comfortable con∣clusion: If when wee were enemies, we were reconci∣led * 1.17 to God, by the death of his Sonne, much more be∣ing reconciled shall we be saued by his life.

Theoph.

But could the iudgement of God bee no o∣therwise satisfied for our sinnes, except his beloued Sonne had taken vpon him our nature, therein to suf∣fer death, the death (I say) of the Crosse?

Mat,

No; for man which hath offended the infinite Maiesty of God, doth deserue infinit punishment, that is to say, eternall death, which could not be suffred and ouercome of anie, but of the eternall and infinit Sonne of God. Moreouer, the iustice of God required this, that the nature which had sinned, should suffer the punishment of sin. But because God could not suffer,

and man could not ouercome death, it was necessarie that the Redeemer should be verie God, & very man, to do both. Wherein also it is to be marked, how neere an atonemēt God hath entred into with vs by Christ, in whom the parties at variance be inseparably ioyned together: whereby it is come to passe, that God hath turned the fall of man to his great good: for, thereup∣on he hath taken occasion to vnite vs more nearly with him selfe. * 1.18 Wherefore where sinne was increased, there grace hath abounded much more by Christ.

Theoph.

Hitherto we haue heard sufficiently of the first point, namely, how Christ hath satisfied the iudg∣ment of God for our sinnes: now let vs come to the o∣ther; which is, by what right wee may claime to our selues euerlasting life.

Mat.

By a double right through Christ. First, be∣cause for vs he hath fulfilled the whole Law, * 1.19 and God hath promised life to such as fulfill it. Secondly by the right of inheritāce. For after that Christ is made ours, we are not onely partakers of his spirituall riches, as his perfect righteousnesse and obedience, whereby wee are accompted iust before God, but also of his dignity, namely, that with him we are reckened and taken for the children of God.

* 1.20 Therefore Paule saith, If we be sonnes, wee are also heires; heires indeed of God, but heires annexed with Christ. And againe in another place, he calleth eter∣nall life the inheritance of the Saints, and so hee com∣priseth both the rights, by the which wee lay claime to * 1.21 it for our selues.

Theoph.

Therefore in Christ alone we find all things necessarie to saluation.

Mat.

Yea verily: For in him there is righteousnesse, and the fulnesse of life, and without him, man full of sinne, findeth nothing but euerlasting malediction and * 1.22 curse. Therefore Peter saith: that neither saluation is in any other: and that there is no other name vnder heauen giuen among men, whereby we may be saued. For this cause also, the name of Iesus Christ was giuen

him from heauen, by the which his office is plainly set forth, that is to say, all that which he hath performed for our saluation, and doth still performe.

Theoph.

Go to therefore, tell me what the name of Iesus Christ signifieth, as also of whom it was giuen him.

Mat.

The name Iesus signifieth (Sauiour): and an Angell gaue it to the Son of God, because (as he him∣selfe expounded it) he should saue his people frō theyr sinnes. Concerning the name of Christ, it is to bee vn∣derstood, * 1.23 that in times past in the old Testamēt, Christ was figured or shadowed in the Kings, Prophetes and Priests, who when they were cōsecrated, were annoin∣ted with oyle, which signified the giftes of the holy Ghost. Now the Redeemer promised, in Hebrew was called Messias, but in Greeke it is translated by the * 1.24 word Christ, which in Latine signifieth annointed. By which name, we are taught that he is the chiefe.

1. King.* 1.25

2. Prophet.* 1.26

3. Priest.* 1.27

Howbeit he was annointed not with cōmon visible oyle, but with the grace of the holy Ghost, & that most fully, that from him as from the head, it might be pow∣red into each member, namely into all the faithfull: in so much as they also together with him are made Kings, Prophets and Priests. Now the name of Christ hath bin retained in all tongues, because the Apostles them selues wrote in Greeke. This therefore is the cause, why that name was giuen vnto him, as also why all the faithful are called christians: euen because they be partakers of his annointing, & therefore of his king∣dome, prophesie, and priesthood.

Theoph.

* 1.28 First therefore we must see, how Christ per∣formed the office of King, Prophet and Priest. And af∣terward 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 ene∣mies,

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 Pro∣phet, 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, priest∣hood, and prophetship.

Mat.

* 1.29 We are spiritually kings in Christ, that we may ouercome the deuill and sinne.

* 1.30 We are Priests, through him to offer vp an accepta∣ble sacrifice of praise to God.

* 1.31 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 bene∣fite

of that vnion, we are made partakers of all his spi∣rituall * 1.32 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, * 1.33 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 parta∣ker 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 * 1.34 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 o∣thers 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.

* 1.35 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 myste∣ries? 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.

Notes

• * 1.1

  Deut. 27. 26.
• * 1.2

  Ezech. 18. 4
• * 1.3

  Apoc. 21. 8.
• * 1.4

  Ioh. 17. 3.
• * 1.5

  Of the perso•• of Christ.
• * 1.6

  Gal. 4. 4.
• * 1.7

  Rom. 9. 5.
• * 1.8

  1. Tim. 2. 5.
• * 1.9

  Act. 20. 28
• * 1.10

  Ioh. 3. 13.
• * 1.11

  1. Tim. 3. 16
• * 1.12

  Of the re∣medy by Christ.
• * 1.13

  1. Pet. 1. 19
• * 1.14

  1. Pet. 2 24
• * 1.15

  1. Ioh. 17.
• * 1.16

  Rom. 5. 7.
• * 1.17

  Rom. 5. 10.
• * 1.18

  Rom. 5. 20.
• * 1.19

  Leuit. 18. 5.
• * 1.20

  Rom. 8. 17.
• * 1.21

  Colos. 1. 12.
• * 1.22

  Act. 4. 12.
• * 1.23

  Mat. 1. 21.
• * 1.24

  Dan. 9. 25.
• * 1.25

  Luc. 1. 33.
• * 1.26

  Deu. 18. 18
• * 1.27

  Psal. 110. 4
• * 1.28

  Of the office of Christ.
• * 1.29

  Apot. 1. 6.
• * 1.30

  1. Pet. 2. 9.
• * 1.31

  Act. 2. 17.
• * 1.32

  Of the vnion with Christ.
• * 1.33

  Coloss. 1. 22.
• * 1.34

  Ioh. 6.
• * 1.35

  Ephes. 5. 32.