nature is sore geuen to superstition shoulde abuse these thinges For if they should see any great preparation or some gorgeous or exquisyte Ceremonies they woulde staye and be vtterly occupyed in these external pomps And in stéede wher they shoulde by these markes ascende vpward into heauen by faith and there embrace the thinges which to vs are signyfied by these markes and tokens yet contrariwise forgetting heauen would stay altogether in these outward markes and there woulde search his saluation Therfore those dyd wholy altogether corrupt the vse of the Sacraments the which not content with the simple and bare institution of Iesus Christe haue burdened and charged the Churche with infinite Ceremonies so that of a Christianitye they haue made not onely a Iewery but also a Paganrye The Sacraments be ordayned of God for the same and purpose that the woord lyuelye declared is without Sacrament that is to saye to be meanes to vs to serue and ayde vs more and more to vnite and ioyne vs to Iesus Christe by fayth the which cannot be wythout the word For the word declareth to vs that which God doth represent and ratifie by them for as much as they be disible signes of the spirituall coniunction whiche we haue with Iesus Christe Nowe there is 4. pryncipall poyntes to consider in thys matter the fyrst what the signes bee the seconde what is the thyng signifyed and ratifyed by them the thyrde what is the coniunction of the signes and the thing signified the fowrth howe we may communycate with the signes and the thinges signified The signes bée as well thinges néedefull to serue vs in the Sacramentes whiche be water in Baptisme bread and wine in the Supper as be the Ceremonies and manners of doings or ordinances by the woorde of God in the vse of them as we shall saye hereafter The thing signified is Iesus Christe with all his goodnesse by the which we be united together with him to haue eternal lyfe The signes be not transported or transubstantiated into the thing signified but bee conioyned with the same not by pronounciation of certayne woordes but by the ordynance of Iesus Christe author of the Sacramentes and not by a corporall manner or naturall but onely so as God offereth alwayes spyritually that which is signified by the corporall signes The meanes to communicate with the signes is visible naturall but the thing signified that is Iesus Christe with all his goodnesse is receyued spyrituallye by fayth onelye as is sayde before Then it followeth those that be not in the faith receyue but the bare signes but be neuer thelesse culpable as well for that they receyue but the bare signe vnworthely as also for that they haue no respect nor regarde to the thing which was offered to them and signifyed that is to say Iesus Christe with all hys goodnesse the whiche they haue reiected by their wyckednesse The signe of Baptisme is water with the whiche wée bée wete according to the ordynance of God in the name of the father of the sonne and of the holy Ghost The water representeth to vs the bloud of Iesus Christe which was shed for the remyssion of synnes as the visible water is shedde vpon our bodyes the which sanctifieth vs to lyue righteously as was sayde before And forasmuch as the Sacramentes ought to procéede after the word because that the thing for the which they wer ordained to signify and zeale into our harts canot be receyued but by fayth fayth is geuen to vs thorow the preachyng of the woorde Yet neuertheles concernyng the yong chyldren of the faythful we do communycate and receyue them into Baptisme although as yet they be not capable to heare the doctrine or to make confession as they ought to doo if they were come to age yet neuerthesse they be comprised in the couenant with their fathers for the which by consequent the marke or signe may not nor ought not to be denied them The second vse of Baptisme is to ioyne vs together to lyue all with one accorde without changing putting too or diminishing the marke or badge we all heare In the holy Supper of the Lorde celebrated according to his holy ordinaunce without changing or putting too or diminishing the bread is a Sacrament to vs that is to say a seale and marke of y ◠very body of Iesus Christe which ascended vp to the ryght hand of God his father after his death resurrection The wyne lykewyse to vs is the Sacrament of the very blood of him which shedde it for vs. The breaking of the bread to vs representeth the precious body of Iesus Christe to bée broken with the sorrowes and paynes of death the powring forth of the wine the shedding of his precious bloud the Mynister geuing vs bread wyne representeth Iesus Christ geuing him selfe to vs. In that we take eate drinke the breade and wine testifieth to vs and sealeth into our hartes the vnity and knot of our bodyes with Iesus Christe to possesse hym more more with all his goodnes to eternall lyfe Not with téeth or mouth but with true liuely fayth which lyfteth vs vp into heauen spyritually to embrace hym and yet neuerthelesse most truely whiche is our norishment to euerlasting blysse as the bread and wyne corporallye and visibly receyued doth entertayn and noorysh vs in this corporall lyfe For we doubt not but God wyll accomplyshe and fulfyll that whiche hee promyseth by hys woorde and offereth by his Sacramentes to all beléeuers The second vse of the holy supper is to vnite vs together as members of one body lyke as we do eate of one bread made of many graines of wheate and drynk of one Wyne made of many grapes to bee partakers with Iesus Christ And as wée must eate daylye to entertaine and preserue vs in this lyfe so likewyse it is requisite to come to this spyrituall Table as often as is possyble the which cannot be in Baptisme For it is sufficient to be once entred into y ◠church neuer to depart Lykewise forasmuch as it is requyred that euery man proue and examine himselfe to wete publikely and openly to auowe and declare the death of the Lord with thankesgeuing in the holy Communion Also it appeareth that it appertayneth not to those that bée not meete to receiue it to wete litle children whiche neuerthelesse be saued forasmuch as they be comprised in the couenaunt of saluation with theyr fathers neyther appertayneth it to those whiche bée not instructed or do not vnderstande the law of God or haue not so much profited as to make profession of theyr fayth nor lykewyse to those which be declared excōmunicated that is to say throwen out of the communion and company of the faithful by the lawful iudgement of the Church Beholde in summe what is the doctrine of our saluation thorow Iesus Christ only by the meanes of our faith And whosoeuer receyueth this doctrine the which cannot be but wher
wordes of the Apostle seconde sermon Item in the sermon made to the children as Beda reciteth in his collection Item 3 booke of the Trinitie chap. 4 10. Item agaynst Fastus xx booke chap. xxi Item of the citye of God Item vpon the 54. Psalme Item vpon xxvi homily vpon Saynt Iohn Item vpon Saynt Iohn xxvii treatise and 6 chapter and 30 treatise xxi chapter xxv Item vpon saint Iohn tract xx and â–ª 30. Item against Adamantus chapter xiâ— Item 3 booke of the doctrine of a christian chapter 16. Item in the epistle to Boniface and in the epistle to Dardanus and in manye other places Leo Pope in the Epistle wrytten to the clergie and to the people of Constantinople Cyrill vpon Saynt Iohn 4 booke chap. 14. Item in the Epistle to Caloâ—â—rius Theodorete in the first and second dialogue against the heretickes touching the verye bodye of Iesus Christe Hesichius the twentye booke vpon the Leâ—iticus the eyght chapter â–ª Gâ—laâ—â—us agaynst Eutiches Bartram in the booke of the bodye and bloude of the Lord. 1. Corint 11. In that we take and eate the breade and after drincke of the cuppe is a witnes of that which is interiorly done truly by the vertue and power of the holye ghost For he can thorowe the bonde of faith ioyne and binde those things together which of themselues be farre deuided a sunder concerning the distance of the places that is to say y â— as verelye as we take and eate the bread and drink y e wine by a naturall maner the which in continent after by digestioÌ„ turneth into our substance nourishment of our corporal life likewise as verily although by a spiritul and celestial maner not with mouth téeth is Iesus Christ him selfe which is now in heauen on y e right hande of his father coÌ„municated to vs that we may be flesh of his fleshe and bones of his bones that is to saye being knytte and incorporated with him by faythe oure soules and oure bodyes doth attaine to eternall life yea euen whylest we be in this world his spirite doth sanctifye and gouerne our bodyes and soules to dedicate and sacrifice all our lyfe to his seruice and to the charitie of our neyghbours for the loue of him Finally in that we take all of one breade and of one wyne corporallye and visibly so on the other parte spirituallye and inuisibly by faith we come al to participate bee partakers of Iesus Christ onelye the same I say sheweth to vs the bonde and knot whiche ought to bee betweene vs all as the mysticall bodye of Iesus Christ our heade according to the publike and common protestation which we do make The conuenaunce agréement of the thinges signified with the signes ceremonies is very euident and plaine by this which we haue already sayd namelye that as one loafe is made of manye graynes gathered and ioyned into one loafe or peece of breade and lykewise the Wine being made of many grapes declareth vnto vs the agréeing of the sygnes with the signifycation whereof wee haue spoken heretofore that is to saye the knotte and vnyon whiche we haue with Iesus Christ and the mutuall charitye with all the faythfull in Iesus Christ theyr head the worde that is to saye the ordinaunce and promyse of the Lorde whereunto the signes doth sende vs bee suche as saint Paule hath expresslye touched togeather left to vs according to the Euangelists The Lorde Iesus the same night in the whiche hee was betrayed tooke bread and when hae had geuen thankes brake it and sayde take eate this is my bodye which is broken for you do this in the remembraunce of me likewise he tooke the cuppe after hee had supped sayinge this cup is the newe alliaunce or Testament in my bloud do this as ofte as ye drynke it in the remembraunce of mee for as ofte as ye eate this breade and drinke of this cuppe ye shall shewe foorth the Lords death tyll he come The meanes to receyue Iesus Christ as wee haue sayde afore is fayth and therefore sayde saincte Augustine he that is not of the bodye of Christe eateth not the bodye of Christe and as he sayde in an other place the heretykes which be withoute the Churche maye wel haue the sacrament but not y â— benefyte of the sacrament from whence it foloweth â–ª that a man must proue hymselfe according to the doctryne of the Apostle that is to saye enter into our selues to see if we haue suche sorowe for our sinnes as it appertaineth and suche certaine and sure trust in our God accordinge to hys worde by Iesus Christ our onely mediatour And yet is not requyred such a perfyte sayth as no imperfection can bee founde but suche a fayth as is true and not fayned In those then that be suche the vnyon and coniunction whiche they haue obtayned with Christe by their faythe is more and more confirmed and sealed by the holye ghost in receyuing the signes and sure seale of this coniunction and knot as it is sayde that y e circumcision was in Abraham a seale of the righteousnes of faith the other on the contrarie in despysing that which is offered to them that is to saye Iesus Christe and dishonoring the signes and ceremonies instituted of the Lorde bring themselues culpable and guiltie of the bodye bloude of Iesus Christ from the which continuallie more and more they recoyle and fall backwarde The declaration of the death of Iesus Christ consequentlie of all that which he dyd for vs with thankes geuing for the benefites receyued and the examining and prouing of our selues be of the substaunce of the supper therfore caÌ„not be left out nor peruerted or altered without great sacriledge Wherevpon followeth that the Supper of the Lorde ought not to be communicated to those which can not proue nor examine themselues because they haue not the vse of reason as younge chyldren and such lyke nor to those which haue not made profession of theyr fayth or which be Iudged vnworthylie that is to saye excommunicated by the right iudgment of the Churche the whiche shalbe spoken of hereafter 50. The conclusion of the matter of the Sacramentes THese thinges considered it foloweth that the sacramentes be not onely ordayned to offer to God geuing of thanks which also is called a sacrifice and acceptable offring but rather that we shoulde receiue of his grace and liberality the which is more precious then heauen and earth that is the confirmation of our faythe and to be the nearer vnited and ioyned to Iesus Christe into eternall life 51. Wherefore the holye ghost is called the consolator or comforter and to vvhat purpose and ende the afflictions of the faithfull serueth FInally it is easy to perceue for what reason the holye ghoste is called the comfortor a Because his office is to ioyne vs to Iesus Christ
Christ and those which by faith be ioyned with him for in vertue of this coniunctioÌ„ and spyrytuall maryage by fayth hee taketh all our miseries vpon him selfe and we doo receyue all his treasures of hym by his pure goodnes and mercy as followeth 10 Of the remedy wâ—hich faith findeth in Iesus Christ only against the first assault of the fyrst temptatioÌ„ grounded vpon the multitude of our sinnes and what assuraunce there is in this case eyther vpon the sayncts or vpon our selues LEt vs then sée how in Iesus Christ onely wée findâ— sufficient remedies against all the temptations of Sathan all dismaying of conscience First Sathan our owne conscience to shewe our vnworthines setteth before vs y â— nature of God perfitly rightwyse as chiefe enemie reuenger of all iniquity Now syth that wée fynde that wée be couered with an infinite number of iniquities it foloweth that we can looke for nothing but the rewarde of sinne that is to saye death eternall What can man alledge now against this conclusion Certainly nothing that is auayleable except it be that which I shal say hereafter For first if hee haue recourse vnto Gods mercye forgetting his iustice hée deceyueth him selfe For this is a thing most sure that God is in such wyse mercifull that notwithstanding his iustice must be entierly and fully confessed as wée haue declared here before in the. 26. article of the. 8 point If then we wyl aledge for a cloke to couer our sinnes y â— merites of saints fyrst we doo them great wrong for as much as Dauid himselfe cryeth out and sayth enter not Lorde into iudgement with thy seruant in another place he confesseth y â— his workes can not attayne vnto God And what sayd Paul of Abraham that holye person and father of the faithfull If Abraham c saith he had ben iustified by workes hée had wherein to reioyce but not towarde God for what sayth the scripture Abraham beléeued God and that was compted to hym for ryghteousnesse And what sayth Saynt Paule of him selfe truely sayeth he I knowe not my selfe to be culpable but yet am I not therby iustified Howe can we then alledge the merites of Saintes for a satisfaction for our sins for somuch as themselues had no refuge but to the only mercy of god being pacified by Iesus Christ Moreouer if it had bene so that the saintes had merited heauen by their holy lyfe the which coulde not be syth they doo testifie themselues the contrary had they not receyued already the payment and rewarde for their merites and good workes by what ryght or tytle then can we alleadge theyr merites any more For to say that they had so many merites y â— there remayned ouerplus for other is that not asmuch as falâ—efy that which they haue left vs in writing And what more Is it not as much as to say y â— they had nothing to doo with the death of Iesus Christe because they had in theÌ„ more merytes and goodnesse then they néeded And moreouer if they had merites more then they néeded by what ryght know we that they be ours Is it because we thinke that we haue bought them Beholde Sainte Peter reproued Symon the Magicien of this false and cursed marchandize thy mony and thou peryshe together sayth hée because thou thynckest to buye the gyfte of God with money Beholde now how we thinking to honour the Saintes dishonour them as much as we can possible but nowe if the workes of Saints can take no place or profite vs in this point what can wée finde in our selues or in any other man lyuing that can be sufficient But for to cutte of all suche false imaginations let vs consider the reasons folowing First would we not coumpt that man without his wyt which would perswade himselfe to be quite of his creditour vnder this colour or pretence to haue dreamed that he had payed his debte or that an other had payed it for him euen so doo we towardes God â–ª when wée be not content with the satisfaction of Iesus Christe onely For what foundation or ground hath all the wyl workes or merites of Saints worthyppings but only the fantasie and imagination of man as though God ought to take all things well which wee inuent or seeme well to vs But contrarywise here what Iesus Christ saith with his owne mouth they honour me in vaine sayth be keeping coÌ„maundements of men and in another place hée sayeth when ye come to appéere before my face who required such things of you to tread in my courts c. Secondly when we say that we stay vpon the only mercy of God and yet doo alledge or thinke that we haue satisfied or payed parte altogether is not this a derogation to his mercie Thirdly not to be satisfied with the onely merites of Iesus Christe but to goe about to ioygne and annexe other with him is it not as muche as to deny Iesus Christe to be our onely sauiour to make him but a sauiour in parts Fourthly is not this the robbing of god of his perfect iustice and so consequeÌ„tly of his diuine power when we be so foole hardy to set against his merits y â— works of man wherin be so many imperfections howe excellent so euer they be to pacify y â— wrath of god And yet the Prophet Dauid said enter not Lorde into Iudgement with thy seruaunt c. Let vs learne therefore to aunswere to the foresayde argument of Sathan after an other maner that is on this wise Thou sayst Sathan that God is that perfectlie righteous reuenger of all iniquitye I doo confesse but I wyll ioygne thereto an other property of Iustice which thou hast lefte out that is for as muche as god is righteous he is content with one payment Thou wylt saye then that there be infinite iniquities in me which deserue eternall death I doo graunt but I adde more to it which y â— haste maliciously omitted that is that the iniquities which be in me were most sufficiently reuenged and punished in Iesus Christ which hath horne the iudgement of God in my stead so vpon this I make my conclusion contrary to thine that is to saye for asmuch as God is righteous and wyll not be payde double and Iesus Christe God and man hath by one infynite obedience made satysfaction to the infynite maiestie of GOD â–ª it followeth that my iniquities can no more fraye nor trouble mée my accountes and debtes being assuredlie raysed and wyped out by the precious bloud of Iesus Christ which was made accursed for mée dying righteous for the vnrighteous Vpon this wée maye be sure that Sathan wyll set before our eyes all our afflictions and troubles and especially death alledging y â— they be as many sufficient testimonies against vs that God wyll not forgeue vs our sinnes but we must reply to
agréeable to vs easye and light There riseth nowe no more but a sorrowfulnes for that wee cannot obeye it wholye and altogether as wee woulde because of the reste of our corruptions that beene in vs whyche striue against the spirite But faythe whyche is the testimony of the spirite of God testifying in our hartes assureth vs that the malediction and cursse of the law is wyped out by the bloude of Iesus Christ with whome we be vnyted knit Also for as much as wee bee assured by the same fayth that the spyrite of God shall bée vanquisher and haue the victorie although it séemeth that hee taryeth long but especially â–ª death shall be the meanes of our victorye This heauynes and sorowe doth not thrust vs into any despaire but inciteth and moueth vs feruently to praye to our father â–ª to fortifye and strengthen vs more and more So that by this meanes shall be accomplished and fulfylled in vs from degrée to degrée the rest of true penaunce that is to say of the true conuersion and repentaunce the which begynneth by contricion or feeling of sinne and endeth by amendment of all that which is in man within and without â–ª Wherfore we doo conclude that necessarilie must folowe in all true repentaunt bartes the confession of their faultes before whome it appertaineth that is to saye before those which haue beene offended And namelie before all the assemblie of the Church if it be needefull with the restitution and satisfaction towardes their neighbour according as it may conueniently be done considering that without these thinges repentaunce can bee but fayned and counterfet And now ye may perceyue easely that wee refuse not true repéntaunce and confession but contrarywise we require it as necessarye to saluation and confesse that true confession was ordayned of God For wee doe not burthen and torment the consciences of the people with that whiche the Papistes haue inuented in the steede of the true confession and repentaunce nor appoynte to God anye other satisfaction then the sacrifice of Iesus Christ onely 30 The second meane vvhich the holye Ghost vseth to make vs reioice in Iesus Christ â–ª and vvherefore the Lord is not onely content vvith the simple preaching of his vvord WE haue sayde before that the Sacramentes bee the other meanes and instrumentes wherewyth the holye Ghoste doeth appropriate and ioyne to vs that which is necessary to our saluation But for as muche as by thys worde Sacrament is sometymes vnderstande all those signes by the whyche some sacred and spirituall thing is signified to vs we must first restraine the signification accordyng as our nature may beare it And is to bee vnderstande that our God mosse mercifullye vsynge our poore and misserable nature as a meane to declare hys goodnesse and pacyence the better to vs is not onely contente to declare to vs simply the meanes by the which it pleaseth hym to saue vs and to vse an incomprehensible sweetnesse and mercye in teaching vs his wyl by mortall men lyke to our selues and as it were dallying with vs as nurses â–ª doe with lytle chyldren but principallye for to heape in vs a number of his infynite mercyes and goodnesse would ioyne to the preachyng of hys worde certayne thynges to doe â–ª whyche shoulde come to moue and styre vp the moste rude and grossest myndes of the worlde to beleue more and more that God doeth not mocke them in declaring to them eternall lyfe by so merueylous a meane whiche is the death of hys owne sonne So that by suche signes â–ª and meanes of doyng all theyr vnderstandynge is moued to geue consent to y â— euangelicall doctrine as though they were all readye in possession and fully enioying that saluation which is promised them As wee sée if it be lawfull to make comparison of y â— affaires of the worlde with such incoÌ„prehensible goodnesse of God nowe is an open court of iustice when the possession or property of a thyng is iudged to one â–ª they vse certayne ceremonies and meanes in doing the acte of taking possessioÌ„ Or in execution of processe likewise For to assure vs â–ª and also to witnesse to others that suche or suche thynge â–ª appertayneth to vs namely in our cynyll and wordly affayres Or when a Notarys doeth signifie a testimoniall and put to the names of the Witnesses beside â–ª all that hee putteth to the Seale of the Office or Cittie where the instrumente is made and passed to make the Instrument appeare to bee of greater credyte and authoritye So lykewyse from the beginning of our Lorde God not beyng onelye contented to shewe vnto Adam the grace and goodnes whyche he would doe to his Churche by Iesus Christe but did ioyne to it the sacrifices as the lyuely figures of the sacrifice to come of Iesus Christe for the better assuraunce of the fayth in the chyldren of God accordyng to their hope And afterwarde in renuing this couenaunt of grace mercye to Abraham hee ioyned to it the Sacrament of Circumcision And also in the tyme of Moyses hee ioyned to it the sacrament of the Pascal Lambe with other ceremonies almost infinit whiche were also Sacramentes representyng vnto them those thynges whyche Iesus Christ should fulfyll in hys tyme that is to wytte all the mysterie of our saluation as the Apostle declareth playnelye in the Epistle to the Hebrues But when the tyme ordayned was come â–ª then Iesus Christe by his comming ended all those thinges which figured and were shaddowes of his comming Yet neuerthelesse although hee hath ended the shadowes and auncient sacraments and hath brought into the worlde another more greater light to worship God from hence foorthe with seruice more pure and spirituall and more agreeable to the nature of God which is a spirite Yet neuerthelesse hauing respecte to our grosse and rude nature woulde ioyne certayne Sacramentes and exteryour signes to his woorde the better to encrease and entertaine our fayth For although Iesus Christ hath already gotten vs the kingdome of heauen yet we possesse it not but by hope so long as we be here vpon earth wherein it is necessarie that we doo encrease and perseuer vnto the ende 31 The diffinition of that vvhich is called a Sacrament THese â—hynges considered it is easye to be vnderstande what wee call Sacramentes In this present treatise we call them certayne signes markes or visible testimonies ordeyned of God for the continual vse of all his churche added and ioyned by himselfe to the worde of his Gospell whereby hee wyll freelye saue vs in Iesus Christ his sonne And also bee added and ioyned the better to represent to our outwarde sences as well those things whiche he letteth vs vnderstand by his word as also those whiche he worketh inwardly in our hartes to seale and ratifie in vs the saluation which wee doe not possesse as yet but by fayth and hope Moreouer