euerlastynge â—nd not made one withe the father in â—ubstaunce coeternall and consubstanâ—iall equall to God his father in all thinges and euerye where 2 The sonne onely mediatour betvveene god and his elect eternally ordained THis is the onely whom the father hath ordained from euerlasting to vnite him to mans nature to â—hende to saue his electe and chosen by â—im as foloweth 3. God is perfectlye iuste and me 〈…〉 cyfull GOD is perfectlye rightous a who vpon it foloweth that he neytheâ— wyll ne maye suffer any iniustiâ— vnpunyshed He is also perfectly merc 〈…〉 full b whereupon it foloweth that thâ— good whiche he dothe to man be doth iâ— of his full and only grace 4. God is immutable GOd is immutable in his counsellâ— a so it foloweth that al which commeth or happeneth to man hathâ— bene eternally ordained by him b accordynge to that we haue sayde of his pronydence 5. The councell of god dothe not exclude the seconde causes THis doth not let but establishe the seconde causes by the whiche all thinges doe come to passe For god in ordaynynge that which ought to come ordayneth â—â—so the meanes by y â— which it pleaseth him that such things â—hould come to passe yea in suche sorte â—hat although there be found some vice â—r faulte in y e second cause yet is there â—o euil in y â— euerlasting counsell of god 6. Man vvas created to declare the Iustice and mercy of god THere shalbe some â—aueâ— and some damned all for the glorye of god as the whole Scripture dothe declare It foloweth then that for as much as nothing doth happen or come to passe at aueÌ„ture or by chance that god doth neuer chaunge hys purpose nor mynde and god hathe not onelye foreséene but also eternally ordained to create man to sprede for the and declare his glorye a in sauing b by his grace those which pleaseth him forgetting nothing appartâ—yning to his iustice without the which he cannot be god and c condemning other by his iust Iudgement 7. vvhye it vvas necessarye that the firste man shoulde be created good and pure FOR to execute thys counsell â— was necessarye that god shoulde create nan good and pure for besyde this that god himselfe beinge good he can doe nothinge but that whiche is good but if man had bene created wicked or euyll god had not had iust occasion to punishe the wickednes wherof hâ— himselfe was the authour and maker 8. It vvas necessarye that man should fal from his puritie IT was then necessarye that man should so be created good that not withstanding he should be mutable and fal from this degrée and that by his owne onely faulte For if sinne had not so entred into the worlde God had not founde suche cause to magnifye hys mercye in sauing those whiche he hathe ordained to saluation nor matter to declare hys iustice in condemninge those which he hathe ordayned to hys wrathe to the ende he maye punishe them for their demerites 9 Hovv God hath created men good THe lorde then at that tyme whiche semed good to him to execute his eternall counsell created men a male female after his owne image and likenes that is to saye with righteousnes and trewe holynes 10 Hovve man broughte himselfe vvith all hys posteritie culpable of the first and second death MAn being suche did willingly and withoute anyâ— compulsion Ioigne and knite hym selfe to the diuel and therefore became culpable of the first and second death withall his posteritie consequeÌ„tly hath made himselfe and all his culpable of all that whiche leadethe to the one and other of these two deathes xi The vvaye vvhyche leadeth to the first death THE corruption of humors wyth infinite other inconueniences descendinge and diâ—â—yllynge from the synne of Adam by lineall succession and hathe brought all men vnder subiection to the first death which is the seperation of the soule from the bodye with putrefication of the bodye 12. The first death cannot be eternal THis death caÌ„not be eternall for by that meanes the bodye at the least had escaped y e eternal death which bringeth wyth it sorowe and perpetuall punishement and likewise it should neuer haue enioyned the eternall felicitie and so by this meanes the eternall couÌ„sell of god concerning the declaratioÌ„ of his mercy iustice shuld be made voide 13. The vvaye vvhich leadeth to the seconde death THe inward corruption of the hole man nothing reserued the whiche we call originall sinne a maketh euery man euen from the verye first beginning of his conception the chylde of wrathe and subiecte to the second and eternall death For to speake briefly this corruptioÌ„ maketh vs altogether vnpro 〈…〉 table yea contrary to all goodnes and â—holly subiect to sinne Whervpon S. â—ugustine said agreing b with the scriptures that the will of man vanquished â—f synne into whiche it fell nature was â—epriued and loste her libertye and a â—aine that man euyll vsynge frewill â—ath lost it and hymselfe withall Item d â—en saith he labour to fynd what good â—ere is in their owne wyll but knowe â—ot howe a man shuld finde any 14 vvhat frevvyll remayneth in man after synne NOtwithstanding we denye not a but that men haue sufficiente light to make them without exâ—â—se And to spoile them not nor dipriue 〈…〉 em of their naturall faculties and poâ—ers as of reason Iudgement wyll suche others to make them stockes or â—okes nor yet of frewyll so that they â—igne this to it that al is nothing but darknes and enemitie against god and that by this worde frewyl be not vnderstand a naturall power to thinke wyâ— or doe good or euell but a wyll not constrayned the whiche not withstanding cannot nor wyll not any thyng but altogether euyll so much is the nature â—â— maÌ„ not being regenerate that is to saâ— not healed nor restored by grace not onlye wounded or hurt but vtterly and altogether corrupted and also willyngly becom y â— seruant of sinne Therfore said S. Augustine that the faulte whychâ— folowed the synne and whiche is the punishement hathe tourned lybertye into necessitie Item frewyl as it is bound and thralle is nothinge worthe but to synne and fall 15. Abriefe some of originall synne ORiginall synne then is a fulle corruptioÌ„ of the whole nature of mâ— the whych corruption is proceded from Adam into all his rase and bryngeth forth in man thre maner of sinnes The first comprehendeth euery inwarâ— mocion and thought in mannes vnderstandinge althoughe the wyll gyue not consent there vnto For god requireth to â—e loued withal the vnderstaÌ„ding we haue alreadye sayde that it is vtterlye and altogether corrupted The second maner of synne is when the wil and afâ—ection doth consent therto The third is when men euen enforce them selues to â—xecute that whiche inwardelye they â—aue conceyued and willed 16. Hovve god tourneth mannes
that concerning afflictions First although all kinde of afflictions and also death bée entered into the worlde thorowe sinne yet God when he punisheth vs hath not euer respecte to our sinnes as it appeareth in the history of Iob and z many other places but in scorging vs he hath diuers respects tendynge to his glorye and our profyte as shalbe sayd hereafter in the laste artycle of the fowrth poynt Furthermore although god â–ª doth afflict his elect for their sinnes vntyll they feele y e very paines of death yet is he not angry with them as a Iudge to condempne them but as a Father chastising his chyldren to preserue them from perishing or geue other example 11 The remedy which onely faith fyndeth in Iesus Christ onely against the second assault of the fyrst temptation grounded vppon this that we be vnfurnyshed of the righteousnes which God requireth of vs. THe second assault which sathan may make against vs because of our vnworthines is that it is not sufficient to haue lyued without sinne or to haue satisfied for our syns but is required furthermore y â— man should fulfyll the whole lawe that is to saye that he hath loued God perfectly and his neighbor as him self Bring forth theÌ„ this righteousnes or els how wilt thou beare y â— curse of the law and the maiesty of god Now what can al the righteousnes of man helpe vs against this assault For here is spoken of a perfect obedieÌ„ce according to y â— lawe whiche was neuer founde but in Iesus Christ only Let vs learne here again to appropriate to vs by faith another treasure benefite of Iesus Christe that is to say his righteousnes For we know that it is he that hath fulfilled al righteousnes hauing perfectly obeyed God his Father perfectly loued his enemies so y â— he became accursed for them as s Paul sayth that is to wete he did beare the iudgement of the wrath of God for them to the ende y â— we being â—lad with this perfect rightousnes which is imputed to vs by faith as though it were properly our own we may be made acceptable before God as brethren and coheyres with Iesus Christ Now for this poynt Sathan must perforce haue his mouth stopped so that we haue y e fayth which maketh proper to vs Iesus Christ with all the riches and treasures which he hath to communicate to those which beléeue in him 12 The third assault of the same temptation grounded vppon the naturall corruption or originall sinne whiche is within vs. SAtan hath yet remaining one assault in the temptation of our vnworthynes which is this Although thou hast satisfyed for the payne of thy sinnes in the person of Iesus Christe that thou art also clothed with his righteousnesse yet art thou corrupted in thy nature wherein alwaye remayneth the roote of all sinne How darest thou then appeare before the maiestie of God enimy to all vncleanes and also which séeth the botome of thy hart Now coÌ„cerning this poynt we fynde yet one easie remedie in Iesus Christ only vpon whom we must staye But we be yet so enclosed in this mortall body that wée doo not the good whiche wée woulde and yet doo féele the synne that remayneth in vs and the flesh that striueth against the spirit by reason whereof we be yet defyled in body and soule concerning our selues but for as much as by fayth wée be vnyted incorporated rooted and grafted in Iesus Christe by whome our nature hath bene from the first moment of his conception more fullye restored sanctified and made more pure then euer it was created in Adam for asmuch as Adam was made but accordinge to the image of God and Iesus Christ is very God who hath taken vpon him our â—iesh conceyued by the vertue of the holy ghost this sanctification of Iesus Christ is imputed to vs as our owne then cannot y â— naturall corruption which resteth partly yet in vs come in accompt for as much as it is couered cloathed with the holynesse of Iesus Christe who is much more able to sanctifye and cleanse vs before God then the natural corruption is to defyle and corrupt vs. 13 The remedye against the seconde temptation whether we haue faith or not IN the second temptation SathaÌ„ shall replye vpon this that Iesus Christ is not deade for all synnes for as muche as all shall not be saued Then let vs haue recourse to our fayth and answere him that true it is none but the beléeuers doo receyue the fruite of this passion satisfaction of Iesus Christe But this in steade of desmayinge vs doth rather establishe vs. For that we do know in our hartes that wée haue faith wherby it is already saide in the thyrd article of this fourth point it is not inough only to beléeue that Iesus Christe came to saue synners but we must particularlye euerye man applye and appropriate Iesus Christ to himself in such wise that he doo conclude with him selfe I am in Iesus Christ by faith and therfore I caÌ„not perishe but am sure of my saluation so then to be assured that we haue ouercome Sathan in these thrée assaults of the first temptation and also to resist the second wée must examine our selues whether we haue this faith or not The meanes is to ascend by the effectes vnto the knowledge of the cause which worketh them Nowe the effectes which Iesus Christe worketh in vs when wée haue appreheÌ„ded him by faith be of two sortes The first is the testimony which the holye spirite bringeth to our spirites that we be the children of god and which maketh vs cry abba father in a certain assoraunce Secondlye we must vnderstand when we do ioyne appropriat to oure selues Iesus Christe by fayth it is not by a certaine vaine or folish fantasie Imagination but really and in déede although it be spirituallye in such wyse y â— as the soule bringeth foorth her effects and woorkes being naturallye vnited to the body so when by faith Iesus Christ is geuen to vs to dwell in vs his vertue then bringeth and sheweth forth his force vertues The which is vnderstaÌ„d in the Scripture by this worde regeneration because they make vs become newe creatures concerninge the qualities And this regeneration hath thrée partes For as the naturall corruption holdeth our personnes captiue bothe in body and soule working in vs bothe synne and death Lykewyse the vertue of Iesus Christe commeth and taketh possession in vs and bringeth to vs thrée effectes that is to saye mortifycation of this corruption which the Scripture calleth the olde man the burying also thereof and finallye the rysynge and restoringe of the newe man as S. Paule describeth these thinges The mortyfication of our corruption and synne is the worke of Iesus Christ in vs wherby hée quencheth and
subdeweth by lytle and lytle this cursed corruption of oure nature so that it becommeth vnhable to bryng foorth her effectes in vs which bée moouynges prouocations consentynges and other actions contrary to the wyll of God The burying of the â— olde man is lykewyse the woorke of Iesus Christe by whose force thys olde man whiche receyued the stroke of death doeth continually by lytle and lytle diminishe and weare awaye And briefelye as the burying or sepulture of our bodyes is a proceedyng after death so is the sepulture of the olde man a proceedyng after the death thereof wherevnto the afflictions wherewith GOD doth dayly visite i vs are a great helpe with spyrituall and godlye exercises whiche we ought continuallie to labour in for to subdue and kyll continuallye this rebellion k which is called fleshe in the Scripture that stryueth continually against the spirite Finally â— the fyrst death to the faythfull is but the fynishing of this mortification and burying of synne making an ende of the whole battayle m. The resurrection of the newe man is a worke of the same Iesus Christe lyuing and raygning in vs whiche in kyllinge our corrupte nature geueth vs incontynent newe force and strengthe makyng it newe concernyng the quallitie thereof so that our vnderstanding and iudgement is lyghtened by the pure grace of the holye ghost and gouerned by the power which we haue of Iesus Christe begynneth to approue and esteeme those thinges which before were counted holye and abhomination And also for the seconde parte the wyll is cleansed and purified to hate fynne and desyreth righteousnesse Finallye all the powers in man begynne to flye and eschewe those thinges whiche God forbyddeth â–ª and to followe that whiche hée commaundeth Beholde nowe both these effectes which if we feele working in vs the conclusion is infallible that we haue faith and consequently Iesus Christ in vs vnto eternal life as is aforesayde Wherevpon it appeareth that all faythfull ought most chiefely to haue a respect to this and to hold fast this precious iewell which is y â— testimony of the spirite of God which he geueth to his elect by continuall inuocation and prayer to him and to make their profite by continuall exercising of good workes according to their vocation and the gift of regeneration which they haue receyued In which sence it is sayd he that is borne of God synneth not that is to say geueth not ouer him selfe to sinne but resisteth it more more the better to assure them selues of their election and vocation for asmuch as to knowe certainely this generation wée must come to the fruites therof For as I sayde before man being made frée from sinne that is to saye from his naturall corruption by the vertue of Iesus Christe dwelling in him beginneth to doo those thynges whiche we call good workes Wherfore we say as the trueth is that this fayth which we speake of can bee no more without good workes then shining Sunne without lyght nor the fyre without heate 14 Those do slaunder vs falsely which saye that we disalowe good works THey that do saye that we disalowe good workes because we saye that we be iustified by Iesus Christ only apprehended by onely faith do plainly and falsely slander vs. But we confesse that to geue God all the glorie and confirme our selues to his holye worde â–ª we differ from them in the matter of good works in three principall poyntes For in the restâ— it is so farre from vs to saye that Christians ought not to do good works â–ª and abstaine from euyll that contrarywise we say that he lyeth falsely which calleth him selfe a Christian and doeth not studie to esche we the euyll and doo good But this is it wherein lyeth our difference of this matter 15 The first difference in the matter of good workes is which be good and which be euyll FIrst in the distinction of good workes and euil works before God we do content our selues with the onely wyll of God and take that for a most certayne rule of those thynges whiche pleaseth or displeaseth him and so consequently that which is good or euil neither desyre we concerning this poyncte any better wytnesse of the wyll of God then his holy lawe a to the whiche it is not lawfull to adde or diminishe b any thing Wherefore we hold not those for good woorkes whiche be not stayed but vpon the fantasies of men what soeuer they bee and we saye c moreouer that it suffiseth not onely to haue the worde of God expresly to commaund to do or not to do things but we must also in doyng the workes haue a respect to gods wyll and being assured therby to go forward in good workes for otherwise nothing can be acceptable to God d For as saint Paul saith y â— which is don without faith that is to saye all y â— is done â— in doubt of conscience whether it please God or not and so consequently whether God commaunded it or not is but sinne 16 vvhich be the most excellent works the qualities of true praier according to the vvord of God and the authoritie of the auncient doctours of the Church PRoceding as we haue said before y â— as the lawe whiche wée call the ten commaundementes is deuided in two tables y â— one comprehending those thinges whiche we owe to God and the other that we owe to our neighbours so lykewyse there are two sortes of good workes the one concerning the seruice and loue of God the other to our neighbours The first doth excell the seconde euen asmuch as God doth excel any creature But amongst all the fruites that fayth bringeth foorth vniuersallye in all Christians we thinke that y â— inuocation of y â— name of God by Iesus Christ is the chiefe which we cal praier and is to god most acceptable Whether it be that we desire any thing of him or that wée render thanks to him But we desire in our prayer these which followeth First y â— our prayers procéede from such a spirite y â— trusteth assuredly to be heard as far foorth as shalbe expedient for vs. For s Iames sayth a we must aske with assurance without doubting for he that doubteth is lyke to the fooâ—e of the sea tossed and throwen of euerie winde Let not suche a man thinke to receyue anye thing of y â— Lord. Thus farre S. Iames. Then foloweth the seconde poynte â–ª that is to say y â— all prayer which is not ruled according to the word of god is nothing woorth considering y â— those praiers that be made without fayth are but sinne wher there is no word of God there can be no fayth but onely a foolysh vaine opinion as we haue saide here before in the. vi article That praier theÌ„ which is made in an vnknown language to him that praieth is a very mocking of
the roote or fyrste springe of that lytle goodnesse which is in vs vtterlye there is no beginning at all of any naturall disposition in vs to receyue the grace to the ende that suche disposition shoulde bee assysted by the seconde grace But cleane contrarie there is naturallye in vs nothinge but darknes and enemitie against God wherfore it was néedefull y â— god should of his onelye mercie fyrste of all drawe vs that is to saye to make vs altogether newe creatures concernyng the quallyties lyghtning those which be not onely partlye blynded but vtterlye darknesse it selfe geuinge vs hartes to vnderstande chaunginge our steny heartes into fleshie heartes creatyng in vs pure hartes that is to saye makinge newe altogeather that is within vs of a wycked wyll a good and godlye wyll briefelye workinge in vs to wyll and also to doo So that the Apostles woordes be verified that we cannot only thinke of our selues any thing that is good and that the children of God haue nothing but that which they receyued by grace So then for asmuch as grace must make vs good trées before wee can beare good fruite it foloweth that there is no méeting together of grace and free wyll for the spirite of God by his pure grace hath made vs free from sinne in vnyting vs by fayth to Iesus Christ from whome we get a new life to bring foorth fruite to God and lykewyse when our wyll being made free worketh thorowe grace there is no merites but onely frée rewarde geuen not being due For on y e contrary the best workes that we can doo deserue eternall payne were it not for the grace of God for the best workes of them selues doo but pollute the grace which God hath put in them 18 The thirde difference of the matter of good worke is to knowe wherto they be good THe thirde difference is yet greater that is to saye touchinge the worthinesse of good workes for our parte to speake in fewe wordes that for to vnderstande by what ryght or tytle we bee assured of eternall lyfe onelye Iesus Christ contenteth vs being geuen to vs and applyed to vs by fayth onely by the onelie grace mercie of God as we haue sayde before more at large And therefore wee detest and abhorre this woorde merites or to merite and confesse with harte and mouth that concernynge the beste woorkes whiche we can doo we count our selues vnprofytable seruauntes and that eternall lyfe is altogether of the pure and frée mercye and gyft of God Wherefore I make this argument more then hath béene sayde before in the tenthe article Good woorkes commeth from Iesus Christe dwellinge in vs by whose power and vertue we do them by grace as the corrupt nature of Adam in the whiche we were borne bryngeth forth in vs sinne For we must possesse Iesus christ which is y â— good trée before we can bring foorth good fruite in him For the cause ought to go before the effect And as S. Paul declareth that whatsoeuer is done without faith is sinne it foloweth then consequentlie that faith goeth before good works For by it onely we embrace Iesus Christe Nowe he which hath true faith is immediatly iustified being fullie quieted and pacified in his coÌ„science Howe then can good workes Iustifie vs and consequentlie saue vs. For we must of necessity be iustified and so consequentlie haue iust tytle to Saluation before wée can doo any one good worke In this lyeth all our consolatioÌ„ that we haue our onelie refuge to the speciall grace and mercie which is presented to vs in Iesus Christ onelie which is not our Sauiour and redéemer in part but all altogether 19 To vvhat ende good vvorkes doo serue vs before God and before men BY this it appeareth plainelie howe wroÌ„gfully they charge vs as though we did disalow good workes where as on the contrarie we doo with all our powers endeuour our selues as muche as is possible for vs to declare which be the verie true good workes and from what spring or fountaine they procéede that the symple people be not deceyued ignorauntlie Notwithstanding we do not grouÌ„d our selues in any respect vpon our workes neither in part nor in al wheÌ„ we come to declare by what tytle eternal life is giuen vs but content our selues with Iesus Christ only And also we acknowledge our regeneratioÌ„ with the fruites proceedinge to our synguler comfort as foloweth Fyrste good workes serue to profite our neighbours and also to prouoke the verie Infidels to geue glorie to God Secondlie they assure vs more and more of our Saluation not as causes thereof but as testimonies and effectes of the cause to wéete of our fayth as wee haue declared in the thirtéenth article Beholde also whye it is sayde that God rendereth to euery manne accordyng to his workes and also that Abraham was Iustified by his workes not that our workes bée causes of our saluation in no wyse for that our a feeble foundation and vncertaine neyther dooe oure workes make vs righteous before God but because our good workes bee Testimonies and effectes of oure faythe the whiche apprehendeth Iesus Christe oure true and onelye ryghteousnesse as hath béene sayde heretofore Thirdelye wée knowe that water is of the nature of his firste Spryng So lykewise for that oure regeneration is neuer accomplyshed nor fullye perfecte here on earthe but there is continuall battayle betwéene the fleshe and the Spirite and there remayneth I saye greate and grosse darckenesse in oure vnderstandynge and lykewyse greate rebellyones in oure fleshe It followeth then that the beste workes whiche maye proceede from the perfectest man in the worlde if they were strayghtlie examined they shoulde bee founde none otherwise but deâ—â—lynge the graces of GOD lyke as wee see a cleare running water whiche is of it selfe pure is defyled and polluted by runninge throughe some vyle or filthie place Wherefore Dauid sayde that no lyuinge creature is founde iuste before GOD by his workes Also Sainte Paule cryed â–ª out and saide I doo not the good whiche I woulde doo and the euyll that I woulde not doo that doo I. O miserable man that I am who shall deliuer mée from this boddie of death Beholde howe the Saintes of God teache vs to speake of our beste workes in steade to vse this woorde meriting and of merites Notwithstandinge wee confesse the goodnesse of our GOD to be so great that in consideringe his Chyldren not in themselues but in Iesus Christe his welbeloued Sonne with whome they be vnited and ioygned by Faith and also regardinge the fruites of his Graces not as they be polluted by our infirmities and weaknesse but because they be as it were procéeded or issued from him he doth accepte them and allowe them yea euen so farre as to recompence them as well in this lyfe by many blessynges bothe
Notwithstanding we accepte all those as faythfull which make exterior profession if it appeare not to vs the contrary leauing the iudgemente of the Hypocrites to God which shall reueale them and iudge them in his good tyme and pleasure 48. For what causes the younge children of the faythfull be baptised COncernynge younge Children because theyr fayth is vnknowne to vs and we haue sayde before it is requisite that they be partakers of the fruites of the sacraments and it is not very likely that they haue faith because they haue not the vse of vnderstanding excepte God do worke in them extraordinarilye the which appeareth not to vs neuerthelesse we cease not to communicate to them Baptisme Fyrste for as much as there is now the same cause in Baptisme which was sometyme in Circumcision which is called by S. Paule the seale of ryghteousnesse which is by fayth and also by expresse commaundement of God the male children were marked the eyghte day Secondlye there is a speciall regard to be had to the infantes of the faythful For although they haue not faith in effecte suche as those haue that be of age yet so it is that they haue the seede and the spring in vertue of the promise which was receyued and apprehended by theyr elders For God promiseth not vs onely to be our God if we beleeue in him but also y ◠he wil be the God of our ofspring and seede yea vnto the thousand degrees that is to the last ende Therfore sayde S. Paule that the chyldren of the faythfull be sanctified from their mothers wombe By what right or title then do they refuse to geue them the marke and ratification of that thing which they haue and professe alreadye And if they alledge yet further that although they come of faithfull elders or parents it followeth not that they be of the number of the electe and by consequent that they be sanctifyed For God hath not chosen al the children of Abraham and Isaac The answer is easy to bee made that it is true all those bee not of the kingdome of God which bee borne of Faythfull parents but of good right we leaue this secret to God for to iudge which onelye knoweth it yet notwithstanding we presume iustly to be the children of God all those which bee issued and discended from faythfull Parents according to the promyse For as much as it appeareth not to vs the contrary According to the same we baptise the younge children of the faithfull as they haue vsed and done from the Apostels tyme in the Churche of god and we dout not but god by thys marke ioyned with the prayers of the Church which is there assistant doth seale the adoption and election in those which he hath predestinate eternallye whether they dye before they come to age of discretiō or whether they liue to bringe forth the fruits of their faith in due time and according to the meanes which god hath ordeyned 49. Application of all that goeth before of the Sacrament of the Supper and the right vse thereof THe signes of the sacrament of the Supper be bread and wine The substanciales ceremonies accordinge to this holy worde to the whiche no man hath anye more power to adde or diminishe then to make new promises of newe Sacramentes be concerninge the minyster who representing Iesus Christ after the rehearsinge and expounding the ordinaunce of the lord with inuocation and publyke prayers then to breake the bread and distribute to the people and lykewyse the cuppe Also for those which receyue the supper with the minister particulerlye in hys office it is for them to take eate and drinke and finallye altogether to render thankes with one hart and with one monthe The thing signified is the same which the doctrine presenteth and declareth to vs ordinarily And of Baptisme likewyse ▪ that is to say Iesus Christ conceyued borne crucified dead buryed rysen ascended into heauen to be made for vs the entrie and perfecte sapience righteousnes sanctification and redemption So thē we doubt not but according to the promise of our God the verye body and the very blood of the Lord ▪ that is to say Iesus Christ himself with all his goodnes and treasures is offered to vs verily and withoute fraude to be receyued of vs inwardly in fayth by the vertue of the holye Ghoste into euerlasting life euen as verely as is offered to our outwarde sences the breade and the wyne for our corporall sustenaunces and lyfe whiche for this cause is called the body and bloud of Iesus Christ that is to say they be the very exterior signes and corporall markes of that which the Lord offereth spirituallye on his parte that is to say of the very body and blood of Iesus Christ For it is an accustomable maner of speaking in the matter of the Sacramentes to geue to the signe the name of the thing signified by it As it is sayde that the Cup is the new alyaunce or couenaunt that is to say the marke and true signe of the new couenaunt which is made by the sheddyng of the precious bloode of Iesus Christe So is sayd also that the Circumcision is called the alliaunce that is to saye the very signe and ratifycation of the alliaunce Also the Lambe is the passage or passeouer Item the stone in the Desert was Christ that is to say verely representing Christ Also it is sayd of S. Paul concerning this matter that the breade is the communion of the bodye of Christe that is to saye the true signe or gage of the communion which we haue with Christ And this exposition is not forged by vs but expressely and playnely obserued by all the auncient Doctours of the Churche as foloweth in that the bread is broken is represēted to our senses the passion of our Lorde which was broken with dolour and sorrowes of death and the iudgement of God in his bodye and soule for vs. In that it is distributed and the cup lykewyse to all the Communicantes representeth to our senses that Iesus Christ him selfe with all his treasures and benefites is geuen to vs of God the Father into eternall lyfe ¶ These places followyng be alledged by the Fathers touching this exposition Irene agaynst the Valentians Tertulian agaynst Martion Origine vpon the booke of numbers hom 16. Item vpon s Mathew 15 26 chap. Item vpon the Leuit. homely 7 ◠9. Item against Celius 8 booke Cyprian 6 epistle of the first booke and the 3 ▪ epistle of the second booke Item in the sermon of the supper Athanase vpō s Mathew chap ▪ 12. Ambrose vpon the first to the Corin and fourth booke of Sacramentes Chapter 4. Chrisostome vpon saynt Mathew in the perfecte worke homely 11. Vpon the 2 Corint hom 27. Vpon the Psalme 22. Item in an epistle to Celarius Augustine vpon the Psalme 8 89. Item August vpon the
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
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