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
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
of God and coūteth the blood of the newe Testament an vnholie thing But some haue not onely troden vnder foote but also mocked despised and most cruelly brent the Testament and woorde of the eternall God and also tormented and shamefully murdered his true and faythfull seruauntes and preachers the deere members of Iesus Christ his sonne And most blasphe ▪ mously contemning the holy sacraments truely mynistred and all godly ecclesiasticall orders and discipline To redresse of these enormities must come by y ◠magistrates for they are powers ordayned and exalted of God for the same entent ▪ If they be not redressed and that short ▪ lie in stéede of the comfortable promises of God wée shalbe oppressed with the terryble plagues whiche hée threatneth to the breakers of his lawe As dearth warre pestilence and other his scourges as wée be threatened now of late by the punyshmente of our neyghbours in Fraunce Happy are those that can bée admonyshed by the fall of others and amend I would thinke my labour well bestowed if I mought obtayne of your honor and other that be of a godly meaninge to reade this ouer with good delyberation and Iudgement And also suche as be in doubte whiche is the true religion And those that thinke we be in an errour I would to God they woulde vouchesafe to reade and conferre it with the scriptures and doctours as is noted in the margine And in reading to put a syde disdayne contempte and all singular and pryuate affections And then I doubte not but God wyll open vnto them further knowledge and mooue them to be more studious in Gods word and also haue a better opinion of the true religion I haue for my Countryes sake translated this godly and necessarye woorke wherevnto I haue added nothyng of myne owne but symple and playnelye according to my small vnderstanding I haue kepte the wordes and meanyng of the authoritie as neare as our English wyl suffer mée rather shewing mee selfe homelye and playne then by ouer muche fynenesse to dissent from the mynde of hym who in the feare of God and for his Bretherns sake set it foorth Humblye beséechynge youre honour and all godlye Readers to take this my small labour in good parte and accept my good meaning which tendeth to the profite of my Country men and especiallye to the glorie of God and aduauncement of his kingdome Who prospere and maintaine your honour in his feare long to continue enrytching you with all good blessinges and gouerninge you and yours by his holye spirite vntyll he shall call you to come vnto him selfe there to continue in his glorious kingdom for euer and euer Amen This vvhole Worke or confession consisteth of .vij. principall poinctes The first number signifieth the article The second the leafe THe fyrste poinct intreating of the Trinitie contayneth these thrée articles 1 Of the vnitie of God Folio 1 2 Of the Trinitie of personnes distinct in one vnitie of substance Eodem 3 Of the eternall prouidence of God Eodem ¶ The second poinct intreating of God the Father containeth these fowre articles 1 Of the person of the Father fol. 2 2 How the father is creatour and preseruour of all thinges Eodem 3 Of the creation of Angelles Eodem 4 The works of y e trinity are inseparable eodē ¶ The thirde poinct intreating of Iesus Christ the onelye Sonne of God containeth these 26 articles 1 Of the diuinitie of the Sonne fol. 3 2 The Sonne onely mediatour betwéene God and his elect eternally ordayned Eodem 3 God is perfectly iust and mercifull Eodem 4 God is immutable Eodem 5 The counsell of God doeth not exclude the seconde causes Eodem 6 Man was created to declare the Iustice and mercy of God Foli 4 7 Why it was necessarye that the fyrste man should be created good and pure Eodem 8 It was necessary that man should fall from his puritie Eodem 9 How God hath created men good Foli 5 10 How mā brought himself w t all his posterity culpable of the first seconde death Eodem 11 The way which leadeth to y ◠first death Eodē 12 The fyrst death can not be eternall Eodem 13 The way which leadeth to y ◠secōd death eodē 14 What free wyll remayneth in man after sinne Foli 6 15 A briefe summe of originall sinne Eodem 16 Howe God turneth mannes sinne to his glorie Foli 7 17 Iesus Christ the onely mediatour ordained and promised Eodem 18 The agreement and difference of the olde and new Testament Foli 8 19 Wherefore it behoued Iesus Christ to be a very naturall man in body and soule without synne Eodem 20 Wherfore was it néedeful that Iesus Christ should be very God Folio 9 21 Howe the mistery of our saluation was fulfilled in Iesus Christ Foli 10 22 The two natures were vnited and knitte in one personne from the fyrst instaunt of the conception Eodem 23 The Vyrgine Marye is Mother of Iesus Christe God and man Eodem 24 The summe of the accomplishment of our saluation in Iesus Christ folio 11 25 Howe Iesus Christe beinge ascended into heauen is neuerthelesse here on earth wyth his flocke Fol. 12 26 There can be no other true Relygion then this Folio 13 ¶ The iiii poynt intreating of the holye ghost containeth the 15. Articles 1 Of the person of the holy ghost Folio 13 2 Of the effectes properlye consydered in the holy Ghost fol. 14 3 The holy Ghost maketh vs partakers of Iesus Christ by fayth onely Eodem 4 What meanes the holy ghost vseth to create and maintaine faith in vs. Eodem 5 How necessary faith is what faith is fol. 15 6 What is the obiect of the true fayth and of what force it is Fol. 16 7 How this is to be vnderstand which we say as Saint Paule sayth that we be iustified by onely fayth Eodem 8 To be assured of our saluation by faythe in Iesus Christe is nothing lesse then arrogancie or presumption fol. 17 9 Faythe findeth in Iesus Christe all that is necessary to saluation fol. 18 10 Of the remedy which faith findeth in Iesus Christ only against y e first assault of y e first tēptation groūded vpon y e multitude of our syns what assuraunce there is in this case eyther vpon the saints or vpon our selues Eodem 11 The remedy which only fayth findeth in Iesus Christe onely against the second assault of the first temptation grounded vpon this that we be vnfurnished of the righteousnesse which God requireth of vs. fol. 22 12 The thyrde assault of the same temptation grounded vppon the naturall corruption of originall sinne which is within vs. Fol. 23 13 The remedy against the seconde temptation whether we haue faith or not fol. 24 14 Those do slaunder vs falsely which say that we disalow good workes fol. 26 15 The first differēce in the mater of good works is which be good and which be euyll fol. 27 16 Which be
acknowledged which hath so happely and profitablye trauayled in this worke Although ther be I knowe dogges both farre of and neare whiche barke after him and except for barking they woulde bee as domme as domme Fysâ—hes but when as they meete with beasts of their own kinde then they be at libertie to prate and bable withoute knowledge But to returne to my purpose I confesse that it was not greatly néedefull to set for the this confession after that Cathechisme wherof I haue spoken Neuertheles because men are geuen in heauenlye foode euen lyke as they be in bodelye meats to weete that one and the same meate shal please some in one kind of dressing and other in an other kynde or waye I haue enforced my selfe somthyng more to dilate and declare matters at large as one that wold not so much teache the auditors which are alreadye bente and willyng to heare and learne in the church of God â–ª as also to aunswere those which do with stand the truthe of GOD or at the leaste those whyche bée in dowte in whyche syde to turne themselues I hope wyth the grace of hym whose honoure I haue regarded in this little worcke that my laboure shall not bée wythoute profite neyther for those whiche suffer theym selues to be parâ—waâ—ed in anye thynge that maye â—ee inuented agaynste vs eyther in â—yfe or doctryne nor for those whyche haue alreadye some taste and féeling to encorage and sturre them vp to the viligent Reading of the seripturs and to resorte and draw water as it were out of y e very head spring or fountayn from whence these brokes do run not yet to establish and resolue theÌ„ whiche haue néede therof True it is y e among other faults I confesse that I haue not bene so briefe as were requisit in such an argument wherein men ought only to declare and open the determination of matters without disputing yet I hope at the length considering y â— property of the enemies with whome we haue to do it shall not be so troublous but it shall serue to some purpose bycause I haue endeuored my selfe to speake of nothing but that which belongeth to the very pith of the matter and which is necessary to resolue him which should come read this treatise with some preiudise to the contrary And this was my entent and mynde not to prescibe to anye man lyuynge a forme of confession of his fayth but fyrst to declare myne owne to al those whiche are mynded to vnderstande it to the glory of my God And then also to helpe according to my 〈…〉 power those that aâ—e leaste of the Churche of God I hope also that at the least I shal geue occasion to those which without comparison haue wherewâ—th better then I to furnishe and set out so profitable a worke in Christendome to compile and make som more absolute and perfect worke whose iudgements I am so farre â—â—â—m refusinge that on the contrarye I desyre that all those which shall see this confession wil conferre it diligently with the Scripturs whiche are the onely true touchestone to proue true doctrine by But iâ— there be any thinge herein which is worthy of reprehension which I hope shall not befounde in the substaunce of the doctrine I am one whiche desyreth with all my hart to vnderstande it to amende the fault thereof If one the other syde there founde anye gooâ— thyng in it as I would be sory if theâ— were not his be the praise which hath reueled to mée his holye trueth and shall reuele it yet more fully when wée shall haue the accomplishement of that which we looke for God be praysed Of the trinitie The first point The first Article of the vnitie of God WE beleue that there is one onely dyuyne substaunce whych we call God and that not only because the contemplation of naturall things teacheth vs the same but much rather bicause the holy scripture witnesseth and declareth it vnto vs. 2. Of the Trinitie of persones distinct in one vnitie of substaunce THe word of god teacheth vs plainlye that this dyuine substaunce is dystinct Really and truely from â—uerlasting into thre persoÌ„s that is to say the father the sonne and the holy ghost which be one onely god onely eternall infinite and wholly perfect in himselfe And these three personnes be of one substaunce together coÌ„substauÌ„ciall and coeternal without confusion of property and relation and without any inequalities as the church hath decidid by the holy scripture against Sabellius Samolatenus Arrius Nestorius Marcion Eutiches and al other heretikes 3. Of the eternall prouidence of God NOthing is done at auenture or by chaunce or without the most iust ordinaunce and appointment of God although god be in no wise authour nor culpable of any euyl which is committed For his goodnes mighty power is such and so incomprehensible that namely he ordaineth doth wel and iustly euen that which the deuill and man doth euill and vniustly Of God the Father The ii point 2 The first article of the person of the Father VVE beleeue in GOD the Father a a personne distinct from his sonne and â—rom the holye Ghost â— Hovve the father is creatour and preseruour of all thinges IT is he that hath created all of nothinge a when it séemed good to him by his eternal worde that is â—o saye by his sonne And whiche hathe â—et established and ordained al thinges as also he sustaineth and gouerneth all according to his eternal prouidence by his infinite and substaunciall power and vertue which is the holy ghost proceding from the father and the sonne 3. Of the creation of Angels WE beleue that god dyd not onelye create thys visible worlde that is to saye the heauen and the earth all that is conteined therin but also the â—nuisible a spirites of whose nuÌ„ber those whiche continued in theyr pure Integritie by y â— singular grace of god by his blessed and happye messengers for the preseruation of y e elect The other sorte to weete the diuels beyng fallen withoute anye hope of rysyng againe and that by their owne proper malyce and wickednes be condemned to perpetuall damnation which is the laste Issue of their hope And we detest the errour of the Saduciens which denye that there be any spirites and of the Manicheans which holde that the deuels had their beginning of them selues and be evyll of their owne nature wythoute corruption 4. The vvorkes of the Trinitye are inseperable WE do by no meanes seperate from the father neither the sonne nor yet the holye ghoste either in the creation or in the gouernement of all thynges nor yet in any thynge whiche appertaineth to the substaunce of god Of Iesus Christ the only sonne of God The thirde poynt The first article of the diuinity of the Sonne VVE beleue that Iesus Christ concernynge hys diuine nature is the onelye sonne of god béegotten from
body formed of y e substance of y e virgin Mary daughter of Dauid by the vertue of the holye Ghost was by this meanes conceyued and borne of the same virgin Marye deliuerance both after and before her deliuerance al this was done for the accomplishment of our reconciliation 24. The summe of the accomplishement of oure saluation in Iesus christ HE therfore came down on earth for to drawe vs vp to heauen He hath borne the paine dewe to our sins clearly to discharge vs euen from the beginninge of his conception vnto his resurrectiō He hath fulfilled perfectly al righteousnes for to couer our vnrighteousnesse he hath declared to vs all y e wyl of God his father both by workes and also by words to the end to shew vs the trew way of saluation In fine for 〈◊〉 〈◊〉 whole ful satisfaction for our sinnes which he toke vpon him he was bound to vnbind vs condempned for to delyuer vs he suffred great and infinite shame for to deliuer vs from all confusion he was nailed on the crosse for to fasten thereon our sinnes he died and sustained y e curse and malediction which was dew to vs for to apease the wrath of god for euer by his onlye oblations made hee was buried to approue verify his death and to vanquishe deathe euen to the house thereof that is to say euen to the graue wherin he felt no corruption for to declare that euen in dying he had ouercome vanquished death He was raised againe in tripūhe as a conquerer to y e end that al our corruption being dead buried we should be renued into a new spirituall euerlasting life that therby the first death should be no more to vs a punishmēt dew for sinne as it were an entraunce into the second death but cōtrariwise a finishing and ende of y ◠death of our corruption and an entrance into eternal life Finally he being raised afterward was conuersaunt here on earth by the space of fortie daies to confirm and approue his resurrectiō He ascended visible verily into heauen where he is set on the right hande of god his father and hath taken possession m of his eternal kingdom for vs and for our behoue for whose sake also he is y e only mediatour n and aduocate o gouerning his church by his holy spirite vntil the nōber of y e elected of god his father be accomplished and fulfylled 25. Hovve Iesus christ beinge ascended into heuen is neuertheles here on earth vvith his flocke WE vnderstande that glory hathe brought immortality to y e body of Iesus Christ but hath not taken away the nature of his body therfore concerninge his humayne nature hee hathe taken it from vs into heauen where he shal dwell vntil the time he shall come to iudge the quyck and the dead but concerning his dyuinitye and the workinge of the holye spirite he is with his elect and shalbe vntyll the ende of the world ▪ as Christ hath sayde the poore shall yee haue alwayes with you but me shal ye not haue And also as the Angelles sayd to the Apostles after his ascension Iesus which is lyft vp from you into heauen shal come agayn euē as ye haue seene him ascend into heauen as S. Peter sayd to the Iewes that heauens must hold him vntil the restoring of al thinges Whervpon saint Augustin said well agreeing with the scripture that we ought to take heede that we do not so confirme the diuinity that we deny the verity of the body and not to make this conclusion that those things which are in god be euerye where as God is euery where 29. There can be no other nevve religion then this IN this mistery of our redemption which mans reason cānot attaine god is declared to be very god y ◠is to saye perfectlye righteous and perfetly merciful First perfectly righteous in y ◠hee hath punished al our sins very sharply in his persō who made himself a satisfaction pledge to wit in Iesus Christ moreouer doeth not receiue vs nor allow vs as his childrē except we be couered clothed with the innocencie holines perfect rightousnes of Iesus Christ On the other part he declareth himself to be perfectly mercifull in y ◠he finding in vs nothing but cause and matter of damnation yet would that his sonne should take our nature in whom he foūd a remedy to appease his iustice whom also he doth cōmunicat to vs freely with all his treasures to y e end that we may be partakers of eternal life by his only goodnes and mercy so that by faith we lay hold on Iesus Christ as shalbe shewed hereafter But contrariwise al religion whiche dothe appose or sette againste the wrath of God anye other thing then the only innocency righteousnes satisfaction of Iesus Christe apprehended by fayth spoyled god of his perfecte righteousnes and mercy and consequently ought to be holden for false and deceitful as shalbe declared in the seuenth poynte Of the holy ghost The fourth point The firste article of the person of the holye Ghoste VVE beléeue in the holy ghoste whyche is the coeternall and consubstanciall power of the father and the Sonne in whom he is resident from whom proceedeth being one God with them and neuertheles distynct in person 2. Of the effectes properlie considered in the holie ghost THe infynit force vertue of him is declared in the creation and preseruation of all creatures frō the beginning of the world and principally shalbe considered by vs in this present Treatise according to y ◠effects which he bringeth forth in the chyldrē of God in bringing with him his grace to make them feele the efficacie and vertue thereof and briefe to bring thē from degrée to degrée to the right ende mark whervnto they be predestined before the foundation of the world 3. The holie ghost maketh vs partakers of Iesus Christ by faith onelie THe holye ghost then is the same by whome the Father doeth put kéepe his electe in possession of Iesus Christ his sonne consequently of all the graces which bee necessarye to their saluation But first it behoued y ◠the same holy spirit make vs capable and méete to receyue the same Iesus Christe the which he doth in creating within vs by his méere diuyne goodnes and mercye that whyche we call Fayth the onely instrument to take holde of Iesus Christ when he is offered to vs and the onlye vessell to receyue him 4. vvhat meanes the holie ghost vseth to create and maintaine faith in vs. HE vseth two ordinarie meanes neuertheles without cōmunicating his vertue to them but working by them for to create in vs thys instrument of fayth and also to mayntayne and confirme it more and more That is to saye by
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
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
temporall and Spirituall as is declared in the symmilitude of the Talentes as also in this celestyall kingdome accordinge to his good pleasure not because it is dewe to our workes as though wee deserued them but by his pure grace and mercie onelie according as God sayde in his Lawe p not that he wyll paye theyr merites as dewe to those whiche loue him and keepe his commaundementes but that he wyll shewe mercie to them Fowrthlie good workes be certaine testimonies of our Faith and also doo assure of our eternall Election for fayth is necessarilie ioyned to Election Nowe that this is so muche more necessarie as the worlde maketh lesse accoumpt of it supposing that the doctrine of election were a certaine curious and incomprehensible thing which is contrarie Fayth is no other thing but an assuraunce whiche wee haue that the promyses of eternall lyfe appertayneth vnto vs because we were predestined and elected therevnto Wherefore all that is spoken of fayth and of the fruytes of faythe is spoken in vayne and vnprofytable excepte wee Ioyne this poynct of election as the onely staye and foundation of all that is aforesayde Nowe when Sathan putteth vs in doubte of oure election wee maye not search first the resolution in the eternal counsel of god whose maiesty we cannot comprehende but on the contrarye wée must begin at the sanctification whiche we fele in our selues to ascende vp more hier for asmuch as our sanctification frō whence procéedeth good works is a certaine effect of the faith or rather of Iesus Christe welling in vs by faith And whosoeuer is vnited to Iesus Christe is necessarilie called and elected of God to saluation in such wise as he shall neuer be reiected nor forsakē So it appeareth that the sanctifycation with the fruites therof be as y ◠fyrst step or degrée wherby we begin to ascende vp to the fyrst true cause of our saluation to wéete of our frée eternall electiō For whosoeuer saith that he beleueth notwithstanding gouerneth not his life by the spirit of God declareth wel that he is a lyar deceiueth himself For this cause Saint Peter admonished vs to make our vocation Election sure by good workes Not that they be the cause or y ◠foundation of our vocation Election For S. Paule declareth plainly the contrarie But for asmuch as good works bring a certaine testimony to our conscience that Iesu Christ dwelleth in vs consequently we cannot perishe beinge elected to saluation 20. Remedies against the last and most daungerous temptation vvhiche is ▪ vvhether vve be saued or not HEre resteth yet the last and moste daungerous temptations of all Sometime it hapneth that Iesus Christ deferreth to call some of his elected vntyl y ◠last howre of their life so y e it séemeth y ◠they be not very well furnished with these vertues wherof we haue spoken neither did euer féele them for that y e cause was not as yet working in them and the cause must goe before the effect And also sometimes the perfectest and most holyest persons fall into this extremitie sorrowing and lamenting for that they feele not these good mocions but séemeth that it is vtterly quenched in them and then Sathan bringeth in these doubtes that where as before they thought they had faith but was not but a shadow or vain appearāce of faith Or elles that whereas they beleued before nowe by theyr owne fault the gift is taken from them Nowe wee muste take heede to resist thys temptatyon as most daungerous of all Concerning those whiche feele theyr vocatiō to be long ere it come to thē yet their assurance is neuerthelesse grounded and established vppon some of these articles and effects aforesaid And as for their interior testimonie of cōscience of tentymes it worketh more lyuelye then in some of those which are called muche sooner as the experience is well declared in the poore théefe that was hanged by Christe And concerning the workes of regeneration it is to be vnderstande that the gretest and most eccellent workes whiche the holye ghoste worketh in vs is the hate of synne the loue of God the assuraunce of our saluation in Iesus Christe and the inuocation of hys name Wherefore he that feeleth these mocions in hym selfe although it bée not vntyll the houre of death hathe a certayne testimonie of hys true faythe ▪ and consequently of his election and saluation And for those whiche féele those good mocions quenched in them sorowing and lamentyng as it happeneth sometimes to the holiest most perfectest persons Let them consyder these pointes folowyng to ouercome suche temptations First for as much as the two operations and effectes aforesayde bee as the two Ankers to holde vs fast and when one fayleth to sticke the more surer to the other vntyll wee haue gotton strength on bothe sydes againe As when Dauid and Sainct Peter fell so beastly yet there is no doubt but they lamented and sorrowed vntyll they felt the workyng of theyr regeneration and sanctification But béeyng in theyr temptation they stayed them selues vpon the Anker of the testymonye which the spirite of God broughte into their conscyence whyche caused them not to doubte not withstandynge theyr fall but that they were the children of God and that theyr fault was forgeuen them Secondly although both these operations and effectes bee verye féeble and weake yet ther is no cause to be discouraged For it is not required of vs for to beleue fullye and perfecttlye but to beleue onelye in suche wise as if one lytle sparke of fayth and so folowyng one lytle mocion of the workyng of it so that it be true and vnfaynedly that is to saye comminge from the true roote of fayth bee sufficient to assure vs of oure saluation The reason is for that oure saluation is not onely stayed vpon oure fayth although without faythe none can be saued but vpon hym whome we apprehende by fayth that is to saye Iesus Christ And fayth is of suche vertue that accordinge to the promise of God one lytle sparke thereof how lytle so euer it bee doth apprehende Iesus Christ fully and perfectlye Yet not withstandyng the greater our fayth is the greater power it hath to ioyne vs nearer nearer and to graffe vs déeper in Iesus Christe And wee ought to be displeased and to lament when in steede of goinge forewarde we recoyle and slyde backwarde and yet the Diuell hath not wonne his processe Although we slyde backe so that our slyding bring vs to steppe vp againe and go the better forwarde Thyrdlie when we be so lamenting and troubled for the feelynge of our neclygence and synnes let vs séeke to the lyke examples of the Saintes which were as deepe in as wée or rather deeper yet neuerthelesse they ceased not to pray with assurance to be hard because they were the chyldren of God howe great and beastly sinnes soeuer they
had commytted Set before vs then their examples not to contynue in synne for they contynued not therein when they were waked of the Lorde but let vs folowe theyr repentaunce and assuraunte whyche they had of theyr saluation And conclude that Sathan is a lyar when he would make vs beleeue that our faith was neuer good although for a time the workinge and effectes thereof were bidden whiche is as muche as to saye there is no fire bicause there is no flame Or that the trées be deade in winter bicause there is no gréene leaues nor fruite or appearaunce of life Fowrthlie let vs haue recourse vnto the surer and perfecter remedie whiche is the certainetie of our Election established vppon the immutable purpose of God And to haue the certaine testimonie of this infallible and vnmoonable Election although the motions and workinges of faith séeme to bee quenched and perished in vs call to remembraunce the dayes paste of the example of Dauid and wee shall finde most certaine testimonies of the fauour of God towardes vs so that we shall not neede to doubte Also we maye finde that sometimes wee had the workinge of faith and so of our Election and saluation whiche were so manyfest in vs that the Deuyll him selfe can not denye but then we were in the fauour of God and had true fayth For without fayth no man can please God But if Sathan replie to that that then wée had faythe but nowe wée haue lost it and that God hath taken his grace cleane from vs. Let vs aunswere boldely that this is as false a doctrine as the aucthour thereof is a lyer For those two poyntes bée infallible first God neuer chaungeth his purpose and aduise The other is that which he hath once purposed must come to passe whatsoeuer lettes and stoppes doe come Also ioyne the thirde reason to this which is that fayth is a particuler gift and belongeth onely to the elect as I will proue For he that beleueth is vnited and knit to Iesus Christe And therefore can neuer dye These foundations beyng layde I affirme that whosoeuer hath a certayne testimonie of his faith once in all hys life may be assured that it is there styll and shalbe vntyll the ende although for a time they feele it not nor perceyue it For doeth it followe that a little chylde hath no reasonable soule in him bicause he hath not the vse of it Or that a dronken man hath not a reasonable soule because that for a time he hath lost y e vse féeling thereof Peter denyed his maister with an oth Was his faith therfore voyde and naught or did the Lord geue him a newe fayth No but on the contrarye accordyng to the prayer that Christe made for hym hys fayth neuer fayled him altogether And as the vytal and liuely spirite and strength is not cleane out of him that for a time séemeth to bée rather dead then aliue not onely by the iudgement of Phisitions but also by his owne féeling Wherefore let vs kéepe stedfast this precyous testimonie of our faith and kéepe these infallible argumentes agaynst Sathan in this harde battayle assuring our selues that if euer faith were in vs it is there styll and shall be Wherefore wée conclude that we be the children and elected of God wée shall neuer perishe but he heard and receyued of him to our amendement thus calling vppon him which neuer chaungeth nor altereth his purpose neyther wyll condempne him to daye that he was determined to saue yesterdaye Let vs knowe then that our saluation dependeth vppon the eternall prouidence and wyll of him that hath giuen vs to his sonne who sayde piainlie that he woulde not lose one of those which his Father had giuen him nor they shoulde neuer be reiected For it is most necessary that our saluation should remaine in surer handes then our own But there maye bée alleaged certaine reasons contrarie to this doctrine but they be easily refuted as is amply declared from point to point in suÌ„drie bookes set foorth in our time of this matter 21. Of tvvo instrumentes vvhere vvith the holy ghoste is serued to create fayth in the hartes of his electe to vvitte the vvord of â—od and the sacramentes IT hathe béen declared in the Article goyng before howe it is the holy ghost whyche createths vs in the Instrumente of the true faithe and whiche be the effectes and operations thereof in vs that is to say to apprehend and take hold of Iesus Christ in whom only we fynde all that is required and necessary to iustifie and saue vs. Secondly we muste vnderstand with what instruments the holy Ghoste is serued to create fayth in vs and furthermore by what maner or how as we haue declared before that he is serued with two instrumentes wherof we shall speake distinctly 22 What it is that vve call the vvorde of God and of the tvvo partes that is to say the lavve and the Gospell WE call the word of God the canonicall bookes of the old and newe testament and no other thing whatsoeuer it be And wée deuide this woorde into two kyndes or parts of the which one is called the law and the other the gospell For al the rest depeÌ„d on the one or other of these two partes We call law when it is distincte from the Gospell a certayne doctrine whose séede is naturally written in oure hartes the whyche neuerthelesse for a more expresse declaration was written of God and comprehended briefly in the. x. commaundementes by the which he declareth to vs the obedience and perfecte ryghteousnesse whiche we owe to his maiestye and to oure neyghbours Under a chaungeable condition that is to say eyther of lyfe eternall so that wée haue perfectly fulfilled the whole lawe withont breakyng any one poynte or else death eternal for lack of the entier fulfilling and accomplishing the contents of euery parcell of the commaundementes Wee call the Gospell or Euangelie that is to say good newes a certayne doctrine reuealed from heauen and altogether surmounting the naturall sense of man by the which word God declareth to vs that hee will saue vs fréely by his onely sonne so that wee embrace and accept him by fayth as oure only wisdome righteousnes sanctification redemption by the whiche also I say he testifieth to vs these things yea in suche wise that incontinent he renueth vs thorowe the same worde to embrace the goodnes which there is offred to vs. 23. What difference there is betvveene the lavve and the Gospell THese things be greatly to be noted for it may iustly be said that y â— ignorance of this distinction betwéene y e law and the Gospel is one of the principal causes rootes of al the abuse which hath corrupted and yet doth corrupt the whole Christianitie bycause the moste parte of men blynded by the iust iudgement of God haue neuer well considered into what malediction and curse the lawe hath
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
as Autentyke seales tende to one onely Iesus Christ For it is he onelye which is declared to vs and represented with all his goodnes treasours by the signes of sacramentes and by that word which is ioyned with it for to quicken and confirme ouâ— fayth wherewith we doo embrace him and to aduertise vs of our duety aâ—well towarde him as towardes our neyghboures 44. The thirde poynt is how Iesus Christ is ioyned with the signes THe thing signified that is to saye Iesus Christe with al his benefits is alwayes presented â—â—â—itably and without any fraud on Gods paâ—te which is true in his premis so that the signe and the thing signified be alwayes knyt together in this respect that is to say God offereth both the one the other truly â–ª not by the vertue of woordes pronounced for it is forâ—ery to speake so nor by a naturall and local coniunction for the body of Iesus Christ is not a fantastical body nor an inuisible body which occupieth no place nor by the holines of him which pronounceth the wordes ordayned of God or ministreth the Sacramentes For the Sonne of man cannot make voyde the will of God but by the vertue of the holye Ghoste â–ª which worketh that notwithstaÌ„ding Iesus Christ being as he is man corporallye in heaueÌ„ absent from vs as the scripture witnesseth yet neuerthelesse is presented truly and verely to vs so that our fayth do embrace him in spirit inwardlye as the signes do represent to vs outwardly lysting vp our mindes into heauen for to enioy and possesse him more effectually and ioyne vs to him 45. The distinction of signes and of the thing signified NOtwithstanding such coniunction we confounde not the signes with the thing signified nor abolish the substaunce of the signes but make a distinction of that which is conioyned 94. The maner to communicate aswel the signes of the Sacramentes as the thing signifyed FOr asmuch as the signe and the thing signified as we haue said be so knyt and ioyned together yet neuerthelesse not confounded the one w t the other â–ª but a distinction betweene theÌ„ concerning y â— exterior outwarde signe it is receiued by a corporal natural maner aswel of y â— faithful as y â— vnfaithful but to diuers ends purposes For the faithful receiuing the thing signified w t the signe do perceyue augmentation and encrease of theyr faith vnto saluation eternal life But the vnfaythfull not receyuing but the bare signe onely receyue it to theyr condemnation because that refusing the thing signifyed which is offered to them of God with the signe they polute dishonor it as much as in them is Thus much concerning the communicating of the signe But concerning the thing signifyed which is Iesus Christe with all his benefits and goodnesse We haue already declared that the onely meane to coÌ„municate with hym is by true fayth And therfore he that bringeth not true fayth cannot receyue hym but he that bryngeth fayth receyueth him truelye effectuallye but not with teeth nor by the bellye after a corporall manner but spirituallye by fayth embrasing that which God promiseth vs by his worde and offreth to vs by the exteriour signe or to speake yet more properly in ioyenynge our selues more nerer then we were before vnto Iesus Christ For the vertue and power of fayth is suche that in steade to brynge Iesus Christe downe on earthe whiche can not bee vntyl the daye that Iudgemente it ascended vp from the earthe into heauen and there doeth knytte and incorporate vs with Iesus Christe whiche was the cause of the primatiue Church did singe sursum Corda that is lyfte vp your hartes 47. Application of all that is before said of the facrament of Baptisme THe signe of Baptisme in water the substaunce of the ceremonies agréeing with the Scripture to the which maye not bee added or diminished without sacriledge bee these the parson is weat with water and then the water tarieth a certain space before it be cleane dried or passed a way and finallye the water vanisheth and consumeth The thing signified and verely represented is the aspersion or sprinkling of the death and passion of Iesus Christ in remission of all our sins imputation of righteousnes Also by the exterior wetting with water is signified y â— mortification sepulture or burying of our olde man that is to saye of our natural corruption dead buried by the bertue of the death burying of Iesus Christ is signified by this that the person is wet continueth vnder the water or the water vpon him a certain time And finallye the generation of the new man with a certayne and sure hope of the resurrection of Iesus Christ is signifyed by this that he which is Baptised commeth out of the water clean purged and washed Besyde this Baptisme is an exteryour and solemne profession of the Christian religion by the which wee all doe bynde our selues to accept and take Iesus Christe for our onelye Sauiour and to lyue in brotherlye charitie as beynge all together but one boddye baptysed with one Baptisme and by one spirit vnited and knit in him The word that is to say the ordinaunce of Iesus Christ ioyned with the promise sincerely as God spake it is this to Baptise in the name of the father the sonne and the holy Ghost whosoeuer shall beléeue and be Baptised shalbe saued The accorde and agreement of that sygne is most proper and méete because the water is the element most conuenient of all thyngs to washe and putte away all bodily fyithynesse and therfore is most mate to fygure and represent the blond of Iesus Christ the sonne of god by the which onely the Church is made clean Moreouer one vniformity is appointed and common to al and to one end and purpose which declareth the concorde and charitye whiche wee ought to haue together The meane whereby this is communicated to vs is y e holy ghost fréely coÌ„municated to the electe who condiscendynge to our infyrmitye will be serued by a mortall maÌ„ ordained appointed in the Churche for that ende Secondlye with the worde truelye and intelligybly pronounced expounded so that it may be vnderstaÌ„d beleued And for the third y â— exterior oroutward signe with the ceremonies aforesayd yet neuertheles w tout coÌ„municating his vertues to any of these instruments but as S. Paule sayth he that planteth and he that watereth is nothing but GOD which geueth the encrease â–ª The meanes of our parte is fayth acording as fayeth S. Augustine The word maketh vs cleane not being spoken or pronounced onely but being beleued Now this fayth commeth not of our selues but is freelye geuen vs in dewe tyme â—o that we be of the number of the elected the which secrete wee leaue to god to iudge For it is he which knoweth those that be his
for to styrre and quicken vs on our parte as well concernynge â–ª our dueties towarde hys maiestie aâ— to our neyghbours â–ª according to the tenour of the couenaunte which is to laboure and stryue continually by the force and vertue of the spirite which hee gaue vs in seruynge hym as our God and louing our neyghbours for the loue of him 32 â–ª The difference betvvene the sacramentes of the olde couenaunt â–ª and those of the nevve THis difinition appertayneth aswell to the sacramentes of the olde as to the newe couenaunt and sheweth the difference of them The first those of the auncient alyance or couenant were ordained but vntyl y â— comming of Iesus Christ but those of the newe alliaunce be established vntil the consummation end of the world The second difference that those sacraments of the auncient alliance directed the faythful to Iesus Christ which was to come but those of the newe allyance to Iesus Christ alreadye come The thirde difference is in the signes ceremonies which differ much The fourth is in the number of them and in the measure of the signification For as sayth Saynct Augustyne â— we haue nowe fewer Sacramentes then our elders more easye and of better signification and by consâ—q 〈…〉 of more greater efficacy â–ª and power Here be all the dyfferences which we fynde â—â—Spandâ—â—d to conclude the one and the other 〈…〉 proceedâ— and come from 〈…〉 〈…〉 that is to saye from the goodnes of God onelye and they both tend 〈…〉 ne other ende but to make man 〈…〉 of Iesus Christ to enioye eternall 〈…〉 â–ª as S. Paule declareth and also Sainct Augustine 33. VVherby the false sacramentes be knowen from the true and the abuse of them from the right vsage FOrasmuch as it appeareth by the diffinition aforesaid that the sacramentes be ordayned of God to be as â—â—ales of the â—â—angell 〈…〉 l â–ª doctrine preached â–ª in the Church of God it foloweth y â— where ther is no word oâ— God ther can neither be faith nor sacrament whereof â—nfueâ—h two things wel to be noted although they haue bene verye euyll consydered heretofore The first all the ceremonies and sacramentes â–ª instytuted by the inuencion of man whatsoeuer they be â–ª are euen as many saâ—religes against God For as it belongeth to him only to promise also it pertaineth to him to put to y â— seale Wherfore al those which haue presumed to make newe Sacramentes or to adde to those which he hath ordained in his Churche by his woorde written or diminished from them haue falsified the seales of his maiestie Wherfore we be contented satisfyed with those which God hath promised vs and appoynted by his worde The second that where the worde is not preached and expounded in thadministration of the sacraments but onely lyfted vp ministred in an vnknowen language and mingled with the inuention of mans brayne â–ª there must néedes be an horrible pollution and prophanation of the holie Sacraments of our Lorde God 34. VVhich thinges be common to the preaching of the worde and to the sacramentes IT is necessarie to vnderstand and knowe what it is that the simple worde of GOD hath in common with the Sacramentes and lykewise the difference betwéene these two instrumentes First both these two instrumentes doo serue the holie Ghoste to one ende that is to saye to vnite and knytte vs nearer and nearer to Iesus Christe to receyue our saluation Secondlie the holie Ghoste is serued with both those instrumentes and yet doth not coÌ„municate or impart to them his vertue but all the vertue springeth from him onely Thirdly as we haue sayd before the word serueth vs to no purpose except it be preached intelligibly and as it maye be vnderstande and further except that which it declareth representeth to vs that is to say Iesus Christ with all his goodnesse be receyued by the fayth of those which heare it Also the same ought to be vnderstand by y e sacrameÌ„ts that is to saye if we bring not fayth which is the onelie meanes to receyue that which is preached to vs represented and offered by the same word much lesse doo they serue vs to saluation But contrarywise in despysing them by our incredulitie and reiecting that goodnes which god offereth with the same to vs. wée seale our owne condempnation Notwithstanding as the Gospell ceaseth not of his nature to be the word of lyfe and saluation although the wycked turne it into odoure of death and dampnation by their contempt so the Sacramentes cease not to be true Sacraments although they be mynistred by vnworthy personnes or receyued vnworthely for so the malice of man can not chaunge the nature of the ordinaunce of God Fourthely as the seede howe good so euer it be bryngeth not fourthe fruyte at the instant that it is sowen but continueth a certaine time in the earth so it is not conuenient to restrayne the fruite and vertue of the worde of God to the same hower that it is sowen or the sacramentes to the same instaunte that they be ministred but the fruite shalbe shewed in the elect when it pleaseth God 35 VVhat thinges belonge properlie to the sacramentes hauinge respect to the ende wherefore they were ordained of God BEholde in generall the pryncypall pointes which these twoo thinges haue in common And followeth what they haue properlye by them selues Fyrst as the sacraments be appertayninge and dependynge vpon the worde of God and also be ordayned to seale that which is already in vs that is to say the vnion and coniunctioÌ„ whyche wee haue alreadye by fayth in Iesus Christe it appeareth playne lye that the true preachinge of the worde muste symplye â–ª proceede and goe before and also there oughte to be an vnfaygned confession of fayth before the Sacramentes bee dewlye mynistred I vnderstande of those which be of age and dyscression concernyng Baptisme of younge Chyldren of the faythfull there muste bee a partycular respecte of the whiche wee shall speake hereafter For as in all Churches well reformed if it happen to receyue a paynyme or infidel hée oughtto be Cathechument that is to saye Discypline and to make confession of hys fayth before hâ—â— bee receyned to Baptysme whyche is a publyke and autentike ratificatioÌ„ of our Christiantye Therefore Saincte Paule especially required that euerye one examyne himselfe before he come to the table of our Lord Secondlye there is a dyfference betwene these twoo thinges as it appeareth by that whyche hath béene sayde before For the worde maye be mynystred wythout Sacramentes but the Sacramentes can neuer bée lawefullye mynystred wythoute the worde as it maye bee that an instrument maye be of valewe withoute a seale but the seale is vtterly vnprofytable namely not called a seale if there be not a certayne instrumente to the whiche it maye bée put for a confyrmation