A Christian Instruction Containing the Law and the Gospel — Pierre Viret

A Christian Instruction Containing the Law and the Gospel · Pierre Viret

Of the ſummaries of the faith of the chriſtian Churche named Symboles. Chap 2.

FOr that cauſe the ancient Church hath comprehended all the poyntes of the Chriſtian faith in certaine Summaries, whiche are called commonly, the Nicene Créede, the Créede of Athanaſe, and that of the Apoſtles. This name of Symbole was giuen vntounto them, as well for that they did conteyne in ſumme the principal pointes and foundations of the Chriſtian doctrine, whyche are more at large expounded in the holye Scriptures: as alſo for that they are the true markes and tokens of a Chriſtian man, in eueryevery one that beléeueth, and confeſſeth the doctrine conteyned in them. Wherefore it is requiſite, that eueryevery one knowe at the leaſt that ſame whiche is commonly called, the Créede of the Apoſtles, which is the moſt cōmon and moſt ſhort of them all, according to the which, the Church doth daily make publique confeſſion of hir fayth, as followeth.

I beleeue in GOD the Father Almightie, maker of heauen and earth: And in Ieſus Chriſte hys onelyonly Sonne oure Lorde: Whiche was conceyued by the holie Ghoſte: borne of the virgin Marie: ſuffered vnderunder Ponce Pylate: was crucified, dead, and buried: he deſcended into hell: The third day he roſe from the dead: he is gone vp into heauen, and ſitteth on the ryght hande of God the Father almyghtie: From thence ſhall hée come to iudge bothe the lyuyng and the dead.

I beléeue in the holy Ghoſte: The holy vniuerſall Church: The communion of Saintes: The forgiueneſſe of ſinnes: The reſurrection of the bodie: The lyfe eternall. Sobeit.

Of the vnderſtanding of the matters conteyned in theſe Summaries, and howe neceſſarie it is. Chap. 3.

NOwe forſomuche as it is a hard matter to be briefe and playne bothe at once, it is certain that the matters conteined in theſe Summaries, are ſo briefly comprehended in them, that eueryevery man can not eaſily vnderſtand and comprehēd what they doo import, ſauing only ſuch as are wel exerciſed in the holy Scriptures: And beſide that, that ther are few among the common people that knowe the ſayde Symboles, vnleſſe it be this, which is the ſhorteſt of the thrée, whiche the Chriſtian Church doth hold. There is yet this euil, that many hauehave not learned it, but in an vnknowne toung: wherefore it profiteth them euen as much as if they had not lerned it at al, ſéeing they do no more vnderſtand it, than if they had neuer heard ſpeking of it. And as touching theſe that hauehave learned it in their vulgar toung, there are alſo many of them, that hauehave onelyonly learned to pronounce it by mouthe, withoute any vnderſtanding of it, as do little children, or birdes that are taught to ſpeake: not vnderſtanding what they ſay. Therefore it is more than neceſſarie, that that whiche the principall pointes conteyned in the ſame do import in ſubſtance, be expounded ſomewhat more familiarly and playnly, to the ende that men may the better know, how eueryevery one doth vnderſtād them, and whether the faith of the heart do agrée with the confeſſion of the mouth. For manye whiche make that confeſſion by mouth, do oftentymes folow doctrines and religions clean contrarie to that whiche they confeſſe. Wherein they do belye themſelues, denying by their works, that whiche they confeſſe by worde.

Of the principall pointes wherevppon the true Chriſtian faythe is buylded: and firſt of the vnitie of God. Chap. 4.

NOwe the firſt grounde worke and the firſt article of the faith of a ChriſtianDeutero. 6. a Iohn. 4. c &. 17. a man is,Eſay. 40.9. Apocalip. 1. d 1. Timo. 1. d Geneſ. 1. Pſalme. 86. e &. 103. a Exod. 34. a Matth. 28. d that he beléeue, that there is one only true God, whiche is a ſpirite inuiſible and eternall, without beginning and withoute ende, almyghtie, all wyſe, all good, all luſte, all mercyfull, and all perfect, maker of all creatures.

Of the Trinitie of perſons, in the vnitie of the diuine eſſence, and of their proprieties, and of the creation of the worlde. Chap. 5.

FVrther, albeit that there is but one only God, in one only diuine eſſence, this notwithſtanding,Geneſ. 1. Iohn. 1. a. b Iohn. 1. 1. Iohn. 1. Colloſſ. 1 c Hebr. 1. a Iohn. 14. b d g. &. 15. d &. 16. b Act. 1. a &. 2. a the Chriſtian faith doth acknowledge in that diuine eſſence, the Father, the Son, and the holy Ghoſte, accordingly, as God hath declared himſelfe in his worde, the whiche albeit he be diſtinguiſhed in thrée perſons, yet notwithſtāding thoſe thrée diuine perſons are but one only God, in one ſelfe ſame eſſence: in the which, the faith doth cōſider y^e father, as the fountayn of all diuinitie, and the Creator of all things, viſible and inuiſible: and the Son as the eternal word and wiſedom of him, by the whiche all things ar made, ordeined and placed as they are: and the holy Ghoſt, as his infinite power, by the which he doth ſuſteyn and gouerne them, accordyng to hys eternall prouidence.

Of the prouidence of God. Chap. 6.

NOwe this prouidence of GOD is ſo conioyned wyth the creation of the worlde, that it can not be ſeparated. For he may not be Creator, but he muſte alſo be the guyder and the directer. For euen as none other was able to make ſuche a woorke but onelyonly hée, Euen ſo none other is able to guyde and gouerne the ſame, but onelyonly hée, whiche is the woorker and maker.Iohn. 5. e Hebr. 1. a Ephe. 4. a Pſalme. 8. a Matth. 10. d Then this Prouidence importeth, that nothing is done at aduenture: To wit, without the moſt iuſt ordinance of God. For his prouidence extendeth both in generall and particular, to all things, that are as well in Heauen, as in earthe, in ſuche ſorte, that he hath a care for man, whome hée hathe in ſpeciall recommendation amongeſt all his creatures, euen vntoo one verye haire of his heade, euen as Ieſus Chryſte doth witneſſe.

Of the eternall Predeſtination of God, and of the manifeſting of the ſame, and where wee ought to ſeeke it. Chapter. 7.

Prouer. 16. a Roman. 8. f & 9. b. c Epheſ. 1. a Rom. 11. d Eſay. 4. c Rom. 10. c Iohn. 6. e &. 17. bTHerfore euen as he hath created all to ſerue to his glorie, euen ſo hath he ordeyned of all men, in his eternal counſel, that whiche hath bene his pleaſure to doo, and forthwith the meanes by the whiche he woulde be glorified in them, as wel in his merciemercy, as in his iuſt iudgemente, the whiche iudgement can neuer be but iuſt, although it be incomprehenſible to man: and howe he doth manifeſt this eternall counſell to his choſen in Ieſus Chriſt his ſonne, by the preaching of his Goſpell, which he ſetteth forth vntounto vsus, as the true booke and regiſter of the eternall election of God. Alſo he giueth them the grace by the very ſame meanes to vnderſtande the ſame, and to receiue it thorowe true and liuely faith.

Of the author of ſinne, and of the incomprehenſible wiſedome of God, which is in his eternal ordinance. Chap. 8.

ANd albéeit that nothing may be done neyther in heauen, nor in the earthe,Pſalme 115. e Amos. 3 b Lamentation of Hiere. 3. e without the moſt iuſt ordinance, and the holie will of God, or otherwyſe he ſhould not be God almightie: yet notwithſtanding, this ordinance and will carieth with it no conſtraint to the will of man, in ſort that they neuer offend, but willingly, thorough their own malice. Wherfore what ſoeuer maye happen in the worlde, God may not be holden for author of ſin, nor of any euill what ſo euer: but the diuell only, and the naughtie wil of man, which is alyed with the diuel. Then it followeth that whoſoeuer maketh God authour of ſynne and wickedneſſe, in ſo muche as it is ſinne and wickedneſſe, dothe attribute to God that which is propre to the diuell, and dothe blaſpheme God horriblye, not putting any difference betwéene his workes and thoſe of the diuell. For God hath ſo well prouided for the order of the cauſes ordeined by him, the which he would ſhould ſerue to his glorie, that he can not ordeyne nor do but iuſtly, whatſoeuer he ordeyneth or doth, howe wickedly or vniuſtely ſoeuer the diuell or man doe. For he is ſo excellente a worker, that he can very well drawe good out of the euill that the diuell and man doe, and that by hys incomprehenſible wiſedome, and by his infinite power and goodneſſe, to be glorified in the ſame: and in the iuſte condemnation of thoſe that ſhall do the euill whiche he hath forbidden, and doe not liue in his obedience, walkyng in the vocation that he hath called them vntounto.

Of man, and of the creation and fall of him by ſinne. Chap 9.

Gene. 1. d 1. Corin. 11. b Geneſ. 3. a Rom. 5 b Iohn. 8 d Roma. 6. c Pſalme. 43. a Roma. 3. b &. 5 c.AS for man, the Chriſtian faythe holdeth, that he was created to the image of God, in the eſtate of innocencie, truth, and iuſtice: and that he béeing fallen from that eſtate, by his owne ſin, and thorough his owne fault, folowing the counſel of y^e diuell, he hath yelded himſelfe in ſuch ſort ſlaue of ſin, by the which he hath deſerued eternall death and damnation, by the iuſt iudgement of God, that he can not of himſelfe but ſinne, and daily to prouoke more and more the wrathe and curſſe of God vppon him.

Of the redemption and reſtoring of man, and of the only mediator Ieſus Chriſte. Chap. 10.

THerfore,Iohn. 3. b 1. Iohn. 2. a & 4. b c &. 9. b 1. Timo 2. b Rom. 8. g &. 5. b 2. Timo. 1. e T…e. 3. b Eſay. 43. b &. 44. a Ierem. 17. a Exod. 30. a Deutero. 6. c &. 10. d Matth. 4. b Luke 4. b. 1. Timo. 2 b Ioh. 14. & 15. a God his creator hauing pitie on him, hath ſo loued the worlde, that he hath giuen his only ſon Ieſus Chriſte, for mediator, patron, aduocate, and interceſſour betwéene him and man, to reconcile them to him, euen when they were his enimies. Wherfore it followeth, that he hath done this, not hauing regarde to any deſeruing of man, who neyther had nor could deſerue but only eternal death, but hath only regarded his own goodneſſe and merciemercy. Wherfore as there is but one only God, creator, gouerner & conſeruer of all things, nor any other ſauiour than he, nor in whom man may truſt, nor worſhip, nor inuocate: no more is there lykewiſe but one only mediator Ieſus Chriſt, by whom man may hauehave acceſſe to God, and finde fauour in his ſight, and recouer that whiche thorowe his owne faulſe hee hath loſt.

Of the true inuocation and prayer towardes God. Chapter. 11.

Matth 6. b Luke 11. a. Iohn. 4. c Eſay. 29. d Matth. 15. aANd for ſo muche as the inuocation is an honour which belongeth to GOD onelyonly, and can not be giuen to any creature whatſoeuer, howe excellent ſo euer he be, withoute idolatrie, ſacriledge, and blaſphemie agaynſt God our Lord Ieſus Chriſte, himſelf hath giuen to his church a forme of prayer, the which he hath willed to be obſerued in the ſame, and by the whiche, he hathe willed all prayers and ſupplications to be ruled and meaſured. And hathe doone it, to the ende that in ſteade of honouring of God by them, hée ſhould not be diſhonoured, thorow default of praying vntounto him, and inuocating his name, in ſuche ſorte as he requireth, willing to be honoured in ſpirite and veritie not only with lippes and with hipocriſie, and with outwarde ſhewe.

Of the order of prayer whiche Ieſus gaue to his Church. Chap. 12.

THat order of Prayer whiche he gaue to hys Churche, is written in theſe wordes in the Goſpell of S. Mathew. 6. chap. and that of S. Luke. 11. chap.

Our father whiche art in heauen, halowed bee thy name. Thy kingdome come. Thy will be doone in earth as it is in heauen. GiueGive vsus this day our daily bread. And forgiue vsus our offences as we forgiue them that offende vsus. And leade vsus not into temptation. But deliuer vsus from the euill. For thyne is the kingdome, the power, and the glorie thorow out all ages Sobeit.

Of the principall faultes whiche wee muſt auoyde when we pray. Chap. 13.

SEing then that our Lorde Ieſus Chriſt hath giuen this rule to Chriſtians, who ſoeuer demaūdeth of God any other thinges than are conteyned in that order of prayer, and by any other meane, and to any other ende than that whiche Ieſus Chriſt hath ſet forth vntounto vsus in the ſame, can make no acceptable prayer to God, but is to him turned into ſinne. The lyke is of thoſe whiche pray in an vnknowne toung, not knowing what they ſaye. For firſt it is certaine, that their prayer can not pleaſe God, but ſo farre foorth as it is made in true faith. On the other ſide, true faith is not without vnderſtanding what it is that ſhe demaundeth of God: ſéeing it is ſo, then it foloweth wel, that he prayeth without faith, that praieth, not vnderſtanding what he prayeth, and by conſequent doth mocke and diſhonor God.

Of the meane by the which men may bee heard of God in their prayers. Chapter. 14.

FVrther, as our Lorde Ieſus dothe not teache vsus by his doctrine, to adreſſe our prayers to any other than to God his father,Epheſ. 1. a Iohn 1. b Epheſ. 2. d Hebr. 4. d Rom. 8. g euen ſo we can not aſſure our ſelues by true faith, y^t he is our father, & that he wil hear vsus as his children, but only by y^e meane of Ieſus Chriſte, his well beloued ſon. For it is only he, by whō we ar made y^e children of God, by his only grace, wher as of our own nature we are the children of wrath: for that ſame cauſe we hauehave acceſſe to the Father, by y^e ſame very mean, as by our true Mediator & aduocate, thorow whom it muſt come to paſſe that we and our prayers may be agreeable to God the father.

Of the nature of the true mediator, and of the vnion of God and man in him, in one ſelfe perſon. Chap. 15.

ANd forſomuche as it is neceſſary, that the mediator by whome it muſt come to paſſe, that this agréemēt be made, hauehave of the nature of both the parties, whiche are to be agréed, & that he hauehave agréement w^t both the parties, or otherwiſe he ſhuld hauehave no meane to agrée them: None may be ſufficient to ſuch an office, except he be very God & very man, in the which the diuine nature may be vnited with the humain nature in one ſelfe perſon, without confuſion or chaunge, eyther of the one, or of the other.

Of the diuine and humaine nature of Ieſus Chriſte, and of the ſanctification made by him. Chap. 16.

THerfore Ieſus Chriſte being the very ſonne of God, and very God eternall,Iohn. 1. a 1. Iohn. 1. a &. 5. b Eſay. 7. c Matth. 1. d and of the ſame eſſēce with the father, as concerning his diuine nature, hath taken humain fleſh, in the tyme ordeined by the father in the wombe of the virgin Marie,Luke 1. d Eſay 53. b. c 1. Petr. 2. d &. 3 d Galath. 3. b Roman. 3. b Hebr. 9. d Matth. 3. d &. 17. a by the worke of the holye Ghoſte: in the whiche fleſh and humaine nature he hath born our ſinnes, and the wrath and curſe of God, the which we hauehave deſerued, and he hath borne it to deliuer vsus from it, by the merite of his only death and paſſion: by the which he hath ſatiſfied for vsus, as the only welbeloued ſonne, who only was able to doe it as he in whome onelyonly the father hath ſet his whole delight.

Of the errour touching the inuocation of Sainctes Chap. 17.

FOr ſo muche then as there is none other, but that only Ieſus Chriſte, who hath ſuffred and endured for our ſinnes, it followeth wel, that there is none other but he alone, by whome we maye be ſaued, and that is ſufficient for that office, and by the whiche we may hauehave acceſſe to the Father. If it be ſo, it is then fully apparant, that none may alſo take, neyther angell, nor man ſainct, nor woman ſaint, (no not the very virgin Marie, mother of Ieſus) for mediatours, patrons, and aduocates towardes God, nor hauehave recourſe vntounto them by praying, or inuocatyng of them, or by making any vowes vntounto thē, or to their reliques and images, withoute plainly renouncing Ieſus Chriſt, & without greatly diſhonouring, not onelyonly God, but alſo the virgin Marie,Act. 3. c. 20. d 14. c Apocal. 19. b & al the ſaintes alſo in ſtead of honoring them. For if in their lyfe tyme they hauehave refuſed ſuch honour, and hauehave confeſſed and teſtified by their death, that this honour doth belong to none, but to Ieſus Chriſte only, howe ſhoulde they approue it after their death, contrarie to their proper teſtimonie and doctrine, whiche they hauehave ſealed wyth their bloud?

Of the vertue of the death and paſsion of of Ieſus Chriſte, and of the true purgatorie of the Chriſtians. Chap. 18.

BY lyke reaſon,1. Corin. 6. c 1 Iohn. 1. d Hebr. 5. c & 7. d. 9. d. & 10. d the chriſtian faith doth alſo holde, that the only bloud of Ieſus Chriſt, and the ſacrifice that he hath done vponupon the croſſe for poore ſinners, is ſo ſufficiēt to ſatiſfie the iudgemēt of God, and to clenſe man of his ſinne, that there néedeth none other Purgatorie for them: as in déede ther is none other to clenſe them, neyther by fyre, nor by water, nor by any other meane, neyther in thys world, nor in the other. In lyke ſorte, there is none other raunſome nor ſatiſfaction towarde God, but onelyonly his. Therfore hée that ſéeketh ſatiſfaction any where elſe, be it in his owne workes, or thoſe of other men, or in any kinde of creature, & that in all, or in part, the ſame he or ſhe refuſeth wholly the raunſom and ſatiſfaction made by Ieſus Chriſte.

Of the Purgatorie and ſatisfaction of the Papiſtes. Chap. 19.

THen it followeth, that all the doctrine of the Papiſts concerning Purgatorie and their ſatiſfactions which they ſeeke in themſelues, & in their workes, or in thoſe of their Prieſts and Monkes, and in their offrings and ſuffrages, as well for the liuing, as for the dead, are mans inuentiōs, full of blaſphemies, and wholly contrary to the worde of God: wherby as much as in them is, they make of none effecte, the merite and benefite of the death & paſſion of Ieſus Chriſt, and doe openly renounce the ſame.

Of the cōmunication in the benefites of Ieſus Chriſt. Chap. 20.

NOw euē as no mā may fynde ſaluation, nor life in any but in Ieſus Chriſt only, and by his meane, no more is it alſo ſufficiēt, that he be only preſented to mē, if they hauehave not forthwith true communication with him, to be partakers of him.

Of the faith in Ieſus Chriſt. Chap. 21.

THe only meane to attayn to this communication,Roma. 3. …. 4. a c. 5. a Galath. 2. d Roma. 8. c 1. Cor. 12. a Act. 15. b Ephe. 2. b is thorough faith only in Ieſus Chriſt, the which is the inſtrument by the whiche man receyueth the grace that God offereth vntounto hym in his ſonne Ieſus Chriſte, by the vertue of his holie Spirite, by the whiche hée woorketh in the heartes of men, making them cleane, by the meane of that Faythe, the whiche is a pure gifte of God, propre to his true elected.

Of the iuſtification by faith. Chapter. 22.

Tite. 1. a Roma. 3. d. & 5. a 1. Iohn. 1. c Ephe. 2. a Philip. 3. b Epheſ. 4. c Galath. 3. d Pſalme. 32. a Roma. 4. aIT is alſo the cauſe why Faith is playnly called by Sainct Paule, the fayth of the choſen, and for the whiche Iuſtification is attributed vntounto it: that honour is giuen vntounto it, for ſo muche as man doth acknowledge himſelfe by the ſame, ſuch as he is of his owne nature: To wit, a poore and miſerable ſinner, the chyld of wrath, ſubiect to death and eternall damnation: Therfore ſpoyling himſelfe of his owne iuſtice, and of all truſt in his owne workes and merites, he dothe imbrace Ieſus Chriſte, to be cladde with his iuſtice, to the ende that by it his ſinnes maye be couered, in ſorte, that they come not in coumpt at the iudgement of God, and ſo that the poore ſinner be reputed iuſte, as though he had neuer offended: and that bicauſe the Iuſtice of Chriſte is allowed vntounto him by faith, as thoughe the ſame iuſtice were propre to the man to whome it is allowed.

Of the meane by the whiche God giueth faith to men, and of the manifeſtation of the word of God, and of the true vſe of the ſame. Chap. 23.

SEing then that faith is the only meane ordeyned by GOD to obtaine theſe ſo greate benefites,Iohn. 17. a Rom. 10. c. 6. a Matth. 28. d &. 15. b Marke. 16 c Galath. 3. d Eſay. 29. c Deutero. 4. a &. 12. d Prouer. 30. a as he onelyonly hath giuen the ſame to thoſe that he hath choſen thervnto, euen ſo hathe he him ſelfe ordeyned the meane to come to the ſame: that mean is the preachyng and manifeſtyng of the woorde, by hearing whereof, he bringeth his choſen to his knowledge: And as they obtaine eternall lyfe by that knowledge, euen ſo do they learne by the ſame, being regenerate by his ſpirite, to ſerue and honoure him, accordyng to hys holie wyll, accordyng to the whyche he will bée ſerued and honoured, and not after the will and fantaſie of men: for the whiche cauſe he condemneth all ſeruice and all religion, that is founded vponupon any other foundation, than vponupon the only & pure worde: in the which he maketh plain declaration of his good will, wherfore he willeth that all men yeld true obedience to the ſame.

Of the declaration of the will of God by the lawe, the whiche he hath giuen to men concerning the obedience and the ſeruice that he requireth of them. Chapter. 24.

THerfore to the end that men ſhuld enterpriſe nothing of their owne head, in ſuch matter, he himſelf wold giuegive them a law & rule, by the whiche he hath ſhewed them, howe they ſhould rule and gouerne all their affections, and all their wordes, and all their works, to frame them all to his obedience. For the ſame cauſe he hath declared vntounto them in that lawe what things were good or euill, and how much they did eyther pleaſe or diſpleaſe hym, and howe he mought be eyther honoured or diſhonored in them.

Of the lawe of God conteyning a ſummarie of the declaration of his will. Chapter. 25.

ANd to the end that eueryevery mā mought the better comprehende all theſe thinges, and imprinte them the more eaſily in his memorie, he hath giuen a ſummarie declaration by the Law whiche he gaue to the Church of Iſraell, by his ſeruant Moyſes, in ſuche woordes.

Hearken Iſraell,Exod 20. a Deute. 5 a. b. c. I am the Eternall thy GOD, who hath drawne thée out of the lande of Egypt, out of the houſe of bondage.

The firſt commaundement.

Thou ſhalt hauehave none other Gods before mée.

The ſeconde

Thou ſhalte make thée no cut image, nor likelyneſſe what ſoeuer of things that are there in heauen aboue, nor here in earth beneath, nor in the waters vnderunder the earth, Thou ſhalt not bow down thy ſelfe to them, and thou ſhalt not ſerue thē. For I am the Eternall thy God, mightie, iealous, viſiting the iniquitie of the fathers vppon the children, euen into the third and fourth generation of them that hate me: and ſhewing merciemercy in a thouſand generations to thoſe that louelove mée, and kéepe my commaundements.

The thirde.

Thou ſhalt not take the name of the Eternal thy God in vaine: for the Eternal will not holde him innocente that ſhall take his name in vayne.

The fourth.

Remember to kéep holie the Sabboth day, ſixe dayes ſhalt thou labour, and doe all thy worke, but the ſeauenth day is the reſt of the Eternal thy God: Thou ſhalt do no worke in the ſame, neyther thou, nor thy ſonne, nor thy daughter, neyther thy manſeruant, nor thy woman ſeruant, nor thy cattell, nor the ſtraunger that is within thy gates: for in ſixe dayes the Eternall made the heauen and the earth, and the ſea, and all the things that are in them, and he reſted the ſeuenth day. And therfore the Eternall bleſſed the daye of reſt, and ſanctified it.

The ſecond Table.

Honour thy father and thy mother, to the ende that thy dayes may be prolonged vponupon the earth, the which the Eternal thy God giueth thée.

The ſixth

Thou ſhalte not kill.

The ſeuenth.

Thou ſhalte not committe whooredome.

The eyght.

Thou ſhalte not ſteale.

The nynth.

Thou ſhalt not beare falſe witneſſe agaynſt thy neyghbour.

The tenth.

Thou ſhalt not couet thy neyghbours houſe, nor his wyfe, neyther his manſeruant, nor his woman ſeruaunt, nor hys oxe, ne yet his aſſe, neyther any thyng that is his.

Behold, theſe ar the very words which Moyſes receyued of the Lorde, ingraued in two Tables of ſtone: in the fulfilling wherof, he doth not regarde the outward worke onelyonly, but chiefly the affection of the heart, according to the whiche he iudgeth of the works, be they good or euill.

Of the Summarie that Ieſus Chriſte hathe made of the law of God. Chap. 25.

ANd bicauſe that God hath bréefly cō prehended in the firſte Table of the law, thoſe things whiche he requireth of men, towardes his owne perſon: and in the ſeconde, that which he requireth alſo of them, towardes their neighboures, for his ſake:Matth. 22. d. Marke. 12. c. Luke. 10. e. our Lord Ieſus hath made an other Summarie yet more bréefe, in the whiche he comprehendeth in two points: all that whiche is conteyned in theſe two tables, in manner folowing, being taken out of the bookes of Moyſes.

Hearken O Iſraell: The Eternal thy God is one God only: Thou ſhalte louelove the Eternall thy God with all thy heart, with all thy ſoule, and with al thy vnderſtanding and mynde. It is the firſte and greate commaundement. And the ſecond is like to the ſame.Deutero. 6. a Leuit. 16 d. Matth. 9. c. Thou ſhalt louelove thy neyghbour as thy ſelf. Of theſe two commaundementes depende all the lawe and the Prophetes. And all that whiche you woulde that men ſhoulde doe to you, the lyke do you to them.

Of the true fulfilling of the lawe of God. Chap. 27.

BVt euen as no man can ſerue God a ryght, according to his will, excepte he be well inſtructed firſt in his lawe, and in his worde, euen ſo it is not ſufficiente to hauehave bene well inſtructed, if it be not put in vſe. And therefore, the knowledge of the ſame ſerueth but to greater condemnation, if there be nothing elſe. And bycauſe that man of his nature is ſo corrupted thorowe ſynne, that not onelyonly he can not of himſelfe accompliſhe perfectly any one of the commaundements of God, but on the contrary, can doe nothing elſe but continually reſiſt his holy will: Therfore he hath néede of Ieſus Chryſt, chiefly for two cauſes. The fyrſte to ſatiſfye for man, in that wherein he is not able, to the ende that Ieſus Chryſt thorowe his obedience,Rom. 5. b. f. 1. Corin. 15. mought recompence the fault that is in man, thoroughe his rebellion. The ſeconde is, to the ende that manne béeing Iuſtifyed thorough Faythe in Ieſus Chryſte, as is alreadye ſayde, and ſo foorthewyth regenerated by hys Spirite, and refourmed to the very image of GOD, moughte bee the better diſpoſed to obey his holie will,Rom. 6. c. Galath. 5. c. d to dedicate and conſecrate hymſelfe wholly to his ſeruice.

Of good works which are the frutes of true fayth. Chap. 28.

IT is then eaſy to iudge by theſe things if they be well vnderſtode, that ſo much is wanting, that the faith in Ieſus Chriſt and the iuſtification that men obtayne by the ſame, without their workes, doe aboliſhe good workes, and the affection of the true and faithfull to the ſame, that there is nothyng that dothe more eſtablyſhe and confirme them, and that dothe more enflame men to do them.Matth. 12 c Iames. 2. c For as the ſoule can not be without life, nor the fire without heate and light, nor the good trée without bringing forth good frute: euen ſo faith can not be a true faithe, if ſhe be not a lyuing faith: and ſhe can not be liuing, but is dead if ſhe be without good works, whiche are the true frutes and the true ſignes of faith. But to the end that none may be deceyued in the matter of good woorkes, he muſt vnderſtande, that God dothe not eſtéeme, nor doth allowe for ſuche, any other than thoſe whiche are commaunded by him in his worde.

Of the principall pointes conteined in the holie Scriptures, whiche doe ſummarily comprehend all that which is required in the true ſeruice of God. Chapter. 29.

THen if we ſhall ſpeake of the true ſeruice of God,Pſalme. 59. c Exod. 20. a 1. Samu. 16. … we may reduce into foure pointes, all that whiche he requireth in the ſame, according to the declaratiō whiche he hath made in his holy Scriptures. The firſte is, that man put all his whole truſte in him alone, awayting for all his ſaluation of him alone, thorowe Ieſus Chriſte. The ſeconde, that he call vppon him in all his neceſſities, for all things as well corporall as ſpirituall, according to the rule which he himſelf gaue vntounto him. The third is, y^t he render graces & thanks to him for al the benefites that he hath receiued, & that he doth daily receue of him. The fourth, that he yelde himſelfe obedient vntounto him, in all thyngs that he ſhall commaunde him, as well in reſpect of his owne perſon, as in reſpect of his neighbor.

Of the true ſeruice of God whiche is ſpirituall. Chap. 30.

Iohn. 4 c Exod. 20. a Deuter. 5. a 1. Iohn. 1.bANd for ſo muche as it concerneth the ſubſtance of the true ſeruice of God, ſéeing that he is a ſpirite, he requireth alſo to be ſerued and honored in ſpirite and veritie, and not in viſible things, ſuch as are material and corruptible, as are images, alters, temples, pilgrimages, and other ſuche lyke ſuperſtitions and idolatries inuēted by man. For if his good pleaſure were, that the auncient ceremonies of the lawe ſhould be aboliſhed in the cō ming of Ieſus Chriſt, of whom they were figures to bring men to this true ſpirituall ſeruice, it is eaſy thē to iudge how he mought endure that men ſhuld forge new ceremonies, thorow great preſumption, according to their owne fantaſie, to ſerue hym after their pleaſure, and not after his.

Of the miniſterie of the Goſpell, and of the principall partes of the ſame, and of the true vſe of the ſacraments. Chapter. 31.

Matth. 28. d Mark. 16. cFOr that cauſe he hath ordeyned the miniſterie of the Goſpell in hys Churche to teache all men according to that doctrine,Luke. 24. g. Matth. 26. c Mark. 14. c Luke. 22 b 1. Cor. 10. d thoroughe the preachyng of the ſame. Wherevnto hée hath adoyned his holye Sacramentes for many cauſes.

The fyrſte is, that they ſhoulde be vntounto vsus for greater confirmation of the doctrine, (of the whiche, they are as the ſeales) and in lyke ſorte of the ſayth which procéedeth of the ſame. The ſeconde cauſe is, to the ende that they may ſerue vsus for aduertiſementes, to bring vsus to acknowledge the benefites the whyche we hauehave receiued of him in Ieſus Chriſt, and to communicate dayely in the ſame more and more, and to yelde him thankes, by the meanes of hys holy Sacramentes, euen as he hathe commaunded. Fynally, hée hathe alſo ordeyned them to ſeparate vsus, in matter of Relygion, from eueryevery aſſemblie, and from all perſons, whiche followe any doctrine or relygion contrarye to hys, and to make common and ſolemne profeſſion and proteſtation of the Fayth that wée hauehave in hym, and of the doctrine and Religion whiche wée follow.

Of the obedience that all men doe owe to the miniſterie of the Goſpel: and of thoſe whiche doe deſpiſe it, and of the proteſtation and profeſsion of the chriſtian doctrine, whervnto eueryevery one is bound. Chap. 32.

Iohn. 8. f &. 17. d Matth. 26. c 2. Cor. 11. cFOrſomuche as it is ſo, it is certain, that God hath bounde all men to that miniſterie, wherfore all they that will be accompted for true Chriſtians, are bounde to yelde themſelues obedient to the ſame, chiefly in thrée thyngs. The firſte is, in hearing the doctrine which is ſette foorth to the Churche by the meane of that holye Miniſterie. The ſeconde is, in making cōfeſſion and profeſſion of the ſame, by the Communion of the ſacramentes, whiche are as dependaunces and as the markes of Chriſtians, when they are adminiſtred, according to the order after the whiche they were ordeyned by the Lorde. The thirde is in ſubmitting him ſelfe to the chriſtian diſcipline, the which the Lorde hathe ordeyned for the policie, according to whiche he wil that his churche be gouerned, not after the lawes and traditions of men, but according to hys pure word. The which diſcipline and pollicie is ſo neceſſarie, that without it the miniſterie of the Church can not be honored and mainteyned as is requiſite, but that of neceſſitie all muſt be there in confuſion. Wherefore all thoſe that will not be ſubiecte to thoſe thinges, declare them ſelues to be rebells to god, & to his church, and vnworthie to be accōpted true members of the ſame, and true Chriſtians.

Of the number of Sacraments of the true Chriſtian Church. Chap. 33.

AS concerning Sacramentes,Matth. 36. & 28. c. 1. Cor. 11. e. whiche oughte to be holden properly for lawfull ſacraments, he hath ordeyned two in the Chriſtian Churche, the firſte, is Baptiſme, the other is the ſupper. The others that hauehave bene added to theſe, by the Papiſtes, may not be accompted for true and lawfull Sacraments, for ſo much as they hauehave no certayne foundation in the word of God, without the which no Sacrament is lawfull.

Of baptiſme, and of the true vſe of the ſame. Chap. 34

AS for baptiſme, it is a ſacramente, in the which the lord doth repreſent vntounto vsus our regeneratiō.Matth. 3 b. Whereof the baptiſme is as the ſeale, and as a viſible teſtimonie, whereby he teſtifieth vntounto vsus, firſt, that he receyueth vsus into his houſe, which is his Church, and that he doth aduowe vsus to be his children, and to be heires of his kingdome.Galath. 3. d Rom. 6. a Epheſ. 5. e. f …. Peter. 3. d 1. Timo 3. d 1. Iohn. 1. c. d Apoc. 1. b Hebr 9 d 2. Corin. 6. b. After that he doth teſtifie to vsus alſo that he hath purged and clenſed vsus from our ſinnes, by the bloud of his owne Sonne, and that he hath regenerated vsus as newe creatures, by his holy ſpirite, as the water, which is the ſigne of this holy ſacrament, doth teſtifie and repreſente in dede. For that repreſentation is not vaine, withoute the truth & true communication of the things ſpirituall, whiche it doth repreſente, towards thoſe that be faithfull, which hauehave the inſtrumente to receiue them, to wit, faith, without the which we may hauehave no communication with Ieſus Chriſt.

Of the baptiſme of yong children. Chap. 35.

ANd albeit that the little children can not hauehave faith by the hearing of the word of God, as the great may, yet notwithſtanding, this ſacramente doth not apperteyne only to thoſe that are of years and are capable of the preaching of the Goſpell, and hauehave alredy made profeſſion of their faith, or are in age to do it, but it belongeth alſo to their children, bicauſe they be compriſed in the aliāce,Geneſ. 17. a. b the which their parents hauehave with God, thorough the vertue of the promiſe that he hath made them. Wherefore the Catabaptiſts and all others that reiecte litle children from baptiſme, do them wrong, and do fruſtrate in that reſpecte the vertue of God his aliance, for the Children of the Chriſtians are in no worſe caſe thā were thoſe of the Iewes, whome God woulde not hauehave ſhut forth from circumciſion, in ſteade whereof the Chriſtian Churche hath now baptiſme.

Of the children that are borne dead, and of the true foundation of the ſaluatiō of all men. Chap. 36.

ANd although that this ſacrament bée ordeyned to that end, it followeth not for all that, that we muſt thinke, that the little children whyche dye by the will of God, before they can receyue this outewarde Baptiſme, be in any daunger of their ſaluation, only for want of this baptiſme, forſomuche as it hapneth not thorowe contempt of this holy Sacramente. For their ſaluation,1. Corin 13. b. Epheſ. 1. a nor that of any man whatſoeuer, is not tyed to the viſible ſignes of baptiſme, nor of the Supper, but dependeth of the onelyonly election and grace of God, by meane of the benefite of Ieſus Chryſt, and of the vertue of his holie ſpirite: and then he communicateth this benefite to his electe, in ſuche tyme, and by ſuche meanes as pleaſe him, and worketh in them at all tymes,Luke. 1. b. Ieremie. 1. b according to his good pleaſure. For he may ſanctifie them euen in their mothers bellie, as he hathe done many, whereof wée hauehave apparant witneſſe in the holy Scriptures.

Of the adminiſtration of the Sacraments and to whom it belongeth. Cha. 37.

ANd ſéeing that the Lorde hathe giuen the charge of adminiſtration of the Sacraments, euen vntounto thoſe ſelfe ſame to whome he hath committed the adminiſtration of his worde, then is it not lawfull for any to adminiſter them, but for ſuche only, to whom that charge is giuen by iuſt and lawfull vocation of God, and of his Churche, in the which it is not lauful for any man, to take in hand any thing without lawfull vocation.

Of the Baptiſme adminiſtred by women, and of the errour that therein is. Chapter. 38.

WHerfore they are greatly to be blamed, and chiefly women, whiche take in hande to baptiſe children. For the baptiſm whiche they take in hande to adminiſter, hathe none other foundation but onelyonly vppon the ignorance that is in them, of the true vſe of Baptiſme, and vppon the ſuperſtition wherein they hauehave ben nouriſhed. For according to the doctrine of the Papiſtes, men hauehave thoughte that the ſaluation of little children hath ben tied and knit to the outward and viſible Baptiſme, and not to the inuiſible & inward baptiſme of the holy ghoſt, whiche inward baptiſme is the true ſubſtance of the true baptiſme, wherof the outward ſigne is a figure and repreſentation.

Of the Supper of our Lorde, and of the true vſe thereof. Chap. 39.

Mark. 14. c Matth. 26. c Iohn. 9. 1. Cor 11. c 1. Corin. 14. dAS for the Supper, it is alſo ordeined, firſt to confirme vsus, and as it were to ſeale vsus in the ſame the remiſſion of ſins, the which we obtain by faith in the death and paſſion of Ieſus Chriſte, and the true and ſpirituall cōmunion that we hauehave by the ſame, with all the giftes and graces of the ſame. The ſecond is, to yelde thankes vntounto him, and to giuegive teſtimonie of oure faith towards him, & of our charitie which we hauehave towards our brethrē, and of the vnion with his Church. The third, to repreſente to vsus by the breade and wyne, whyche are there diſtributed, the whole and perfecte ſpirituall nouriture, whiche wée hauehave by the meane of the bodie, fleſh, and bloud of Ieſus Chriſt, to the end that we maye be ſpiritually nouriſhed into eternall lyfe, according to the benefit whiche we hauehave already receyued by our regeneration, whereof the Baptiſme is to vsus as a Sacramente: in the whiche wée hauehave in the Supper as it were a guage of oure reſurrection, the whiche wée doe beleeue and wayte for. Wherfore euen as the breade and wyne be there giuen to vsus viſibly and bodily, euen ſo are the bodie and bloud of Ieſus gyuen to vsus in déed but inuiſibly and ſpiritually, by the mean of faith, & by the vertue of the holy Ghoſt, for he is the meane by whiche wée hauehave true Cōmunion, and true vnion with Ieſus Chriſt, and all hys Church, the which is his bodye, whereof all true Chriſtians are membres.

Of the ſignification of the ſignes of bread and wyne in the Supper, and of the agreemente and difference of them, with the things that they ſignifie, and of the error of the popish tranſubſtantiation. Chap. 40.

Colloſſ. 1. d 1. Corin. 13. d. Epheſ. 1. dWE then take the breade & the wyne, not for the propre body and bloud of Ieſus Chriſte, and the very naturall ſubſtance of them, as if the breade and wyne were tranſubſtantiate and conuerted into that very bodie and bloud, to eate and drinke them bodyly and carnally, or to worſhip them as Idols, in ſteade of Ieſus Chriſt, as the Papiſts doe: no more do wée take them only as common breade and wyne, but we holde them as very ſignes of that body and bloud, which were giuen for vsus to death, and of the whiche we are ſpiritually made partakers in dede,Example. according to the teſtimonie which Ieſus Chriſt yeldeth vntounto vsus by his word, in this holy Sacramēt: in the meane while the bread and the wine do no more chaunge ſubſtance nor qualitie in the ſame, thā doth the water in baptiſme, or the waxe wherein the ſeale of the Prince is imprinted: alſo as the body and bloud of Ieſus Chriſte are not naturally nor bodily conioyned with them, but only in manner whiche is proper to ſacraments, that manner is ſuch, that albeit the ſigne be not y^e thing it ſelfe, which it doth ſignifie, yet is it not without the ſame, whiche is communicated to the faithful, ſpiritually in this Sacramente, euen as the ſigne is adminiſtred vntounto thē corporally, by the meane which hath bene aboue ſpoken of.

Of the commemoration of the ſacrifice of Ieſus Chriſt in the Supper. Chap. 41.

ON the contrary,1. Cor. 11. e Matth. 26. c Epheſ. 5. e Hebr. 5. b 7. d g, d 2. 10. b. Act. 3. d. 7. g. Epheſ. 1. d. Colloſs 3. a we oughte to be aſſured, that this holy Sacramente was not ordeyned, to make a Sacrifice, in the which Ieſus Chriſte ſhould be offered againe, for the redemption of ſoules, as well liuing as dead, but to make commemoration of the ſacrifice the which Ieſus Chriſte himſelfe hath made once, of hys owne body and bloud, by the whiche he hath once bought and ſanctified for euer all the children of God. Wherefore he hath ordeyned this holy ſacrament, to refreſh our memorie, and to ſturre vsus vp by this, meane to acknowledge him, and to render him immortall thanks, in waiting that in his laſt cōming, he may appeare from heauen, where he now ſitteth at the right hande of God, vntill the laſt day.

A Christian Instruction Containing the Law and the Gospel, Chapter 2 – Chapter 41

p. 2Of the ſummaries of the faith of the chriſtian Churche named Symboles. Chap 2.