Sum of the Christian Faith, Treatise 1 · Point 4
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 aGene. 1. acoeternall and conſubſtanciall power of the father and the Sonne, in whom he is reſident & from whom bIohn. 14 bproceedeth being one God cRom. 8. bwith them, and neuertheles diſtynct in dMath. 2. dperſon.
2. Of the effectes properlie conſidered in the holie ghoſt.
THe infynit force & vertue of him is declared in the creation aGene. 1. a,and preſeruation of all creatures frō the beginning of the world, and principally ſhalbe conſidered by vsus in this preſent Treatiſe according to y• effects which he bringeth forth in the chyldrē of God, in bringing with him his grace bRom. 8▪ bto 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▪c Ephe, 1, a before the foundation of the world.
3. The holie ghoſt maketh vsus 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 vsus capable and méete to receyue the ſame Ieſus Chriſte, the which he doth in creating aEphe. 1, cwithin vsus by his méere diuyne goodnes and mercye, that whyche we call Fayth, the onelyonly inſtrument bIohn. 3. bto take holde of Ieſus Chriſt, when he is offered to vsus, and the onlye veſſell to receyue him.
4. vvhat meanes the holie ghoſt vſeth to create and maintaine faith in vsus.
HE vſeth two ordinarie meanes, (neuertheles without cōmunicating his vertue to them, but working by them, for to create in vsus thys inſtrument of fayth, and alſo to mayntayne and confirme it more and more: aMath, 28 d Actes. 9. a Roma. 10. c Iames. i, c 2. Peter. i, dThat is to ſaye, by the preaching of the word of God and his ſacraments, as ſhalbe hereafter ſaide. For firſt we wil declare what this precious faith is, and what be the effects thereof.
5. Hovve neceſſarie faith is, and vvhat faith is.
WE be ſuch aRoma. 8. 1. Cor. 2.enemies of our own ſaluation by reaſon of our naturall corruption, that yf God did but only aduertiſe vsus that we ſhould fynd our ſaluation in Ieſus Chriſte, weeb Luke. 23 woulde make but a mocke of it, as the world hath alwayes done, and wil doe vntyl the ende of the world, Moreouer cIohn. 3if he had not ioyned other thinges to it but onelye tolde vsus that the means to feele the fruite of this medicin againſt eternall death, is to beleue in Ieſus Chriſte, this had ſerued no more then the other. For concerning al this wee be but dumbe, dPſal. 51deafe, eProuer. 40and naturally blind, fIohn. 1and it had bene as impoſſible for vsus to gIohn. 12beleue of our ſelues as it is impoſſible for a man y• is dead to flye. Wherefore it was neceſſarye that with the ſame, this our Good father which hath elected vsus, ſhould com and redouble his mercy …owardes his enemies, and declaring hIohn. 3, bto vsus that he hath ſo loued the worlde y• he hath geuen his onel…e begotten ſonne, vppon this condycyon, that whoſoeuer embrace him by fayth, ſhall not peryſhe. He createth in vsus likewyſe this meanes of fayth which he requireth of vsus. Nowe the faith which we ſpeake of, is not to beleue onelye that God is God, and that the contentes of his word bee …rewe (for the Deuilles hauehave thysi Iames. …. d faythe, and can not but tremble at it) but k1. Cor. 2 cwe call faythe a certayne knowledge which the holy Ghoſt by his onelyonly grace and goodnes, engraueth more and more in the hearts of the elected of god, by y• which eche one of thē being aſſ…r…eined in his heart of his election, doth apply & appropriat to himſelf the promyſe of hys ſaluatyon in Ieſus Chriſt. Fayth I ſay, beleueth not only that Ieſus Chriſt is dead & ryſen forRom. 8, ſinners, but procedeth to embrace Ieſus Chriſt, in whom only ſhe truſtoth and ſo aſſureth her ſelfe of hir ſaluation that ſhe mEphe. 3douteth not, and for that cauſe ſaide Sainct Bernard nFirſt ſermō of the anunciation.according to all the Scripture as foloweth. If thou beléeue that thy ſynnes maye not be put awaye, but by him whome thou haſt offended, and alſo who is not ſubiect to ſinne, thou doſt well: but yet ioyne thereto another poynt, that is ſo ſaye, that thou beleue alſo that by hym thy ſinnes befor geuen. And this is the witneſſe whiche the holy Ghoſt bryngeth in our heartes, ſaying: thy ſinnes are forgeuen thée.
9. vvhat is the obiect of the trevve fayth and of vvhat force it is.
FOr as muche as Ieſus Chriſte is ye mark of our fayth, euen as is declared vntounto vsus in the holye Scripturea Rom. 10, b Gala. 1, b and worde of God: There foloweth two poyntes whiche are well to be noted, the one that where there is no worde of god, but onelyonly the worde of man, what ſoeuer it be, there is no fayth but onelyonly a dreame or opinion, which cannot but deceiue vsus, ye bIohn. 17. 1. Cor. 1. dother Poynet is, that faith embraceth and approbriateth to it ſelfe Ieſus Chriſte, and al y• is in him (for as much as he is geuen vsus on that condition that wée beleeue in him) from whence one of theſe two thynges doe folow, that eyther all that which is neceſſary to our ſaluation, is not in Ieſus Chriſte, or if al be there, that hee which hath Ieſus Chriſt by faith hath all. Nowe, to ſaye that all that is neceſſary to our ſaluation is not in Ieſus Chriſt, is a blaſphemy moſt execrable, for cMath. 1 Roma. 6that were to make him no ſauiour but in a part. There reſteth then the other parte, that is to ſaye, that in hauynge Ieſus Chriſt by fayth, we hauehave all dRoma. 5thynges in him, according as the Apoſtle eRom. 8ſaith that ther is no condemnation to thoſe which be in Ieſus Chriſt.
7. Hovve this is to be vnderſtande, vvhichwhich vve ſaye, as Sainet Paule ſayth, that vve be iuſtified by onelyonly faithe.
THe reaſon is bicauſe that faith is the inſtrument which receiueth Ieſus Chriſt, and by conſequent receyueth his righteouſnes, that is to ſay, all perfection. When we ſay than as Sainct Paul ſaide, aRom. 5. … Gala 2 Phil. 3, b 2. Tim. 1, … Titus. 3. a Hebr. 11. bthat we be iuſtified by only faith, it is not to ſay that fayth is a vertue whiche maketh vsus righteous in our ſelues before god (for that were to ſet our ſelues in the place of Ieſus Chriſt, the which only is our perfect and en…ier righteouſnes) but we vnderſtand that we be iuſtified by fayth, for as much as it embraceth him which iuſtifyeth vsus, that is to ſay, Ieſus Chriſt, in ſuch wiſe that it vniteth and knitteth vsus together with him to be partakers of all the goodnes whiche he hath, the whiche being allowed and imprynted in vsus, is fully ſufficient, to make vsus perfect & accepted for righteous before God.
8. To be aſſured of our ſaluation by faith in Ieſus Chriſt, is nothing leſſe then arrogancie or preſumtion.
BY this it appeareth that to be aſſured of oure ſaluation by faythe is not any arrogancy aRoma. 6. Hebre. 10.or preſumption, but on the contrary part, it is the onelyonly meanes to take all pryde from our ſelues, for to giuegive all glory to god. For fayth onelyonly teacheth vsus to go out of our owne ſelues, and to know that in vsus there is nothyng, but matter of all damnation, and ſendeth vsus to one onelyonly Ieſus Chriſte, by whoſe onelye iuſtice it teacheth and aſſureth vsus that we ſhall fynde ſaluation before God. For all that whiche is in Ieſus Chriſt (that is to ſaye, all righteouſnes and perfection) is counted and allowed to vsus as properly our owne, ſo y• we embrace hym by faythe. And hereupon Sainct Bernard ſayd, bFirſt ſermō of the anuntiatio….that the witnes of our owne conſcience is our glorye, not ſuch a wytnes as the glorious proude Phariſey had, being deceyued in his owne thought, and deceyuinge his mayſter, the whiche witnes is not trewe: but the wytnes is trewe which the holy ghoſt wytneſſeth to our ſpirit.
9 Faith fyndeth in Ieſus Chriſt, al that is neceſſary to ſaluation.
THis word ought to be expounded particularly, ſo that it maye be knowen whether by faythe wee doo apprehende ſuffycient remedye for to aſſure vsus fully of eternall lyfe, according as is ſayde, the aRoma. 1. Gala. 3.iuſte ſhall lyue by fayth. We ſay then that all that whiche letteth man to hauehave acquaintaunce with God, which is perfitly iuſt and good, lyeth in three poynts, in the whiche we fynde as many remedies ready prepared, not in our ſelues but in Ieſus Chriſt onelyonly. So we hauehave nowe nothinge elſe bIohn. 17.of our owne, but Ieſus Chriſt, and al that which he hath. Prouided alwayes that wée be by fayth vnited and conioyned with him as pertakers of all his goodnes. For the which cauſe the Churche, that is to ſay, the aſſemble cRoma. 7.of the faythfull, is called the ſpowſe of Ieſus Chriſt her huſbande, for to ſhewe the coniunction and communion which is betwéene Ieſus Chriſt and thoſe which by faith be ioyned with him, for in vertue of this coniunctiō and ſpyrytuall maryage by fayth, hee taketh all our miſeries vponupon him ſelfe, and we doo receyue all his treaſures of hym by his pure goodnes and mercy, as followeth.
10 Of the remedy w…hich faith findeth in Ieſus Chriſt only againſt the firſt aſsault of the fyrſt temptatiō grounded vponupon the multitude of our ſinnes and what aſsuraunce there is in this caſe, eyther vponupon the ſayncts, or vponupon our ſelues.
LEt vsus then ſée how in Ieſus Chriſt onelyonly wée find… ſufficient remedies againſt all the temptations of Sathan & all diſmaying of conſcience. Firſt Sathan & our owne conſcience to ſhewe our vnworthines ſetteth before vsus y• nature of God perfitly rightwyſe as chiefe enemie & reuenger of all iniquity, Now ſyth that wée fynde that wée be couered with an infinite number of iniquities, it foloweth that we can looke for nothing, but the rewarde of ſinne, that is to ſaye, death aRoma. 5. beternall. What can man alledge now againſt this concluſion? Certainly, nothing, that is auayleable, except it be that which I ſhal ſay hereafter. For firſt if hee hauehave recourſe vntounto Gods mercye, forgetting his iuſtice, hée deceyueth him ſelfe. For this is a thing moſt ſure, thatAuguſtine, the merites of Sayntes firſt reaſon. God is in ſuch wyſe mercifull, that notwithſtanding his iuſtice muſt be entierly and fully confeſſed as wée hauehave declared here before in the. 26. article of the. 8 point. If then we wyl aledge for a cloke to couer our ſinnes y• merites of ſaints, fyrſt we doo them great wrong, for as much as Dauid himſelfe cryeth out and ſayth: enter aPſalm. 143not Lorde into iudgement with thy ſeruant, & in another bPſalm. 16place he confeſſeth y• his workes can not attayne vntounto God. And what ſayd Paul of Abraham that holye perſon and father of the faithfull? If Abraham c ſaith he had ben iuſtified by workes, hée had wherein to reioyce, but not towarde God: for what ſayth the ſcripture? Abraham beléeued God, and that was compted to hym for ryghteouſneſſe. And what ſayth Saynt Paule of him ſelfe, truely d2. Cor. 4. aſayeth he, I knowe not my ſelfe to be culpable, but yet am I not therby iuſtified. Howe can we then alledge the merites of Saintes for a ſatiſfaction for our ſins, for ſomuch as themſelues had no refuge but ePhilip. 3to the only mercy of god, being pacified by Ieſus Chriſt. *Second reaſon.Moreouer if it had bene ſo that the ſaintes had merited heauen by their holy lyfe, (the which coulde not be ſyth they doo teſtifie themſelues the contrary) had they not receyued already the payment and rewarde for their merites and good workes, by what ryght or tytle then can we alleadge theyr merites any more? *Thirde reaſon.For to ſay that they had ſo many merites y• there remayned ouerplus for other, is that not aſmuch as fal…efy that which they hauehave left vsus in writing? And what more? Is it not as much as to ſay y• they had nothing to doo with the death of Ieſus Chriſte, becauſe they had in thē more merytes and goodneſſe then they néeded? And moreouer *Fowrth reaſon.if they had merites more then they néeded, by what ryght know we that they be ours? Is it becauſe we thinke that we hauehave bought them? Beholde Sainte Peter reproued Symon the Magicien of this falſe and curſed marchandize: thy mony and thou peryſhe together ſayth hée, becauſe thou thynckeſt to buye the gyfte of God withActs. 8. d money. Beholde now how we thinking to honour the Saintes diſhonour them as much as we can poſſible, but nowe if the workes of Saints can take no place or profite vsus in this point, what can wée finde in our ſelues, or in any other man lyuing, that can be ſufficient? But for to cutte of all ſuche falſe imaginations, let vsus conſider the reaſons folowing.
Firſt would we not coumpt that man without his wyt which would perſwade himſelfe to be quite of his creditour vnderunder this colour or pretence, to hauehave dreamed that he had payed his debte, or that an other had payed it for him, euen ſo doo we towardes God▪ when wée be not content with the ſatiſfaction of Ieſus Chriſte onelyonly. For what foundation or ground hath all the wyl, workes, or merites of Saints worthyppings, but only the fantaſie and imagination of man, as though God ought to take all things well which wee inuent or ſeeme well to vsus? But contrarywiſe, here what Ieſus Chriſt ſaith with his owne mouth: they honour me in gMath. 7. …vaine ſayth be, keeping cōmaundements of men: and in another place hée ſayeth, when hEſai, 1. cye come to appéere before my face, who required ſuch things of you to tread in my courts? &c.
Secondly, when we ſay that we ſtay vponupon the only mercy of God, and yet doo alledge or thinke that we hauehave ſatiſfied or payed parte altogether, is not this a derogation to his merciemercy?
Thirdly, not to be ſatiſfied iRoma. 4. awith the onelyonly merites of Ieſus Chriſte, but to goe about to ioygne and annexe other with him, is it not as muche as to deny Ieſus Chriſte to be our onelyonly ſauiour & to make him but a kGala. 12. dſauiour in parts? Fourthly, is not this the robbing of god of his perfect iuſtice lRoma. 3. dand ſo conſequētly of his diuine power when we be ſo foole hardy to ſet againſt his merits y• works of man (wherin be ſo many imperfections: howe excellent ſo euer they mLuke. 17▪ …be) to pacify y• wrath of god. And yet the Prophet Dauid nPſal. 143. …ſaid, enter not Lorde into Iudgement with thy ſeruaunt. &c. Let vsus learne therefore to aunſwere to the foreſayde argument of Sathan after an other maner, that is on this wiſe. Thou ſayſt Sathan that God is that perfectlie righteous & reuenger of all iniquitye. I doo confeſſe, but I wyll ioygne thereto an other property of Iuſtice which thou haſt lefte out, that is, for as muche as god is righteous, he is content with one payment. Thou wylt ſaye then that there be infinite iniquities in me which deſerue eternall death. I doo graunt, but I adde more to it which y• haſte maliciouſly omitted, that is, oRoma. 3. …that the iniquities which be in me were moſt ſufficiently reuenged and puniſhed in Ieſus Chriſt which hath horne the iudgement of God in my ſtead, ſo vponupon this I make my concluſion contrary to thine, that is to ſaye, for aſmuch as God is righteous and pRoma. 3. dwyll not be payde double, and Ieſus Chriſte God q1. Lor. 5. dand man hath by one infynite obedience made ſatyſfaction to rRoma. … d Phil. 2. athe infynite maieſtie of GOD▪ it followeth ſRoma. 8. athat my iniquities, can no more fraye nor trouble mée, my accountes tColoſ. …. cand debtes being aſſuredlie rayſed and wyped out by the precious bloud of Ieſus Chriſt which was made accurſed vGala 3. bfor mée, dying righteous for the x1. Peter. a. bvnrighteous. VponUpon this wée maye be ſure that Sathan wyll ſet before our eyes all our afflictions and troubles, and eſpecially death, yRoma …. v Ephe. 5. balledging y• they be as many ſufficient teſtimonies againſt vsus that God wyll not forgeue vsus our ſinnes, but we muſt reply to that concerning afflictions. Firſt although all kinde of afflictions and alſo death bée entered into the worlde thorowe ſinne, yet God when he puniſheth vsus, hath not euer reſpecte to our ſinnes as it appeareth in the hiſtory of Iob, and z many other places, but inIohn. 6. a 1. Peter. 1. d Iames. 1. a ſcorging vsus 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▪ doth afflict his elect for their ſinnes, vntyll they feele ye very paines of death, aaIob. 13. cyet is he not angry with them as a Iudge to condempne them? but as a Father chaſtiſing his chyldren to preſerue them from periſhing bb2. Cor. 6. b Hebr. 12. b, or geue other example cc2. Sam. 7.
11 The remedy which onelyonly faith fyndeth in Ieſus Chriſt onelyonly againſt the ſecond aſsault of the fyrſt temptation grounded vppon this, that we be vnfurnyshed of the righteouſnes which God requireth of vsus.
THe ſecond aſſault which ſathan may make againſt vsus, becauſe of our vnworthines is, that it is not ſufficient to hauehave lyued without ſinne, or to hauehave ſatiſfied for our ſyns, but is required furthermore y• man ſhould fulfyll the whole. lawe, that is to ſaye, that he hath loued God perfectly, and his neighbor as him ſelf. Bring aDeut. 17. d Gala. 3. b Roma. 4. cforth thē this righteouſnes or els how wilt thou beare y• curſe of the law and the maieſty of god? Now what can al the righteouſnes of man helpe vsus againſt this aſſault? For here is ſpoken of a perfect obediēce according to y• lawe whiche was neuer founde but in Ieſus Chriſt only. Let vsus learne here again to appropriate to vsus by faith another treaſure & benefite of Ieſus Chriſte, that is to ſay his righteouſnes. For we bMath 3. b …p. 2. a …ſa…. …3. dknow that it is he that hath fulfilled al righteouſnes hauing perfectly obeyed God his Father, & perfectly loued his enemies cRoma. 5. b, ſo y• he became accurſed dGalat. 3. bfor them as ſ. Paul ſayth, that is to wete, he did beare the iudgement of the wrath of God eColoſ. 1. … 2. Cor. …. …for them, to the ende y• we being …lad with this perfect rightouſnes, which is imputed to vsus by faith, as though it were properly our own, fEphe. 1. b.we may be made acceptable before God as brethren gIohn. 1. b., and coheyres with Ieſus Chriſt. Now for this poynt, Sathan muſt perforce hauehave his mouth ſtopped, ſo that we hauehave ye fayth which maketh proper to vsus 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 vsus.
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, aRoma. 7. cwherein alwaye remayneth the roote of all ſinne. How dareſt thou then appeare before the maieſtie of God enimy to all vncleanes, bIob. 4. d Pſalm. 5. cand alſo which ſéeth the botome of thy hart cPſal. 44 d Ierem. 1. b? Now cōcerning this poynt, we fynde yet one eaſie remedie in Ieſus Chriſt only vponupon whom we muſt ſtaye. But we be yet ſo encloſed in this mortall dRoma. 7. cbody that wée doo not the good whiche wée woulde, and yet doo féele the ſynne eRoma. 3. dthat remayneth in vsus, and the fleſh that ſtriueth againſt the ſpirit, fGalat. 5. cby reaſon whereof we be yet defyled in body and ſoule concerning our ſelues g2. Lor. 4. a, but for as much as by fayth wée be vnyted, incorporated, h2. Lor. 6. drooted, iEphe. 4. dand kLolof. 2. …grafted in Ieſus Chriſte, by whome our nature hath bene from the firſt moment of his conception more fullye mMath. 1. dreſtored & ſanctified, and made more pure, nHebr. 2. dthen euer it was created in Adam for aſmuchl Roma. 6. a as Adam was made but accordinge to the image of God, and oGene. 1. dIeſus Chriſt is very God, who hath taken vponupon him our …ieſh conceyued by the vertue of the holy ghoſt, this ſanctification of Ieſus Chriſt is imputed to vsus as our owne, then cannot y• naturall corruption (which reſteth partly yet in vsus) come in accompt pRoma. 8. a, for as much as it is couered & cloathed with the holyneſſe of Ieſus Chriſte, who is much more able to ſanctifye and cleanſe vsus before God, then the natural corruption is to defyle and corrupt vsus.
13 The remedye againſt the ſeconde temptation, whether we hauehave faith or not.
IN the ſecond temptation Sathā ſhall replye vponupon this that Ieſus Chriſt is not deade for all ſynnes for as muche as all ſhall not be ſaued. Then let vsus hauehave recourſe to our fayth and anſwere him, that true it is, none but the beléeuersa Roma. 8. c. 2. Cor. 2. c 1. Ioh…. 4. e doo receyue the fruite of this paſſion & ſatiſfaction of Ieſus Chriſte. But this in ſteade of deſmayinge vsus doth rather eſtabliſhe vsus. For that we do know in our hartes that wée hauehave 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 bRom. 8. a 1. Cor. 2. d 1. Iohn. 5. din ſuch wiſe that he doo conclude with him ſelfe, I am in Ieſus Chriſt by faith, and therfore I cā not periſhe, but am ſure of my ſaluation, ſo then to be aſſured that we hauehave ouercome Sathan in theſe thrée aſſaults of the firſt temptation, and alſo to reſiſt the ſecond, wée muſt examine our ſelues whether we hauehave this faith or not. The meanes is to aſcend by the effectes vntounto the knowledge of the cauſe which worketh them. Nowe the effectes which Ieſus Chriſte worketh in vsus, when wée hauehave apprehēded 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 vsus cry abba father cRoma. 8. c.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 dRoma. 6. a 1. Iohn. 1. c.in déede although it be ſpirituallye, in ſuch wyſe y• as the ſoule bringeth foorth her effects and woorkes being naturallye vnited to the body, ſo when by faith Ieſus Chriſt is geuen to vsus to dwell in vsus, his vertue then bringeth and ſheweth forth his force & vertues. The which is vnderſtād in the Scripture by this worde regeneration, eIohn. 3. … Ephe. 4. …becauſe they make vsus become newe creatures, concerninge the qualities. fRom. 7. …And this regeneration hath thrée partes. For as the naturall corruption holdeth our perſonnes captiue bothe in body and ſoule, working in vsus bothe ſynne and death: Lykewyſe the vertue of Ieſus Chriſte commeth and taketh poſſeſſion in vsus, and bringeth to vsus thrée effectes, that is to ſaye, gS. Paul to the Romanes, and almoſte thorowout all his epiſtles. 1. Pere. 4. ….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 vsus, wherby hée quencheth and ſubdeweth by lytle and lytle this curſed corruption of oure nature, ſo that it becommeth vnhable to bryng foorth her effectes in vsus, which bée moouynges, prouocations, conſentynges, and other actions contrary to the wyll of God. The burying of the … olde man is lykewyſe the woorke ofRoma. 6. a 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 vsus, are a great helpe, with ſpyrituall and godlye exerciſes,2. Cor. 4. 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 … 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 vsus,Philip. 4. d. whiche in kyllinge our corrupte nature geueth vsus incontynent newe force and ſtrengthe, makyng it newe concernyng the quallitie thereof, ſo that our vnderſtanding nEphe. 1. d.and iudgement, is lyghtened by the pure grace of the holye ghoſt, and oRoma. 8. c.gouerned by the power which we hauehave of Ieſus Chriſte, begynneth to approue and eſteeme thoſe thinges, which before were counted holye p1. Lor. 2. d.and abhomination. qRoma. 8. b.And alſo for the ſeconde parte, the wyll is rRoma. 6. g. &. 8. c.cleanſed and purified to hate fynne, and deſyreth righteouſneſſe. Finallye, all the powers in man ſRoma. 7. d. Philip. 2. b.begynne to flye and eſchewe thoſe thinges whiche God forbyddeth▪ and to followe that whiche hée commaundeth. Beholde nowe both theſe effectes, which if we feele working in vsus, the concluſion is infallible, that we hauehave faith, and conſequently Ieſus Chriſt in vsus vntounto eternal life as is aforeſayde. Wherevpon it appeareth that all faythfull ought moſt chiefely to hauehave a reſpect to this, and to hold faſt this precious iewell, which is y• teſtimony of the ſpirite of God which he geueth to his elect tRoma. 12. cby 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 hauehave receyued. In which ſence it is ſayd he that is borne of vIohn. 5. d.God, ſynneth not, that is to ſay, geueth not ouer him ſelfe to ſinne, but reſiſteth it more & x1. Pete. 1. bmore, 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 yIohn. 8. e▪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 z1. Iohn. 2. b.can bee no more without good workes, then ſhining Sunne without lyght, nor the fyre without heate.
14 Thoſe do ſlaunder vsus 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 onelyonly faith, do plainly and falſely ſlander vsus. But we confeſſe that to geue God all the glorie, and confirme our ſelues to his holye worde▪ we differ from them in the matter of good works in three principall poyntes. For in the reſt… it is ſo farre from vsus to ſaye that Chriſtians ought not to do good works▪ 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 onelyonly 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,Pſal. 119 Leuit. 18. then his holy lawe, a to the whiche it is, not lawfull to adde, or diminiſhe, b any thing. Wherefore we hold not thoſe forDeut. 4. a good woorkes, whiche be not ſtayed, but vponupon the fantaſies of men, what ſoeuer they bee, and we ſaye c moreouer that it ſuffiſeth not, onelyonly to hauehave the worde ofEſai. 1. c Math. 15. a God expreſly, to commaund to do, or not to do, things, but we muſt alſo in doyng the workes hauehave 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• which is don without faith that is to ſaye, all y• is done … in doubt of1. Lor. 8. c conſcience, whether it pleaſe God or not and ſo conſequently whether God commaundedRoma. 14 it or not, is but ſinne.
16 vvhichwhich 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 hauehave ſaid before y• as the lawe whiche wée call the ten commaundementes is deuided in two tables, y• 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 louelove 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• inuocation of y• name of God by Ieſus Chriſt is theThis is approoued thorowe the whole ſcripture. 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• our prayers procéede from ſuchIames. 1. a Roma. 10. Math. 21. d Hebr. 4. d a ſpirite, y• truſteth aſſuredly to be heard as far foorth as ſhalbe expedient for vsus. For ſ. Iames ſayth a we muſt aſke with aſſurance without doubting, for he that doubteth, is lyke to the foo…e of the ſea, toſſed and throwen of euerie winde. Let not ſuche a man thinke to receyue anye thing of y• Lord. Thus farre S. Iames. Then foloweth the ſeconde poynte▪ that is to ſay, y• all prayer which is not ruledb Roma. 14. according to the word of god is nothing woorth, conſidering y• thoſe praiers that be made without fayth are but ſinne, & wher there is no word of God, there can be no fayth, cRoma. 10. c.but onelyonly a foolyſh & vaine opinion, as we hauehave ſaide here before in the. vi. article. That praier thē which is made in an vnknown language to him that praieth, is a very mocking of god▪ d1. Cor. 14. b.alſo they that deſire thinges that be not agréeable to Gods worde, do blaſpheme his maieſtie.
And conſequentlye it followeth that the prayers whiche bée made to anye Roma. 8. Math. 20. other interceſſour and aduocate, then to the onelye Medyatour betwéene God and man, whiche is Ieſus Chriſte, doth extreame diſhonour to God, and to all his Saynctes, for there is not wrytten in all the holye Scripture any one woorde of ſuche manner of doinges, but contrarywiſe expreſſely commaunded to deſyre all in the onelye name fIohn. 14.of Ieſus Chryſte our onelye perpetuall aduocate. gCimo. 2. bMoreouer, if we hauehave néede to ſéeke an interceſſour whiche loueth vsus (as we hauehave in déede) who ſhal wée fynde that loueth vsus ſo well as hée that gaue hys lyfe for vsus, yea, euen then when wee were his ennemies? hIohn. 15. bAnd if it bée needefull to hauehave one that hath credyte and power (as wée hauehave in déede) then who hath ſuche power as hée that ſytteth, and raigneth on the ryght hande of God?. And who ſhalli Math. 26. d be ſooner hearde of God the Father then hys owne dearelye beloued Sonne, in whome hée moſte delyghteth, and without whome nothynge is kEphe. 1. b.acceptable. It appeareth then that onelye dyffedence and myſtruſte, hathe brought in this cuſtome, not to bonour but to diſhonour the Sayntes, in doinges that which they neuer dyd, nor wylled other to doo. And if they doo alleadge our vnworthyneſſe▪ I aunſwere, that for as much as our requeſtes be not grounded of any worthynes that is in vsus, but onelye vppon the excellencie, and dignity of Ieſus Chriſte, onelye the which is promyſed and communicated to vsus by fayth, with all his benefytes, ſo this obiection is to no purpoſe. For as we can neuer ſufficientlye humble and eſtéeme our felues vnworthy in our owne ſight, ſo on the contrarye, before we praye (except wée wyll praye in vaine) let vsus bée aſſured that for aſmuch as we be recōcyled to God by his ſonne, which is our onlye ſufficient interceſſour and aduocate, wee can not fayle but to obtayne thoſe thynges whiche wee deſyre by him, ſo that it bée expedyent for vsus▪ and without this confydence it is impoſſyble toHomili. 12 de Cananitide. bée hearde. Touchynge thys matter Saint Chryſoſtome ſayth (ſpeakinge of the woman of Cananée) … telme woman howe dareſt thou be ſo bolde to approche vntounto hym? for as much as thou arte a ſynnefull Woman, and full of iniquitye. I knowe ſayth ſhée, what I doo: Beholde the prudencie and wiſedome of this Woman, ſhe prayeth not to Saint Iames, ſhe maketh no requeſt to Saint Iohn, ſhe commeth not to Saint Peter, neyther reſpecteth the companye of the Apoſtles, nor ſearcheth out any one amongeſt them, but in ſteede of all theſe, ſhee taketh Repentaunce for her guyde and companion, and ſo goeth to the ſoueraine and onelyonly fountaine.
Item, he hath lykewyſe written that which followeth in the ſame text.
When thou wylte make ſute to am S. Chriſo▪ in the ſame place. man, thou aſkeſt what he doeth: And they well aunſwer thée, he ſléepeth or he hath no leyſure, or peraduenture the ſeruaunt wyll not aunſwere thée▪ But vntounto God there needeth no ſuch things, for in what place ſo euer thou arte, yer that thou calleſt vppon hym, bée heareth thée, there néedeth no Gentle man vſher or Medyatour, neyther Grome of the Chamber, but ſaye hauehave pitie vponupon mée my God.
Item, the ſame Saint nS. Chriſo. in the homely of the profite vponupon the goſpel.Chriſoſtome in another place, ſayeth, there néedeth no Patrones before God, nor circumſtaunces to flatter other to come vntounto him. But for as much as thou art alone and haſt no Patrone or aduocate, and thou prayeſt to God alone by thy ſelfe, thou ſhalt ſurely obtaine thy requeſt.
Item, Sainte Ambroſe reprouing the ſymilytude, whiche the Papiſtes commonlye doo vſe. They are accuſtomed (ſayeth hée) to alleadge a pooreo S. Ambro. vppon the Epiſtle to the Rom. excuſe, ſaying that they ought to go to God by theſe meanes. As by the meanes of an Earle they hauehave acceſſe to a King. But what man is ſo foolyſhe and reachleſſe of his lyfe, which wyll geue to an Earle that honour which hée oweth to a King.
Item, in the ſame place, they go to the Kinge (ſayeth he) by the meanes of hys officers, becauſe the King is a man, not knowyng to whome hée ought to geue the charge of the common weale. But to pleaſe God, whiche is not ignoraunt in any thinge, and knoweth what eache one meryteth and deſerueth, wee hauehave no néede of Aduocates to ayde vsus wyth theyr ſuffrages or prayers, but we hauehave néede of a holy thought and meditation. Following then the rule of holy Scripture, and the aucthoritie of the good auncient Fathers, wée doo eſtéeme and allowe true prayers to bée the moſte agréeable thinges that Chriſtians maye offer to God, among thoſe commaundements of the fyrſt table, wherein there is conteyned an expreſſe confeſſion, as well of the power as of the goodneſſe of God, with the feare and reuerence dew to him onelyonly.
¶ Of workes of Charitie.
In the ſeconde place we eſtéeme the workes of Charitie towarde our neighbours accordynge to the commaundement of the ſeconde Table, whiche doo procéede of the true louelove of God, wée being reconcyled to hym in Ieſus Chriſte, for whoſe ſake wee louelove our neighbours although they hate vsus. For otherwyſe all that wee doo is nothyng woorthe, what ſhewe or apparaunce ſo euer it hath in our lyfe, as Ieſus Chriſt declareth vntounto vsus by the example of the Phariſees.
¶ Of workes indifferent.
There are other kynde of woorkes,Marke. 6. thorowout the chapt. which properly of them ſelues bée neyther good nor euyll, but onelye hauing reſpect to that ende as they maye ſerue to diſpoſe vsus, or entertayne vsus, in thoſe workes which be good. Theſe workes be faſting, ſobrietye, with other mortifications of our fleſhe, to the which wée maye ioyne a virginitie, in thoſe which1. Cori. 7. cha. whole. hauehave receyued the gifte of chaſtitie.
And for a generall rule, ſuche exerciſes bée ſo ordered as proceeding from a hart fearinge God, and louyng his neyghbour, and that they be ſo exerciſed, that wee maye be more prompte and readye to ſerue God, and our neyghbours, accordynge to oure eſtate and vocation, b and ſo they bée worthye to bée highlye eſtéemed. And doutleſſe eueryevery Chriſtian1. Cor. 7. d ought to flye and eſche we ſuche thinges as ſhall hynder them to ſerue God well, and theyr neighbours. But the common errour of thoſe whiche doeth ſtaye vppon externall thinges can not pleaſe God, as to put a certaine holyneſſe in ſuche workes. For Saint Paule ſayth plainelye, that the kingdome of GODRom…. 14. e lyeth not in eating or c drinking, & that theſe bée ſmall thinges in reſpecte of the1. Cor. 8. c pietie to wardes God, and louelove towards our d neighbours.
17 The ſeconde difference in the matter of good workes, is to know from vvhence they proceede.
THe ſeconde difference in this matter of woorkes, is concerning the very roote or ſpryng from whence they do procéede. For we deny not ſimplye that fayth and good woorkes procéede from oure intellygence and wyll, being firſt preuented, chaunged, ayded, and accompanyed by the grace of God. But before all this we affyrme and ſay that in ſearchinge the roote or fyrſte ſpringe of that lytle goodneſſe which is in vsus, vtterlye there is no beginning at all of any naturall diſpoſition in vsus, to receyue the grace to the ende that ſuche diſpoſition ſhoulde bee aſſyſted by the ſeconde grace. But cleane contrarie there is naturallye in vsus nothinge but darknes, aEſai. 9. a. Luke. 1. g. Actes. 2. b.and enemitie againſt God, bRoma. 5. b. Ephe. 2. awherfore it was néedefull y• god ſhould of his onelye merciemercy, fyrſte of all drawe vsus, cIohn. 6. c.that is to ſaye, to make vsus altogether newe creatures, dIohn. 3. 1. Peter. 1.concernyng the quallyties, lyghtning thoſe which be not onelyonly partlye blynded, but vtterlye darkneſſe it ſelfe, geuinge vsus hartes to vnderſtande, eDeut. 30, Ierim, 24.chaunginge our ſteny heartes into fleſhie heartes, fEzech. 11.creatyng in vsus pure hartes, gPſalm. …1. Ezech. 16. Ephe. 1.that is to ſaye, makinge newe altogeather that is within vsus, of a wycked wyll, a good and godlye wyll: briefelye, workinge in vsus to wyll and alſo to doo. hPhilip. 2. ….So that the Apoſtles woordes be verified, that we cannot only thinke of our ſelues any thing that is good, i1. Cor. b.and that the children of God hauehave nothing but that which they receyued by grace. k1. Cor. 4.So then for aſmuch as grace muſt make vsus good trées before wee can beare good fruite, it foloweth that there is no méeting together of grace and freelLooke about in the. 14. article, the 3. poynt. wyll: for the ſpirite of God by his pure grace hath made vsus free from ſinne, mIohn. 8. c.in vnyting vsus by fayth to Ieſus Chriſt, from whome we get a new life, to bring foorth fruite to God, n1. Cori. 4. b.and lykewyſe when our wyll being made free & worketh thorowe grace there is no merites, but onelyonly frée rewarde geuen, not being due. For on ye 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 pRoma. 4. a. Philip. 3. b..
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 aRoma. 3. cvsus, being geuen to vsus, and applyed to vsus by fayth onelyonly, by the onelie grace & merciemercy of God, as we hauehave 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, bLuke. 17. c Pſalm. 16and that eternall lyfe is altogether of the pure and frée mercye and gyft of God. cRoma. 9. dWherefore I make this argument more then hath béene ſayde before in the tenthe article. Good woorkes commeth from Ieſus Chriſte dwellinge in vsus, 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 vsus ſinne. For we muſt poſſeſſe Ieſus chriſt which is y• good trée, before we can bring foorth good fruite in him. For the cauſe ought to go before the effect dRom. 6. a. And as S. Paul declareth that whatſoeuer is done without faith eRom. 4. d.is ſinne, it foloweth then conſequentlie that faith goeth before good works. For by it onelyonly we embrace Ieſus Chriſte. Nowe he which hath true faith, is immediatly iuſtified, being fullie quieted and pacified in his cōſcience. fRom. 5. aHowe then can good workes Iuſtifie vsus? and conſequentlie ſaue vsus. For we muſt of neceſſity be iuſtified, and ſo conſequentlie hauehave iuſt tytle to Saluation, before wée can doo any one good worke. In this lyeth all our conſolatiō, that we hauehave, our onelie refuge, to the ſpeciall grace and merciemercy which is preſented to vsus, in Ieſus Chriſt onelie, which is not our Sauiour and redéemer in part, but all altogether.
19 To vvhat ende good vvorkes doo ſerue vsus before God and before men.
BY this it appeareth plainelie howe wrōgfully they charge vsus 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 vsus 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 groūd our ſelues in any reſpect vponupon our workes, neither in part nor in al aphil. 3. d Rom. 6. d 1. Cor. 4. awhē we come to declare by what tytle eternal life is giuen vsus, but content our ſelues with Ieſus Chriſt only. And alſo we acknowledge our regeneratiō 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 bmark. 3. b …. Pet. 2. cto God.
Secondlie, they aſſure vsus 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 hauehave declared in the thirtéenth article. Beholde alſo whye it is ſayde that God rendereth to eueryevery manne accordyng to his workes, cMath. 16. d Rom. 2. aand alſo that Abraham was Iuſtified by his workes dIames. 2. dnot that our workes bée cauſes of our ſaluation in no wyſe, (for that our a feeble foundation and vncertaine neyther dooe oure workes make vsus righteouse▪ 1. Cor. 4. … philip. 3. d before God, fRom. 3. c. Gala. 2. dbut 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, gGala. 5. dand there remayneth I ſaye greate and groſſe darckeneſſe in oure vnderſtandynge, h1. Cor. 13and lykewyſe greate rebellyones in iRom. 7. ….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 de…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 kpſal. 143. aworkes. Alſo Sainte Paule cryed▪ out and ſaide, lRom. 7. dI 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 vsus 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 mGene. 15. a Math. 5. b &. 10. d. 2. Iohn. cas well in this lyfe by many bleſſynges bothe temporall and Spirituall nMath. 19. d 1. Tim. 4. c Math. 25. b(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, oRom. 4. 2.as though wee deſerued them, but by his pure grace and merciemercy onelie, according as God ſayde in his Lawe, p not that he wyll paye theyr merites as dewe to thoſe whiche louelove him and keepe his commaundementes, but that he wyll ſhewe merciemercyExod. 20. b 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 hauehave that the promyſes of eternall lyfe appertayneth vntounto vsus, 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 onelyonly ſtaye and foundation of all that is aforeſayde.
Nowe when Sathan putteth vsus 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 qRom. 8. b.or rather of Ieſus Chriſte welling in vsus 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 appearethr Iohn. 9. d 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 ſRom. 10, … 1▪ Ioh. 3. c, & 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 vsus to make our t2. Pet. 1. bvocation & Election ſure by good workes. Not that they be the cauſe or y• foundation of our vocation & Election, (For S.v 1. Cor. 4. a Rom. 4. c Paule declareth plainly the contrarie.) But for aſmuch as good works bring a certaine teſtimony to our x1. Pet. 3. dconſcience, that Ieſu Chriſt dwelleth in vsus, & conſequently we cannot periſhe, beinge elected to yIohn. 6. dſaluation.
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 aMath. 20. blife, ſo ye it ſéemeth y• they be not very well furniſhed with theſe vertues wherof we hauehave ſpoken, neither did euer féele them, forLuke. 23. f that ye 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 workesNote vvel whiche the holye ghoſte worketh in vsus, is the hate of ſynne, the louelove 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 vsus faſt, and when one fayleth, to ſticke the more ſurer to the other, vntyll wee hauehave 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 vponupon 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 vsus for to beleue bMath. 17. …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 vsus of oure ſaluation. The reaſon is, for that oure ſaluation is not onelyonly ſtayed vponupon oure fayth (although without faythe none can be ſaued) but vponupon 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 vsus nearer & nearer, and to graffe vsus 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 vsus 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 vsus 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 vsus then their examples not to contynue in ſynne, for they contynued not therein when they were waked of the Lorde: but let vsus folowe theyr repentaunce and aſſuraunte whyche they had of theyr ſaluation. And conclude that Sathan is a lyar when he would make vsus 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 vsus hauehave recourſe vntounto the ſurer and perfecter remedie, whiche is the certainetie of our Election eſtabliſhed vppon the immutable purpoſe of God. And to hauehave the certaine teſtimonie of this infallible and vnmoonable Election, although the motions and workinges of faith, ſéeme to bee quenched and periſhed in vsus, call to remembraunce the dayes paſte of the example of Dauid, and wee ſhall finde moſt certaine teſtimonies of the fauour of God towardes vsus, 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 vsus, 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 hauehave loſt it, and that God hath taken his grace cleane from vsus. Let vsus 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 onelyonly to the elect as I will proue. For he that beleueth isIohn. 6. d 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 ye 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 onelyonly by the iudgement of Phiſitions, but alſo by his owne féeling. Wherefore let vsus 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 vsus, 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 himNote. which neuer chaungeth nor altereth his purpoſe, neyther wyll condempne him to daye, that he was determined to ſaue yeſterdaye. Let vsus knowe then that our ſaluation dependeth vppon the eternall prouidence and wyll of him that hath giuen vsus to his ſonne, who ſayde piainlie that he woulde not loſe one of thoſeIohn. 6. 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 ſūdrie 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 …od, and the ſacramentes.
IT hathe béen declared in the Article goyng before, howe it is the holy ghoſt whyche createths vsus in the Inſtrumente of the true faithe, and whiche be the effectes and operations thereof in vsus, 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 vsus. Secondly we muſte vnderſtand with what inſtruments the holy Ghoſte is ſerued to create fayth in vsus, and furthermore by what maner or how, as we hauehave 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 depēd 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 vsus the obedience and perfecte ryghteouſneſſe, whiche we owe to his maieſtye and to oure neyghbours. Under a chaungeable condition, aDeut. 27. …am. 2.that is to ſay, eyther of lyfe eternall (ſo that wée hauehave 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 eueryevery parcell of the commaundementes. Wee call the Goſpell or Euangelie (that is to ſay good newes) a certayne doctrine reuealed from heauen, and bMatth. 19. Iohn. 1.altogether ſurmounting the naturall ſenſe of man: by the which word God cRoma. 3.declareth to vsus, that hee will ſaue vsus fréely by his onelyonly ſonne, ſo that wee embrace and accept him by fayth, as oure only wiſdome, righteouſnes, ſanctification, & redemption, d1. Cor. 1. dby the whiche alſo I ſay he teſtifieth to vsus theſe things, yea in ſuche wiſe, that incontinent he renueth1 1. Cor. …. vsus thorowe the ſame worde, to embrace the goodnes which there is offred to vsus.
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• ignorance of this diſtinction betwéene ye 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, hauehave neuer well conſidered, into what malediction and curſe the lawe hath brought vsus, neyther for what purpoſe it was ordayned of God. And concerning the goſpel they hauehave almoſt eſtéemed it to be no other thing, but an other lawe more perfect than the olde, from whence immediatly did ſpring this diſtinction betwéene precepte and councell with ye whole ruine of al ye benefits of Ieſus Chriſt. But we muſt conſider theſe things more nerer. It is eaſy to gather of that whyche hathe ben ſayde in the former article, what is common bothe to the law and the Goſpell, and what eche hath properly belonging to it ſelf. aHebr. 1.They hauehave this in common: bothe be of one onelyonly very God, who remayneth continually like vntounto him ſelfe, ſo that we may not thinke that the one aboliſheth the other, concerninge the ſubſtaunce, but contrarye, the one eſtablyſheth the ſubſtaunce of the other. As we ſhall ſaye hereafter▪ bRom. 1….They bothe doe purpoſe and ſette foorth to vsus one God onelyonly, and one righteouſneſſe in ſubſtaunce, cRoma. 3.wherein conſiſteth the perfyte louelove of GOD, and oure neyghboure. But beholde where the dyfference lyeth. The lawe is naturally in man, in whoſe harte God prynted and engraued it from the creation. dRoma. a. 1.For thoſe preceptes whiche God did declare a longe tyme after in the twoo tables of hys lawe, was not to make a newe lawe, but onelye to quycken and reuiue the lawe naturall, whych by litle and litle was quenched and blotted out in the harts of men through the corruption of ſinne. eRoma. 7.But the goſpell is a doctrine ſupernatural, y• which our nature coulde neuer attayn, neither could allowe without ye ſpecial grace and gifte of god, f1. Cor. 1.who reueled it vntounto Adam ſone after his fall, as Moyſes reciteth, gGene 3.and after to the patriarches and Prophets, from generation to generation as ſemed good to hym, hRoma. 1. Luke. 1.vntill ſuch time as he ſent Ieſus Chriſt his ſonne perſonally, whiche declared iIohn. 15.& fulfylled all that is contayned in the goſpell: and alſo declareth it vntounto this day, and will declare it vntill the ende of the world by the preaching of the ſame word inſtituted in his Church. lIohn. 17 Matth. 28. 2. Colloſſ. 5.Furthermore the lawe declareth to vsus the maie…y and iuſtice of God ſeuerely and ſtraightly: mHebr. 12.the goſpell declareth to vsus the ſame iuſtice, but ſo as it is appeaſed and ſatiſfyed through mercy, nHebr. 1….as it is declared in the third point. 26. article.
Thirdly the lawe ſendeth vsus home in to our ſelues, to fulfill the righteouſnes whiche it declareth and requireth of vsus, that is to ſay, the entire and perfect fulfylling of the commaundementes, without omytting or fayling in any poynte, & ſo ſetteth before vsus oure curſe & malediction, and ſubdueth vsus vnderunder it as the Apoſtle declareth. oRom. 3 c. Gala. 3.But the Goſpell ſheweth vsus where we ſhall finde that whyche we hauehave not, and fynding it, how we may enioye it, and ſo deliuer vsus from the malediction & curſe of the law. pRom. 3. c Gala. 3. bFor a concluſion, the law pronounceth vsus bliſſed and happy in fulfilling it perfectly, nothing left out nor omitting, the Goſpel promiſeth vsus ſaluation in beléeuing, that is to ſay, in embracing him by faithe, who hath intirely and fully thoſe things which we do lacke, yea and more than we do lacke. Nowe theſe two couenantes, that is to ſay, to do that which ye law commaundeth, or beleue that which God offreth in Ieſus Chriſte, be two things not onelyonly moſt hard & difficil, but vtterly vnpoſſible to our corrupt nature ye which cannot only ſomuch as think a good thought as ſayth S. Paule. q2. Corin. 3. Phillip. 1. 2. Theſsa 3. ….Wherfore we muſte ioyne yet an other fourth difference, which is, that that lawe doth but declare vntounto vsus, yea rather augment our euil, and doth encreaſe our condēnatiō, not by hir fault (for the lawe is good & holy) but bycauſe that our corrupt nature is inclined and inflamed to ſinne, ſo much ye more as it is reproued & threatned, as S. Paule declareth by his owne example, rRoma. 7.but the Goſpel ouer & beſide ye declaration of the remedy & medicine againſt the malediction of the lawe, then immediatly being ioyned & accompanied wt the vertue & power of the holy ghoſt, regenerateth vsus (as we hauehave ſayde here before) creating in vsus the inſtrument & meane to appropriate to vsus thys medicine. sActes. 26. cTo ſpeake more plainly, the Goſpell declareth not onelyonly to vsus barely and ſymple our Saluation, by the ryghteouſnes of Chryſte Ieſus in beléeuing, but alſo the holy ghoſt with the ſame giueth vsus power and ſtrengthe, to beléeue tActs. 16.and to perceyue and ſée the fruite and profyte of Ieſus Chryſt, whiche it declareth to vsus. So that now the law whiche killed & damned vsus in oure ſelues, nowe ſaueth vsus in Ieſus Chryſt thorow fayth. vRoma. 3.For this cauſe I ſayd, that the law and the Goſpell bée not contrary in the ſubſtaunce of the ryghteouſneſſe, which wée ought to bryng before GOD, but onelyonly in the meane howe to hauehave his ryghteouſneſſe For the lawe ſearcheth it in vsus, and that wyth good ryghte, not regarding what we can or maye, but what we owe: xGala. 3.foraſmuche as man by his onelyonly faulte, hathe broughte hymſelfe detter, and not able to paye, and therefore is not diſcharged, althoughe hée be not able to ſatiſfie therefore. And the lawe doothe vsus no wrong to demaunde of vsus that whyche we owe, although we can not paye it, but the Goſpell dothe temper thys rygour by the mercye of God, without diminiſhyng any parte of the diuine Iuſtice.
We learne to pay by him, who hath ſet himſelfe detter and payer for vsus, whiche hath put hymſelfe I ſaye, in our place, and hathe payde oure dette, as the principall detter, euen vntounto the vttermoſte pennye, yColloſſ. 2. cin ſuche wyſe that the rygoure of the lawe, whiche did before feare vsus, nowe comforteth vsus in Ieſus Chryſte, for as muche as lyfe eternall is due to thoſe, whiche hauehave fully obeyed the law and Ieſus Chryſte hathe fulfylled the ſame for vsus. So it followeth, that according to the extremitie and rigour of the lawe, Saluation can not fayle to thoſe1. Cor. d. Philip. 3. which by fayth be vnited and incorporated into Ieſus Chriſt.
24 After vvhat maner the preachyng of the lavve ſerueth the holy Ghoſt.
VNderſtandyng well the diſtinction of the two kyndes of the woorde of God, that is to ſaye, the lawe and the Goſpell. It is eaſye to vnderſtande howe the holy Ghoſt is ſerued with them for an inſtrumente of oure ſaluation. For it is not to be doubted, but the holy Ghoſte doth ioyne them to the vſe they were ordeyned. For as much then as we be al ſo blinded, whyleſt our corruption raygneth in vsus, that euen we forgette oure owne blyndeneſſe and ignoraunce, aIohn. 9. band ceaſe not to quenche out the ſmall lyght of vnderſtanding which hath bene lefte to vsus, to make vsus more inexcuſable, bRoma. 1.we reioyce and pleaſe our ſelues in that whyche ought moſt to diſpleaſe vsus. Fyrſte, before all thyngs it is requiſite that the ſpirite of God who is al goodneſſe, and ful of all pietie, doe make vsus to vnderſtande perfectely the depthe of the malediction and curſe wherein we nowe ſtande, whiche he can not better doe, than in ſetting before vsus the declaration of his lawe, what we ought to doe, and alſo what we be. As the coloure of blacke is neuer better ſette foorthe than when whyte is ſette by it, cRoma. 3.ſo the ſpirite of God beginneth by the preachyng of the lawe wherein wée maye ſée what we doe owe, and what we be not hable to pay. And conſequently howe neare we be to our condemnation, if there be no otherwiſe founde ſome remedy. And alſo the inuinſible dulneſſe whiche alwayes hath raygned in the world, and raygneth yet more than euer it did, declareth ſufficiently howe neceſſarie it is that God ſhoulde beginne at this ende, to drawe vsus to himſelfe, that is to ſay, in declaring vntounto vsus, in howe great and euident daungers thoſe be whiche make leaſt accompt of it. For the lawe was not gyuen to iuſtifie vsus, (for if it were ſo the Goſpell were not needefull, and Ieſus Chryſte dyed in vaine, as ſaythe Sainte Paule) dGala. 2. dbut to condemne vsus, and to ſhewe the Hells al open to ſwallowe vsus. And alſo to abaſe and bring downe oure fearce and hye pryde, declaring to vsus the multytude of oure ſynnes, and the wrathe of God, which he declareth and pronoūceth from Heauen agaynſte vsus. eRoma. 1 … Gala. ….Neuertheleſſe, the worlde is thus farre blynded, that not onelyonly they ſearche theyr ſaluation, in thoſe thynges whyche condemne them. That is to ſaye, in theyr workes, either partly or all togither.
But alſo in ſtéede to attayne to Ieſus Chryſt, the only remedy agaynſte what ſo euer maye accuſe them before God. They ceaſe not to heape lawes vppon lawes, to theyr owne conſcience, that is to ſay, condemnation vppon condemnation, as though the lawe of God condemned them not déepe inoughe. fCollo. 2. Gala. 4.Lyke as yf a priſoner to whom the priſon doore were open, and in ſtead to go out, woulde lock him ſelfe in wyllyngly, further and further, tourning the libertye whyche he forſaketh into a ſtraighter pryſon. So nowe ye maye beholde the firſte vſe and profite of the preachynge of the lawe▪ whyche is the declaration of oure innumerable ſynnes, for to diſpleaſe vsus, and make vsus ſory, and to humble and throw downe oure ſelues to the vttermoſt, and alſo to kyndle in vsus the fyrſte poynt of repentaunce, whyche they call contrition, from whence followeth the confeſſion of ſynnes towardes God. For that man will neuer come to the Phiſition to bée healed, whyche thinketh not himſelfe to be ſicke: ſo there be no people more vnapte to be taught and lyghtned of god vntounto ſaluation, than thoſe which thinke they vnderſtand and ſée clerely of themſelues. But for lacke of vnderſtanding, they be our whelmed and doubled in the darkeneſſe wherin they were borne, gIohn. 9.and ſo ſwallowe them ſelues continually therein.
25. Of the other parte of the worde of God called the Goſpell, of what authorite it is. Wherefore, howe, and to what ende it is written.
AFter the lawe, commeth the Goſpell, the vſe wherof cannot be better vnderſtande than by the obſeruation of theſe poynts which folowe.
Firſte, as there is but one Sauioure, aMatth. 1. Actes. 4. 1. Tim. 2.ſo there is but one onelyonly doctrine of ſaluation, whyche is called the Goſpell, bRoma. 1.that is to ſaye, glad tydyngs, or good newes, the whiche hath béenefully and perfectly declared and ſignifyed to the worlde, by Ieſus Chryſte, cIohn. 15. c.hys Apoſtles and Euangelyſtes, dIohn. 17. 1. Corin. 1….the whiche hauehave faythfully written and regiſtred it, cEphc. 2. b. 1. Peter. 1. dthat we myghte auoyde the ſuttilties and craftes of Sathan, whyche woulde more eaſly, were not the Goſpell, ſpred foorthe hys lyes vnderunder the name of the Goſpell, the whiche neuertheleſſe he ceaſeth not to doe continually by the iuſt vengeaunce of God, againſte thoſe whyche hauehave alwayes loued darkeneſſe better than light. And where we ſaye that the Apoſtles and Euangelyſtes hauehave faythfully written and regiſtred all the Euangelicall doctrine, we do vnderſtand three poyntes.
The firſte, that they hauehave not added or put to any thing whiche was giuen them in charge, concerning the ſubſtance of the doctrine. fCollo. 1. d 2. Timo. 3.For Chriſt ſayde to them, goe ye and preache all thoſe thyngs whiche I hauehave gMatth. 28.commaunded you. And as Sainte Paule proteſteth in writing to the h1. Cor. 1….Corinthians.
The ſeconde is, that they hauehave omitted nor lefte out nothing, which is neceſſarie to ſaluation. For then had they béene vnfaythfull in their charge and office, the whiche coulde not be. And alſo we ſee what S. Paule and S. Peteri Act. 20. Gala. 1. b. k2 Peter. 1. d.witneſſeth according to Ieſus Chryſtes wordes. And S. Auguſtine playnely declareth and ſaythe, true it is that the Lorde hath done many thyngs the which be not all written, for the Euangeliſtl Iohn. 15. teſtifieth, that Ieſus Chryſte hathn Auguſtine vponupon the▪ 11. of Iohn. tract▪ 49▪ ſayde and done many things, the whiche be not al written, but they hauehave written thoſe things which ought to be written, and which is ſufficient for the ſaluation of all belouers.
The third poynt is, that that whiche they hauehave written is ſo playnly written that the moſt ſimple and ignorant of al the worlde, if the faulte be not in them ſelues may learne what is neceſſarie to their ſaluation. o1. Cor. 1.For elſe wherefore was the Goſpell written in a language that all might vnderſtand pCorin 14.it, and alſo in ſuche a maner of ſpeakyng, whiche was moſte familiar and acquaynted among the people, that was poſſible to bée choſen. q1. Corin. 2.Therfore ſayd S. Paule, that if the Goſpell bée hidden, it is hidden to thoſe whiche periſhe, whome the god of this worlde hathe blynded their ſenſes and vnderſtanding, that is to ſaye, the vnbeléeuers. r1. Corin. 4.And certainely the experience hath declared alwayes, that God hathe not called the moſt wyſe and of greateſt knoweledge, but the ſimple and ignoraunt of the worlde, ſEſay. 29. Luke. 10. 1. Corin. 1.muche leſſe would he hyde it, or ſo darken his doctrine that it ſhould not be vnderſtande of all men, whereof wée gather two concluſions to this purpoſe.
The firſte, that nothyng is Goſpell whiche men hauehave added to the woorde of God wrytten, or dyminyſhed from it, but all is mere ſuperſtition and corruption of the true and onelyonly Goſpell of our Lorde, aGala. r. 2. Timo. 3. Matth. 15.as Saincte Paule hathe ſpoken. And Saincte Hierome wryting of thys matter y• ſayth he, which is ſpoken without the auctoritie of the holy ſcripture, is eaſelie confuted and to bee reiected and diſperſed▪ bThe …ome vponupon the 23. of ſaint Mathe. v.The ſecond concluſion is that thoſe which ſaye that it appertaineth not but to certaine perſon… to reade the ſcripture, and for that cauſe wyll not hauehave it tranſlated into the vulgar tongue, for feare that ſimple Women & other people ſhould reade it, cRoma. 1. b Galat n. 3. Math. 11. 1. Cor. 14.thoſe be the▪ verie right Antichriſtes, & inſtrumentes of Sathan, dMath, 23.fearing that their abuſe ſhoulde be diſcouered by the comming of the light.
26. Hovve the Goſpell comprehendeth in ſubſtaunce, all the bookes of the olde teſtament.
FUrthermore it is not our minde, neyther doo wee vnderſtande this woorde Goſpell or Euangelie as the Papiſtes hauehave accuſtomablie called and vſed it. That is to ſaye certaine peeces of Chapters rent or deuided without purpoſe or reaſon of the bookes of the fowre Euāgelyſtes, or the Epiſtles of Saint Paule in theyr Maſſe: but we doo comprehende vnderunder this woorde Goſpell, not onelie all the newe Teſtament, but alſo all that which hath bene prophecied to come, or promiſed in the old Teſtament touching Ieſus Chriſte aActes. 26. Iohn. 5 Roman. 1. For as we hauehave ſaide, the Goſpell is the onelie meane by the which GOD from the beginning of the worlde hath alwaies ſaued his electe, bHebre. 1 Actes 4.and therfore began to declare it in the beginning of cGene. …the worlde to Adam, as Moiſes declareth, and afterwarde it was declared and preached manifeſtlie & plainelie by Ieſus Chriſt himſelfe in his owne perſon & by his Apoſtels dRoman, 1. a …. Peter. 1. We call Goſpell that happy tidinges which GOD by his onelie grace and merciemercy hath declared to his Church from the beginning of the worlde, that is to ſaye, whoſoeuer beleeueth in Ieſus Chriſt, ſhalbe ſaued eRoman. 5 Iohn. 6.
27 Hovv it is to be vnderſtande that vve hauehave ſpoken of the auctoritie of the vvoorde vvritten, and if it be neceſſarie to tranſlate it into all languages.
THirdly, when wee ſaye that the Goſpell ſo written and regyſtred as God hath geuen it vsus, aRom. 1.is the onelyonly ordinary meane, with the whiche the ſpirite of God is ſerued to ſaue man, by reaſon whereof this word is called the word of lyfe bIohn. 6. Actes. 1. Philip. 2.and of reconciliation c1. Cor. 5.: Wee doe not reſt nor ſtay vponupon ſyllables, neyther vponupon paper and ynke, neyther vppon a Goſpell hanged about ones necke, or read, ſpoken, or pronounced onelye as theſe Charmers doe their charmes, neyther a Booke finely carued and gylte, or worſhipped by ſenſing, and other fyne inuentions: but exclude all fantaſticall inuentions, whiche euer hauehave ſerued the Deuyll. and vnderſtande that to bee the Goſpell which is well and trulye preachedd Roma. 10 1. Pet. 1. and expounded, ſo that the ſubſtaunce thereof bee well vnderſtande by the people, and to laye it vp in their hartes, where it maye bryng foorth the fruite of true repentaunce by fayth eMark. 13. Actes. 10, as Saynte Paule and Saynte Peter hauehave expreſſelye declared. Alſo Ieſus Chriſt dyd not ſay to his Apoſtels, fIohn. 18.goe reade the Goſpell in an vnknowen toung, and woorſhyp the booke wherein it is wrytten, but hee ſayde, goe and preache the Goſpell to all Creatures. But howe ſhall they beleeue wythout vnderſtandyng? gRoman. 10.For fayth commeth by hearyng: as ſayth Saynte Paule. And howe ſhall they vnderſtande that which is ſoong or reade in an vnknowen toung, or not ſyncerelye and trulye expounded? h1. Cori. 14Howe alſo ſhall thoſe bee confyrmed in the holye and true doctrine, and comforted in all theyr temptations, and aduertiſed to knowe the falſe doctrine from the pure expoſition of the Chriſtian religion, iRoma. 5 2. Timo. 3.but in meditation and readyng of the woorde of God kPſal. 1.nyghte and daye, as ſayeth the Prophet Dauid, and conferryng together diligentlye the ſextes of the holye Scripture? lActes. 17 Iohn. 5And ſo hath it beene alwayes vſed in the Churche, vntyll the Deuyll by the iuſte punyſhement of God, dyd put awaye thys lyghte, to brynge in hys darckenes before it was perceyued. Sayncte. Peter is wytnes, wryttyng to all the faythfull when he prayſeth them for the dilligence whiche they tooke to Reade and vnderſtande the Prophet m2. pet. 1,rightlie. For he knewe when the Lorde had ſayde to him feede my ſhéepe nIohn. 21., was to be vnderſtande of the preachinge of the woorde of lyfe oActes. 20.. As Saint Paule expounded it and practiſed it.
Yet notwithſtanding, wee doo not ſaye, that euerie one ought to be a Doctour and expoſitour of the holye Scrypture. For this office appertayneth to thoſe which bee called and ordayned lawfullye to doo it in the Churche. pRoma, 10.But wee ſpeake of readynge the Scrypture, to be confyrmed in that which hath bene expounded, and to reiect the falſe Doctrine of falſe Paſtours, and Teachers. And we deny that the reading of the holie Scripture, and the preachinge of the ſame (for the which the Doctors and Paſtours be ordayned in the Church, q1. Cor. 4. 1. Cor. 1▪and not to Sacrifice rHebr. 10a newe Ieſus Chriſte, or to bring in a ſtraunge Language among the common ſ2. Cor. 4.people) maketh heretikes. But on the contrarie, there is none other meane or way in the worlde, to driue awaye all hereſies t2. rimo. 3.. And whoſoeuer taketh awaye or letteth the readyng of the Scripture, taketh awaye incontinent the onelie meanes of conſolation vRoman. 15. Iames. 1, and the ſaluation of the poore people xLuke, 1 Actes. 13. Ephe. 1.
28. Hovv the holy Ghoſt is ſerued vvith the exteriour preachyng of the Goſpel, to create faith in the hartes of the elect▪ and to harden the reprobate.
FOurthly we ſaye, that as this exteryour preaching of the Goſpell is a ſauour or odour of death to the Rebels, whych harden them ſelues, lyke wyſe is it the ſauour or odour of lyfe to the children of God, a1. Corin. …not that thys force and vertue to ſaue is in the noyſe or ſounde of the woorde, or that it commeth from the power of him whiche Preacheth, b1. Corin. 13but becauſe the holie Ghoſte of whoſe office we ſpeake, is ſerued with this externall Preachinge, as with a trunke or conduite, which entreth and pearſeth vntounto the verie depthe of the ſpirite, as ſayth the Apoſtle, cHebre. 4. Iames 2, 1. Peter. 1for to make by his onelie grace and goodneſſe the vnderſtanding of the Children of God capable and meete to conceyue and vnderſtande this highe myſterie of their Saluation by Ieſus Chriſte dActes. 16, Ephe. 1.Moreouer to reforme and renew their iudgementes, whereby they maye approue that to bée the ſapience and wiſedome of GOD, whiche our ſenſe and reaſon eſtéemeth to bée follie e1. Corin. 3. Moreouer to correcte and chaunge their wyll, ſo that with an ardent affection they maye embrace and appropriate to them ſelues the remedie which is geuen them, and ſhewed foorth in Ieſus Chriſte fPhilip. 1. Actes. 3.againſt diſpaire, into the which without the ſame they ſhoulde fall perforce headlong through the preaching, of the law. gEphe. 2.Nowe yee maye ſee how the holye Ghoſ by the preaching of the Goſpell healeth the wounde whyche the preaching of the lawe hath diſcouered and layd open. hRoma. 6.Here ye may ſee how the preaching of the Goſpell createth in vsus the gift of fayth whiche commeth incontinent, and apprehendeth in Ieſus Chriſt al that is neceſſarye to ſaluation, as hath bene ſhewed heretofore.
26. Another fruite of the preaching of the lavv, after the preaching of the goſpell beginneth to vvorke.
NOwe among the benefytes of Ieſus Chriſte dwellyng in vsus, as it hath beene declared, this is not the leaſt, to create in vsus a pure harte aPſalm. 51. 2to knowe, bIerem. 2.to wyll, and to doo that which is of God, cPhil. 2. bthat is to ſay, to take pleaſure, and to ſtudye to ſerue God dRom. 7. ein ſteede where wee were before ſlaues of ſynne, eRom. ….enemyes of God, fEphe. 2.and coulde not onelye thynke anye good g2. Cor. 3.By this meanes the preaching of the lawe beginneth to chaunge the effect in vsus, after that our diſpoſition is chaunged, in ſuche wyſe, that in ſteede where it made vsus afrayde, it comforteth vsus, h1. Iohn. … 2. Peter. …in ſteede where it ſhewed vsus our condemnation readye prepared, it ſerueth vsus nowe for a guyde to ſhewe vsus iIerem. 31 Roma. 7the good workes, into the which wee be prepared to walke in them. kEphe. 2In ſteede that it was a yoke vnpleaſaunte and importable, nowe it is agréeable to vsus, eaſye and light. lMath. 1…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 vsus, whyche ſtriue againſt the ſpirite. But faythe whyche mRoma. 7is the teſtimony of the ſpirite of God, teſtifying in our hartes, nRoma. 8.aſſureth vsus, that the malediction and curſſe of the law is wyped out, oRoma. 8.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 hauehave the victorie, although it ſéemeth that hee taryeth long, pRom. 6.but eſpecially▪ death ſhall be the meanes of our victorye qIohn … 1. Corin. 5 H…b…. ….. This heauynes and ſorowe doth not thruſt vsus into any deſpaire, but inciteth and moueth vsus feruently to praye to our father▪ to fortifye and ſtrengthen vsus more and more. r…oma. 8So that by this meanes ſhall be accompliſhed and fulfylled in vsus 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▪ ſPhilippi. 3Wherfore 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 hauehave 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 hauehave inuented, in the ſteede of the true confeſſion and repentaunce, nor appoynte to God anye other ſatiſfaction then the ſacrifice of Ieſus Chriſt onelyonly.
30 The ſecond meane vvhichwhich the holye Ghoſt vſeth to make vsus reioice in Ieſus Chriſt▪ and vvherefore the Lord is not onelyonly content vvith the ſimple preaching of his vvord.
WE hauehave ſayde before, that the SacramentesAuguſt. 2 booke de doctr▪ chriſtia. bee the other meanes and inſtrumentes wherewyth the holye Ghoſte doeth appropriate and ioyne to vsus, 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 vsus, we muſt firſt reſtraine the ſignification accordyng as our nature mayS. Chriſo hom…l. 83▪ vpō ſaint Mathew. 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 vsus, is not onelyonly contente to declare to vsus ſimply the meanes by the which it pleaſeth hym to ſaue vsus, and to vſe an incomprehenſible ſweetneſſe and mercye, in teaching vsus his wyl by mortall men lyke to our ſelues, aDeut. 18, philip. … …, Cori. 5and as it were dallying with vsus as nurſes▪ doe with lytle chyldren: b…. Theſ. …but principallye for to heape in vsus a number of his infynite mercyes and goodneſſe, would ioyne to the preachyng of hys worde certayne thynges to doe▪ 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▪ and meanes of doyng all theyr vnderſtandynge is moued to geue conſent to y• 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• affaires of the worlde with ſuch incōprehenſible goodneſſe of God) nowe is an open court of iuſtice, when the poſſeſſion or property of a thyng is iudged to one▪ they vſe certayne ceremonies and meanes in doing the acte of taking poſſeſſiō. Or in execution of proceſſe likewiſe. For to aſſure vsus▪ and alſo to witneſſe to others that ſuche or ſuche thynge▪ appertayneth to vsus, namely in our cynyll and wordly affayres. Or when a Notarys doeth ſignifie a teſtimoniall, and put to the names of the Witneſſes, beſide▪ 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. cRom. 4,So lykewyſe from the beginning of our Lorde God, not beyng onelye contented to ſhewe vntounto 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. d…b…. 11.And afterwarde in renuing this couenaunt of grace & mercye to Abraham, hee ioyned to it the Sacrament of Circumciſion eGene. 1…. And alſo in the tyme of Moyſes hee ioyned to it the ſacrament of the Paſcal fExod. 12Lambe, with other ceremonies almoſt infinit, whiche were alſo Sacramentes repreſentyng vntounto 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▪ 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 gIohn. 4: 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 vsus the kingdome of heauen: yet we poſſeſſe it not but by hope, hRoman. 8 1. Corin. 1…ſo long as we be here vponupon earth, wherein it is neceſſarie that we doo encreaſe and perſeuer vntounto the ende iEphe. … ▪.
31 The diffinition of that vvhichwhich is called a Sacrament.
THeſe …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 vsus 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 vsus vnderſtand by his word, as alſo thoſe whiche he worketh inwardly in our hartes, aRom. 6. Galat. 3. …. Cor. 1. 10 Augu. 10 vpō ▪ Iohn 8.to ſeale and ratifie in vsus the ſaluation bRoma. 4which wee doe not poſſeſſe as yet but by fayth and hope. Moreouer for to ſtyrre and quicken vsus on our parte, as well concernynge▪ our dueties towarde hys maieſtie, a… to our neyghbours▪ d…. Cori. 10., 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 vsus eRom. 6. Ephe. 6., in ſeruynge hym as our God, and louing our neyghbours for the louelove of him fIohn. 13. …. Iohn. 4.
32▪ The difference betvvene the ſacramentes of the olde couenaunt▪ 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• comming of Ieſus Chriſt: a1. Cor. 10. Heb▪ 20but thoſe of the newe alliaunce, be eſtabliſhed vntil the conſummation & end of the world bHeb. 12.. 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 c1. Cori. 10 S. Augu. 19. cap. 14 agaynſt Fa…ſtine.. The thirde difference is in the ſignes & ceremonies which differ much d1. Cori. 10 Auguſti. 2. booke againſt Parmeniū c. 37 S. Augu. in y• epiſtle to Lam. … 3. booke of Chriſtian doctrine..
The fourth is in the number of them, and in the meaſure of the ſignification. For as ſayth Saynct Auguſtyne, … we hauehave nowe fewer Sacramentes then our elders, more eaſye, and of better ſignification, and by conſ…q… of more greater efficacy▪ and power. Here be all the dyfferences which we fynde …Spand…d to conclude the one and the other … proceed… and come from … … that is to ſaye from the goodnes of God fHebre. 1.onelye, and they both tend…ne other ende but to make man … of Ieſus Chriſt; to enioye eternall… ▪ as S. Paule declareth, g1. Cor. 10▪and alſo Sainct Auguſtine hAuguſtine … vponupon Iohn. 26. tract. … alias..
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 …ales of the …angell…l▪doctrine preached▪ in the Church of God, it foloweth y• where ther is no word o… God, ther can neither be faith, nor ſacrament, aAuguſtine vponupon Iohn 13. ho… ▪whereof …nfue…h two things wel to be noted although they hauehave bene verye euyll conſydered heretofore.
The firſt, all the ceremonies and ſacramentes▪ inſtytuted by the inuencion of man, whatſoeuer they be▪ are euen as many ſa…religes againſt God. For as it belongeth to him only to promiſe, alſo it pertaineth to him to put to y• ſeale. bGalath. …. 1. Cori. 1…Wherfore al thoſe which hauehave 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, hauehave falſified the ſeales of his maieſtie. Wherfore we be contented & ſatiſfyed with thoſe which God hath promiſed vsus and appoynted by his worde.
The ſecond, that where the worde is not preached and expounded in thadminiſtration of the ſacraments, but onelyonly lyfted vp & miniſtred in an vnknowen language and mingled with the inuention of mans brayne▪ there muſt néedes be an horrible pollution, and prophanation of the holie Sacraments of our Lorde God.
34. VVhichWhich 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 vsus nearer and nearer to Ieſus Chriſte to receyue our ſaluation aRoma. 4. 1. Cor. 10.
Secondlie, the holie Ghoſte is ſerued with both thoſe inſtrumentes, and yet doth not cōmunicate or impart to them his vertue, but all the vertue ſpringeth from him onelyonly bRoma. 2.
Thirdly, as we hauehave ſayd before, the word ſerueth vsus to no purpoſe, except it be preached intelligibly, and as it maye1. Cor. 2. be vnderſtande: and further except that which it declareth & repreſenteth to vsus, 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 ye ſacramēts, that is to ſaye, if we bring not fayth, which is the onelie meanes to receyue that which is preached to vsus repreſented and offered by the ſame word, much leſſe doo they ſerue vsus to ſaluation. But contrarywiſe, in deſpyſing them by our incredulitie, and reiecting that goodnes which god offereth with the ſame to vsus. wée ſeale our owne condempnation cAuguſtine 13. hom vp on Ihon. 1. Co. 10. 11 1. Peter. 3 Actes. 15 Auguſt. 13. booke of Chriſtian doctrine.. 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 dAuguſt. 26. homil. vponupon S. Iohn 2. booke againſt Parmemū 8. c the ſeconde booke. 22. c agaynſt Perilion.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 hauehave in common. And followeth what they hauehave properlye by them ſelues. Fyrſt as the ſacraments be appertayninge and dependynge vponupon thea Auguſt. 13. homil vponupon S. Iohn. worde of God, and alſo be ordayned to ſeale that which is already in vsus, that is to ſay the vnion and coniunctiō whyche wee hauehave alreadye by fayth in Ieſus ChriſtebRoma. 4 it appeareth playne, lye that the true preachinge: of the worde, muſte ſymplye▪ 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 ofAl the Fathers make mention of this cuſtom. hys fayth before h… bee receyned, to Baptyſme, cc Acts. 4. g. & n. c.whyche is a publyke and autentike ratificatiō of our Chriſtiantye. Therefore Saincte Paule eſpecially required that euerye one examyne himſelfe before he come to the table of our Lordd1. Cori. 1…
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, eAuguſt. in the queſtions vponupon … • Leuiticall queſtion.but the Sacramentes can neuer bée lawefullye mynyſtred wythoute the worde: fAuguſtine 13. homily vponupon ſaint Iohn.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.
Thyrdelye, for aſmuche as wythoute fayth we hauehave no parte wyth Ieſus Chriſte, and ſo conſequentlye wythout fayth we hauehave no part in the kingdome of heauen, gRom. 14. d Iohn. 3. d Hebre. 11. bfor the preachinge of the worde is the onelyonly ordinary meane wherwith the holye ghoſt is ſerued, to create in vsus true faythe, as wee hauehave ſhewed here before according as ſainte Paule hRoma. 10. cſayth, that fayth commeth by hearynge.
Wherupon we conclude that the preachyng of the worde of God is the onelyonly neceſſarye meane to ſaluation, for thoſe which be within age of diſcretion, except it pleaſe God to worke extraordynarilye in the harte of ſome one, and ſo hath not the vſe of the Sacramentes. But to bring for the fruite, true faythe muſt go before, as we hauehave declared iHebre. 11. band he y• hath faith hath attayned to Ieſus Chriſte, and conſequentlye eternal life: kIohn. 6. cIt foloweth neceſſarilye that firſt we muſt hauehave title and right to eternal life, before we can diſcerne rightlye the lActes. 4. g &. 8. g. &. 10Sacramentes. But thoſe which hauehave fayth, and yet hauehave not the meanes to be partakers of the Sacramentes, ſhall not be depriued nor excluded from ſaluation. For the neceſſitie of the Sacramentes extended not ſo farre as to exclude thoſe out from eternall life which cannot enioye the vſe thereof, but thus farre to hym that deſpiſeth them, which no doubt is an act of infidelitie, & worthye of damnation, if he reknowledge not his fault. As S. Bernard hath very well declared, nBernarde in the. 77. epiſtle to Hugo S. Vic…or.Saying that it is not y• priuation or lacke of Baptiſme which damneth ſome: dut the contempt of it. Wherefore, we do content our ſelues with that order which is appointed in the ſcriptures, as is aforeſayd.
Now he ought not to be called a contemner of the Sacramentes, whiche hath not the meanes to communicate with thē according to y• rule of the ſcriptures eſtabliſhed in the Church of God.
Fourthly, for as much as the ſimple word preached, toucheth but one of our ſences, but the Sacramentes touche more as the ſighte and other corporall ſences, and alſo be diſtributed with expreſſe Ceremonies, and of greate ſignification: So it is eaſie to be perceiued how neceſſarye it is to vsus, the vſe of the Sacramentes to encreaſe & entertayne our fayth oS. Chry. 1…. homely vponupon S. Marke.which after a maner to ſaye touch our fynger and eye, and alreadye taſteth and féeleth in effect, the commoditie of that whiche wée looke for, as though we had it and poſſeſſed it alreadye, and therefore ſo farre is it from vsus, …o diſpi…e the holye Sacraments, that on the contrary we proteſt that we cannot worthely as our duty is, extol and magnify the dignitye and lawfull vſe of the Sacraments.
36 Howe there is but two Sacramentes in the Chriſtian Church.
IN this maner and ſignificatiō we fynd but two Sacraments ordeined of God, for y• perpetuall vſe of all his Churche: as alſo S. Auguſtine aAuguſt. 3. booke of Chriſtian doctrine. 100. qu…ſt., … S. Ambroſe, b did content them ſelues with two & no more. That is to ſay, the holy Baptiſme, which ſucceaded the Circumciſion, and the holye Supper which ſucceded the paſcall lambe. For in theſeS. Ambroſo in the tract. of Sacraments. two Sacramentes bee repreſented to vsus our full and perfecte ſaluation, and in this reſpect ſucceded not onelye a part of the aunciente Sacramentes but all in general. For the plainer vnderſtanding hereof wee wyll ſpeake fyrſte of them generallye, and after of eche of them particullarly.
27. The foure pointes vvhiche be to be conſidered in the declaration of this matter.
THere be foure principall poynctes which we cōſidar in the ſacraments
The firſte is concerning the ſignes
The ſeconde that which is ſignified by them.
The thyrd the coniunctiō of the ſignes and the things ſingnified
The fourth touching the manar by the which they participate as well the ſignes as the thinges ſignified.
38. The firſt point is to vnderſtand what we doe meane by the name of ſigne, in this matter of Sacramentes, and wherefore the Lorde did choſe for ſignes the moſt vulgar and common thinges.
COncernyng that whyche we call ſigne, we mean not by that word a bare ſigne, naked and empty, as a thynge repreſented or paynted by a Paynter, or ſome other ſimple memorial, but we vnderſtand of ſignes which repreſenteth to vsus moſte great and excellent thinges, declared effectuallie in the liuely word of God, as hereafter we ſhall declare. Alſo in theſe Sacraments bée offered ſpirituallie and veritablie thoſe thinges which be outwardlie repreſented by them. Moreouer, it is to be noted that we doo comprehende vnderunder the name of ſignes, not onelyonly the materiall thinges of the Sacraments, as the water of Baptiſme, the breade and w… in the ſupper, but beſide the word ioyned with the ſignes (which declareth the wyll of God in vsus, being preached and expounded plainlie) we vnderſtand furthermore by the name of ſygnes, the Ceremonies ordayned of God in all this myſterie, the which hauehave no leſſe ſignification then the materyall thinges, to th… which Ceremonies it is not lawfull for man to ioyne or put to any newe thinges, neither to diminiſh without ſacriledge: I ſpeake of thoſepage missing ſpirituall of theyr owne nature, but by the ordinance of Ieſus Chriſt. For water of his nature is made to waſh when we wyll wette vsus with it. Breade and wyne is to nouriſhe the bodye beynge eaten & dronken. But in the Sacramentes theſe thinges hauehave another purpoſe clean contrary, as we ſhal ſay▪ hereafter We may vſe a ſimilitud for yt better vnderſtāding hereof. Take ware which is faſtened to a writing or publike inſtrument, and it differeth not from other Ware of it ſelfe, but onelye becauſe of the vſe to the which it is appointed, that is to ſaye, to ſerue for a teſtimonie that the inſtrument is effectuall and auaileable, the whiche it hath not of nature, but by the ordinaunce of man. But concernyng the Sacramentes they be ordeyned of God for a more excellent couenaunt.
40. From whence procedeth this alteration & the errour of thoſe which make a charme▪ or ſorcerie of the ſacramentall wordes.
THis mutacion then whereof wee ſpake chaungeth not the ſubſtance of the ſygnes neither of bread, water and wine, but onelyonly the vſe of them, and is done by the holy ghoſt, according to the ordinance of the good wil of God which is teſtifyed to vsus by that promiſe whereto the ſigne is ioyned, and not by the pronuntiation of wordes, after the maner of Sorcerers or charmers, but the promiſe is as the ſoule of the ſygne ſo accordingly the water, the bread and wine, become Sacramentes, that is to ſaye, verytable ſignes, of thoſe thinges which the worde promiſeth and which be repreſented by them.
42. The ſacraments be no ſacraments without the vſe of them.
FOr as muche as this mutation or chaunge is onelyonly in the vſe thereof it foloweth alſo that before, or after thadminiſtratiō of the ſacraments it taketh no place, but onelyonly during the action & the vſe to the which this chaunge or mutation tendeth.
43. The ſecond point is of the thing ſignified in the Sacramentes.
THe promyſes whereto the Sacramentes bee ioyned as Autentyke ſeales, tende to one onelyonly Ieſus Chriſt. For aG…la. 3 …. Cor. 10it is he onelye which is declared to vsus, 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 ou… fayth, wherewith we doo embrace him, and to aduertiſe vsus of our duety, a…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 …itably, and without any fraud on Gods pa…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▪ & not by the vertue of woordes pronounced, (for it is for…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▪ which worketh, that notwithſtāding Ieſus Chriſt being as he is man corporallye in heauē abſent from vsus, as the ſcripture witneſſeth, yet neuertheleſſe is preſented truly and verely to vsus, ſo that our fayth do embrace him in ſpirit inwardlye, as the ſignes do repreſent to vsus outwardly, lyſting vp our mindes into heauen, for to enioy and poſſeſſe him more effectually, and ioyne vsus 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 hauehave ſaid) be ſo knyt and ioyned together & yet neuertheleſſe not confounded the one wt the other▪ but a diſtinction betweene thē, concerning y• exterior & outwarde ſigne it is receiued by a corporal & natural maner, aſwel of y• faithful as y• vnfaithful, but to diuers ends & purpoſes. For the faithful receiuinga Iere. 4 booke chap. 13 the thing ſignified wt the ſigne, do perceyue augmentation and encreaſe of theyr faith vntounto ſaluation & eternal life. But the vnfaythfull not receyuing but the bare ſigne onelyonly, 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 hauehave already declared, that the onelyonly meane to cōmunicate 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 cCiprianſermon of the ſupper of the Lord Auguſtine vponupon Iohn 25. treatiſe Origen vp on Math. 11. ca. 15.embraſing that which God promiſeth vsus by his worde, and offreth to vsus by the exteriour ſigne, or to ſpeake yet more properly, in ioyenynge our ſelues more nerer then we were before vntounto Ieſus Chriſt. bAuguſtine ſermon of ſacramentes the. 2. fearie of Baſter. Proſpere in y• booke of ſentences Innocen. 3 booke. 3. cap.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 vsus with Ieſus Chriſte: whiche was the cauſe of the primatiue Church did ſinge ſurſum Corda, that is lyfte vpd Hillary. 8 booke to the Trintie. 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, aActes. 22 Roma. 6 1. Cori. 6 Epheſ. 5 Titus. 3 1. Peter. 3 Galat 3 Colo. 2is 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• 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 vnderunder the water, or the water vponupon 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 b1. Cor. 1 Epheſ. 4, 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 cMark. 2… Mark. …6that 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 onelyonly the Church is made clean: d1. Pet. 2. dMoreouer one vniformity is appointed and common to al e1. Cor. 12 Epheſ. 4and to one end and purpoſe, which declareth the concorde and charitye whiche wee ought to hauehave together.
The meane whereby this is communicated to vsus, is ye holy ghoſt, fIohn. i 1. Cor. 12fréely cō municated to the electe, who condiſcendynge to our infyrmitye, will be ſerued by a mortall mā ordained & appointed in the Churche for that ende gMath▪ 28. Secondlye with the worde hEpheſ. …truelye and intelligybly pronounced & expounded ſo that it may be vnderſtād & beleued. And for the third y• exterior oroutward ſigne with the ceremonies aforeſayd, yet neuertheles wtout cōmunicating 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. i1. Cori. 3 Mark. 3 1. Peter. 3▪
The meanes of our parte is fayth, acording as fayeth S. Auguſtine kAuguſtine vponupon Iohn 80. homily.. The word maketh vsus cleane, not being ſpoken or pronounced onelyonly, but being beleued. Now this fayth commeth not of our ſelues, but is freelye geuen vsus lEpheſ. … Philip. …in dewe tyme, …o that we be of the number of the elected m2, Theſ. …, the which ſecrete wee leaue to god to iudge. For it is he which knoweth thoſe that be his n2. Tim. …. Notwithſtanding we accepte all thoſe as faythfull which make exterior profeſſion, if it appeare not to vsus the contrary, leauing the iudgemente of the Hypocrites to God, which ſhall reueale them, and iudge them in his good tyme, o1. Tim. …and pleaſure.
48. For what cauſes the younge children of the faythfull be baptiſed.
COncernynge younge Children, becauſe theyr fayth is vnknowne to vsus, and we hauehave ſayde before, it is requiſite that they be partakers of the fruites of the ſacraments aActes. …, and it is not very likely that they hauehave faith, becauſe they hauehave not the vſe of vnderſtanding, bDeut. 1 Roma. 10excepte God do worke in them extraordinarilye, the which appeareth not to vsus, neuertheleſſe we ceaſe not to communicate to them Baptiſme.
Fyrſte, for as much as there is now the ſame cauſe in Baptiſme which was ſometyme in Circumciſion, which is called by S. Paule, the ſeale of ryghteouſneſſe which is by fayth cRoma. 4: and alſo by expreſſe commaundement of God, the male children were marked the eyghte day dGeneſ. 17.
Secondlye, there is a ſpeciall regard to be had to the infantes of the faythful. For although they hauehave not faith in effecte ſuche as thoſe hauehave that be of age, yet ſo it is, that they hauehave the ſeede and the ſpring, in vertue of the promiſe which was receyued and apprehended by theyr elders. For God promiſeth not vsus onelyonly to be our God, if we beleeue in him, but alſo y• he wil be the God of our ofſpring and ſeede, yea vntounto the thouſand degrees eGene. 17 Exod. 20, that is to the laſt ende. Therfore ſayde S. Paule that the chyldren of the faythfull be ſanctified from their mothers wombe f1 Cori. 7. By what right or title then do they refuſe to geue them the marke and ratification of that thing which they hauehave and profeſſe alreadye? And if they alledge yet further, that although they come of faithfull elders or parents, it followeth not that they be of the number of the electe, and by conſequent that they be ſanctifyed. (For God hath not choſen al the children of Abraham and Iſaac gRoma. 7.) The anſwer is eaſy to bee made, that it is true all thoſe bee not of the kingdome of God, which bee borne of Faythfull parents, but of good right we leaue this ſecret to God for to iudge, which onelye knoweth h2. Tim. 2it, yet notwithſtanding we preſume iuſtly to be the children of God, all thoſe which bee iſſued and diſcended from faythfull Parents, according to the promyſe iGene. 17 1. Cori. 7. For as much as it appeareth not to vsus the contrary. According to the ſame we baptiſe the younge children of the faithfull, as they hauehave vſed and done from the Apoſtels tyme in the Churche of god kOrigen▪ 5 booke vponupon the epiſtle to the Rom., and we dout not but god by thys marke (ioyned with the prayers of the Church which is there aſſiſtant) doth ſeale the adoption and election in thoſe which he hath predeſtinate eternallye, whether they dye before they come to age of diſcretiō: or whether they liue to bringe forth the fruits of their faith, in due time and according to the meanes which god hath ordeyned:
49. Application of all that goeth before of the Sacrament of the Supper and the right vſe thereof.
THe ſignes of the ſacrament of the Supper be bread and wine. The ſubſtanciales ceremonies, accordinge to this holy worde (to the whiche no man hath anye more power to adde or diminiſhe, then to make new promiſes of newe Sacramentes) aMath. 29 Mark. 14 Luke. 25 1. Cor. 11be concerninge the minyſter, who repreſenting Ieſus Chriſt, after the rehearſinge and expounding the ordinaunce of the lord, with inuocation and publyke prayers, then to breake the bread and diſtribute to the people, and lykewyſe the cuppe. Alſo for thoſe which receyue the ſupper, with the miniſter particulerlye in hys office it is for them to take, eate, and drinke: and finallye altogether to render thankes with one hart and with one monthe.
The thing ſignified is the ſame which the doctrine preſenteth and declareth to vsus ordinarily. And of Baptiſme likewyſe▪ that is to ſay, Ieſus Chriſt b1. Cor. 10conceyued, borne, crucified, dead, buryed, ryſen, aſcended into heauen, to be made for vsus the entrie and perfecte ſapience, righteouſnes, ſanctification and redemption. c1. Corin. 1So thē we doubt not but according to the promiſe of our God, the verye body and the very blood of the Lord▪ that is to ſay Ieſus Chriſt himſelf, with all his goodnes and treaſures, is offered to vsus verily and withoute fraude, to be receyued of vsus inwardly in fayth, by the vertue of the holye Ghoſte, into euerlaſting life, euen as verely as is offered to our outwarde ſences the breade and the wyne, for our corporall ſuſtenaunces and lyfe, whiche for this cauſe is called the body and bloud of Ieſus Chriſt, that is to ſay, they be the very exterior ſignes and corporall markes, of that which the Lord offereth ſpirituallye on his parte, that is to ſay, of the very body and blood of Ieſus Chriſt: For it is an accuſtomable maner of ſpeaking in the matter of the Sacramentes, to geue to the ſigne the name of the thing ſignified by it. As it is ſayde, that the Cup is the new alyaunce dLuke. 22or couenaunt, that is to ſay: the marke and true ſigne of the new couenaunt, which is made by the ſheddyng of the precious bloode of Ieſus Chriſte. So is ſayd alſo that the Circumciſion is called the alliaunce eGene. 17, that is to ſaye the very ſigne and ratifycation of the alliaunce. Alſo the Lambe is the paſſage fMath. 26 Mark. 14 Luke. 23, or paſſeouer. Item the ſtone in the Deſert was Chriſt g1. Cor 10, that is to ſay: verely repreſenting Chriſt. Alſo it is ſayd of S. Paul concerning this matter, h1. Cor. 10that the breade is the communion of the bodye of Chriſte, that is to ſaye: the true ſigne or gage of the communion which we hauehave with Chriſt. And this expoſition is not forged by vsus, but expreſſely and playnely obſerued by all the auncient Doctours of the Churche, as foloweth: in that the bread is broken, is repreſēted to our ſenſes the paſſion of our Lorde, which was broken with dolour and ſorrowes of death, and the iudgement of God in his bodye and ſoule for vsus. In that it is diſtributed, and the cup lykewyſe to all the Communicantes, repreſenteth to our ſenſes, that Ieſus Chriſt him ſelfe with all his treaſures and benefites is geuen to vsus of God the Father into eternall lyfe.
¶ Theſe places followyng be alledged by the Fathers, touching this expoſition.
Irene agaynſt the Valentians, Tertulian agaynſt Martion, Origine vponupon the booke of numbers, hom. 16. Item vponupon ſ. Mathew, 15, &, 26, chap. Item vponupon the Leuit. homely. 7, …, 9. Item againſt Celius, 8, booke. Cyprian, 6, epiſtle of the firſt booke, and the, 3▪ epiſtle of the ſecond booke. Item in the ſermon of the ſupper, Athanaſe vpō ſ. Mathew chap▪ 12. Ambroſe vponupon the firſt to the Corin, and fourth booke of Sacramentes, Chapter, 4. Chriſoſtome vponupon ſaynt Mathew in the perfecte worke, homely, 11. VponUpon the, 2, Corint. hom. 27. VponUpon the Pſalme. 22. Item in an epiſtle to Celarius, Auguſtine vponupon the Pſalme, 8, &, 89. Item Auguſt. vponupon the wordes of the Apoſtle ſeconde ſermon. Item in the ſermon made to the children, as Beda reciteth in his collection. Item, 3, booke of the Trinitie chap. 4, &, 10. Item agaynſt Faſtus, xx, booke, chap. xxi. Item of the citye of God. Item vponupon the, 54. Pſalme. Item vponupon, xxvi, homily vponupon Saynt Iohn. Item vponupon Saynt Iohn xxvii, treatiſe and, 6, chapter, and 30, treatiſe, xxi, chapter, xxv. Item vponupon ſaint Iohn tract, xx, and▪ 30. Item againſt Adamantus chapter, xi…. 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 vponupon Saynt Iohn, 4, booke, chap. 14. Item in the Epiſtle to Calo…rius. Theodorete in the firſt and ſecond dialogue againſt the heretickes, touching the verye bodye of Ieſus Chriſte. Heſichius the twentye booke vponupon the Le…iticus the eyght chapter▪ G…la…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• as verelye as we take and eate the bread and drink ye wine by a naturall maner, the which in continent after by digeſtiō 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 ye right hande of his father, cōmunicated to vsus, that we may be fleſh of his fleſhe, n1. Cor. 10 Ephe. 5and bones of his bones, that is to ſaye, being knytte oIohn. 17and incorporated with him by faythe, pColoſ. 2oure ſoules and oure bodyes doth attaine to eternall life: yea euen whyleſt we be in this world his ſpirite doth ſanctifye and gouerne our bodyesq Iohn. 6 and ſoules, to dedicate and ſacrifice all our lyfe to his ſeruice rRom. 8., and to the charitie of our neyghbours for the louelove 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 vsus the bonde and knot whiche ought to bee betweene vsus all, as the myſticall bodye of Ieſus Chriſt our heade, according to the publike and common proteſtation which we do make ſ1. Cor. 10. &. 12. b..
The conuenaunce & agréement of the thinges ſignified, with the ſignes & ceremonies, is very euident and plaine by this which we hauehave already ſayd: namelye that as one loafe tAuguſtine in the ſer… of the …craments of the faythfull in the 2…erye of …aſque.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 vntounto vsus the agréeing of the ſygnes with the ſignifycation, whereof wee hauehave ſpoken heretofore, that is to ſaye the knotte and vnyon whiche we hauehave 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 vsus, bee ſuche as ſaint Paule hath expreſſlye touched v1. Cor. 11.togeather left to vsus 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 hauehave ſayde afore) is fayth, xIohn. 5. f. &. 6.and therefore ſayde ſaincte Auguſtine, he that is not of the bodye of Chriſte, yProſper in his booke of ſentēces S. …ro. vponupon Eſai 6… c…. and on Iere. 4 booke. 22. … Auguſt…ne of the lyfe of God. 25. cap. 21.eateth not the bodye of Chriſte, and (as he ſayde in an other place,) the heretykes which be withoute the Churche, maye wel hauehave the ſacrament, but not y• benefyte of the ſacrament, from whence it foloweth▪ that a man muſt proue hymſelfe, according to the doctryne of the Apoſtle, a1. Cor. 11. fthat is to ſaye, enter into our ſelues, to ſee if we hauehave 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 onelyonly 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 hauehave 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 ye circumciſion was in Abraham a ſeale of the righteouſnes of faith, bRoma. 4▪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 c1. Cor. 12.
The declaration of the death of Ieſus Chriſt, & conſequentlie of all that which he dyd for vsus, with thankes geuing for the benefites receyued, and the examining and prouing of our ſelues, be of the ſubſtaunce of the ſupper, d1. Cori. 11& therfore cā 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 hauehave not the vſe of reaſon, as younge chyldren and ſuch lyke, e1. Cor. 11nor to thoſe which hauehave not made profeſſion of theyr fayth, fActes. 8or which be Iudged vnworthylie, that is to ſaye, excommunicated by the right iudgment of the Churche gMath. 28 1. Cori. 5, 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 onelyonly 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 intoIohn. 14 & in manye other places. eternall life.
51. Wherefore the holye ghoſt is called the conſolator or comforter and to vvhat purpoſe and ende the afflictionsActes. 9 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 vsus to Ieſus Chriſt by fayth bRoma. 8 1. Cor. 1 Gala. 4, and he that hath Ieſus Chriſt hath all c1. Cor. 2, it foloweth that by him onelye our conſciences hauehave wherein to be ſo pacified, and ſo well contented and fullye ſatiſfyed, that namely we hauehave wherein to reioyce in our afflictions dRoma. 5 Iames. 1, for as much as we knowe and be aſſured, that they come not to vsus at aduenture, but bee ſente of hym, whoe hath reconciled vsus vntounto hymſelfe by Ieſus Chriſte, entreating vsus in the fame wyſe that hee hath done hys owne Sonne eRoma. 8, and ſo by lyttle and lyttle to learne vsus to hate ſinne, and deſpyſe the worlde f1. Peter. 3, and moreouer by this meanes hee moueth vsus to praye and call vntounto him more earneſtlye gCori. 1…. Roma. 8and deuoutlye: and alſo chaſticeth vsus in trying and prouing our fayth h1. Peter. 1, and in fine maketh vsus a ſhewe or a marke for all the world to looke at, to declare how great is hys vertue and power in thoſe which he hath armed and ſtrengthened with his holye ſririte i2. Cori. 4 Colo. 1.