A briefe and piththie summe of the Christian faith made in forme of a confession, vvith a confutation of all such superstitious errours, as are contrary therevnto. Made by Theodore de Beza. Translated out of Frenche by R.F.

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 a 1.1 coeternall and consubstanciall power of the father and the Sonne, in whom he is resident & from whom b 1.2 procee∣deth being one God c 1.3 with them, and neuertheles distynct in d 1.4 person.

2. Of the effectes properlie considered in the holie ghost.

THe infynit force & vertue of him is declared in the creation a 1.5 and preseruation of all creatures frō the beginning of the world, and prin∣cipally shalbe considered by vs in this present Treatise according to y^• effects which he bringeth forth in the chyldrē of God, in bringing with him his grace b 1.6 to make them feele the efficacie and vertue thereof, and, briefe to bring thē from degrée to degrée to the right ende & mark whervnto they be predestined* 1.7 before the foundation of the world.

3. The holie ghost maketh vs partakers of Iesus Christ by faith onelie.

THe holye ghost then is the same by whome the Father doeth put & kéepe his electe in possession of Iesus Christ his sonne, & consequently of all the graces which bee necessarye

to their saluation. But first it behoued y^• the same holy spirit make vs capable and méete to receyue the same Iesus Christe, the which he doth in creating a 1.8 within vs by his méere diuyne good∣nes and mercye, that whyche we call Fayth, the onely instrument b 1.9 to take holde of Iesus Christ, when he is offe∣red to vs, and the onlye vessell to re∣ceyue him.

4. vvhat meanes the holie ghost vseth to create and maintaine faith in vs.

HE vseth two ordinarie meanes, (neuertheles without cōmunica∣ting his vertue to them, but wor∣king by them, for to create in vs thys instrument of fayth, and also to mayn∣tayne and confirme it more and more: a 1.10 That 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 a 1.11 enemies of our own saluation by reason of our natu∣rall corruption, that yf God did but only aduertise vs that we should fynd our saluation in Iesus Christe, wee* 1.12 woulde make but a mocke of it, as the world hath alwayes done, and wil doe vntyl the ende of the world, Moreouer c 1.13 if he had not ioyned other thinges to it but onelye tolde vs that the means to feele the fruite of this medicin aga∣inst eternall death, is to beleue in Ie∣sus Christe, this had serued no more then the other. For concerning al this wee be but dumbe, d 1.14 deafe, e 1.15 and na∣turally blind, f 1.16 and it had bene as im∣possible for vs to g 1.17 beleue 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 fa∣ther which hath elected vs, should com and redouble his mercy ••owardes his enemies, and declaring h 1.18 to vs that he

hath so loued the worlde y^• he hath ge∣uen his onel••e begotten sonne, vppon this condycyon, that whosoeuer em∣brace him by fayth, shall not peryshe. He createth in vs likewyse this mea∣nes of fayth which he requireth of vs. 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 haue thys* 1.19 faythe, and can not but tremble at it) but k 1.20 we call faythe a certayne know¦ledge which the holy Ghost by his one¦ly 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 for* 1.21 sinners, but procedeth to embrace Ie∣sus Christ, in whom only she trustoth and so assureth her selfe of hir saluati∣on that she m 1.22 douteth not, and for that

cause saide Sainct Bernard n 1.23 accor∣ding 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 bryn∣geth 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 y^e mark of our fayth, euen as is de∣clared vnto vs in the holye Scrip∣ture* 1.24 and worde of God: There folo∣weth two poyntes whiche are well to be noted, the one that where there is no worde of god, but onely the worde of man, what soeuer it be, there is no fayth but onely a dreame or opinion, which cannot but deceiue vs, y^e b 1.25 other

Poynet is, that faith embraceth and ap¦probriateth to it selfe Iesus Christe, and al y^• is in him (for as much as he is geuen vs on that condition that wée beleeue in him) from whence one of these two thynges doe folow, that ey∣ther 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 salua∣tion is not in Iesus Christ, is a blas∣phemy most execrable, for c 1.26 that 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 haue all d 1.27 thynges in him, according as the Apostle e 1.28 saith that ther is no condemnation to those which be in Iesus Christ.

7. Hovve this is to be vnderstande, vvhich vve saye, as Sainet Paule sayth, that vve be iustified by one¦ly 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, a 1.29 that we be iu∣stified by only faith, it is not to say that fayth is a vertue whiche maketh vs 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 vs, that is to say, Ie∣sus Christ, in such wise that it vniteth and knitteth vs together with him to be partakers of all the goodnes whiche he hath, the whiche being allowed and imprynted in vs, is fully sufficient, to make vs perfect & accepted for righ∣teous 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 assu∣red of oure saluation by faythe is not any arrogancy a 1.30 or presumpti∣on, but on the contrary part, it is the onely meanes to take all pryde from our selues, for to giue all glory to god. For fayth onely teacheth vs to go out of our owne selues, and to know that in vs there is nothyng, but matter of all damnation, and sendeth vs to one onely Iesus Christe, by whose onelye iustice it teacheth and assureth vs 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 vs as properly our owne, so y^• we em∣brace hym by faythe. And hereupon Sainct Bernard sayd, b 1.31 that the wit∣nes of our owne conscience is our glo∣rye, 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 par¦ticularly, so that it maye be knowen whether by faythe wee doo apprehende suffycient remedye for to assure vs fully of eternall lyfe, according as is sayde, the a 1.32 iuste shall lyue by fayth. We say then that all that whiche letteth man to haue acquaintaunce with God, which is per∣fitly iust and good, lyeth in three poynts, in the whiche we fynde as many reme∣dies ready prepared, not in our selues but in Iesus Christ onely. So we haue nowe nothinge else b 1.33 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 per∣takers of all his goodnes. For the which cause the Churche, that is to say, the as∣semble c 1.34 of the faythfull, is called the spowse of Iesus Christ her husbande, for to shewe the coniunction and communi∣on

which is betwéene Iesus Christ and those which by faith be ioyned with him, for in vertue of this coniunctiō and spy∣rytuall maryage by fayth, hee taketh all our miseries vpon him selfe, and we doo receyue all his treasures of hym by his pure goodnes and mercy, as followeth.

10 Of the remedy w••hich faith findeth in Iesus Christ only against the first assault of the fyrst temptatiō groun∣ded vpon the multitude of our sinnes and what assuraunce there is in this case, eyther vpon the sayncts, or vp∣on our selues.

LEt vs then sée how in Iesus Christ onely wée find•• sufficient remedies against all the temptations of Sa∣than & all dismaying of conscience. First Sathan & our owne conscience to shewe our vnworthines setteth before vs y^• na¦ture 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 a 1.35 eternall. What can man alledge now against this conclusion? Certainly, nothing, that is auayleable, except it be that which I shal say hereafter. For first if hee haue recourse vnto Gods mercye, forgetting his iustice, hée deceyueth him selfe. For this is a thing most sure, that* 1.36 God is in such wyse mercifull, that not∣withstanding his iustice must be entier∣ly and fully confessed as wée haue decla∣red 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 a 1.37 not Lorde into iudgement with thy seruant, & in another b 1.38 place he confesseth y^• his workes can not attayne vnto God. And what sayd Paul of Abra∣ham 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 d 1.39 sayeth he, I knowe not my selfe to be culpable, but yet am I not therby iustified. Howe can we then alledge the merites of Saintes for a satisfaction for our sins, for somuch as themselues had no refuge but e 1.40 to the only mercy of god, being pacified by Ie∣sus Christ. * 1.41 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 con∣trary) 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? * 1.42 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 haue left vs 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 * 1.43 if they had me∣rites more then they néeded, by what ryght know we that they be ours? Is it because we thinke that we haue bought them? Beholde Sainte Peter reproued Symon the Magicien of this false and cursed marchandize: thy mony and thou peryshe together sayth hée, because thou thynckest to buye the gyfte of God with* 1.44 money. Beholde now how we thinking to honour the Saintes dishonour them as much as we can possible, but nowe if the workes of Saints can take no place or profite vs in this point, what can wée finde in our selues, or in any other man lyuing, that can be sufficient? But for to cutte of all suche false imaginations, let vs consider the reasons folowing.

First would we not coumpt that man without his wyt which would perswade himselfe to be quite of his creditour vn∣der this colour or pretence, to haue drea∣med 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 onely. For what foundation or ground hath all the wyl, workes, or me∣rites of Saints worthyppings, but on∣ly the fantasie and imagination of man, as though God ought to take all things well which wee inuent or seeme well to vs? But contrarywise, here what Iesus Christ saith with his owne mouth: they honour me in g 1.45 vaine sayth be, keeping cōmaundements of men: and in another place hée sayeth, when h 1.46 ye come to ap∣péere before my face, who required such things of you to tread in my courts? &c.

Secondly, when we say that we stay vpon the only mercy of God, and yet doo alledge or thinke that we haue satisfied or payed parte altogether, is not this a derogation to his mercie?

Thirdly, not to be satisfied i 1.47 with the onely merites of Iesus Christe, but to goe about to ioygne and annexe other with him, is it not as muche as to deny Iesus Christe to be our onely sauiour & to make him but a k 1.48 sauiour in parts?

Fourthly, is not this the robbing of god of his perfect iustice l 1.49 and 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 imperfecti∣ons: howe excellent so euer they m 1.50 be) to pacify y^• wrath of god. And yet the Pro∣phet Dauid n 1.51 said, enter not Lorde into Iudgement with thy seruaunt. &c. Let vs learne therefore to aunswere to the foresayde argument of Sathan after an other maner, that is on this wise. Thou sayst Sathan that God is that perfectlie righteous & reuenger of all iniquitye. I doo confesse, but I wyll ioygne thereto an other property of Iustice which thou hast lefte out, that is, for as muche as god is righteous, he is content with one payment. Thou wylt saye then that there be infinite iniquities in me which deserue eternall death. I doo graunt, but I adde more to it which y^• haste ma∣liciously omitted, that is, o 1.52 that the ini∣quities which be in me were most suffi∣ciently reuenged and punished in Iesus

Christ which hath horne the iudgement of God in my stead, so vpon this I make my conclusion contrary to thine, that is to saye, for asmuch as God is righteous and p 1.53 wyll not be payde double, and Ie∣sus Christe God q 1.54 and man hath by one infynite obedience made satysfaction to r 1.55 the infynite maiestie of GOD▪ it followeth s 1.56 that my iniquities, can no more fraye nor trouble mée, my accoun∣tes t 1.57 and debtes being assuredlie raysed and wyped out by the precious bloud of Iesus Christ which was made accursed v 1.58 for mée, dying righteous for the x 1.59 vn∣righteous. Vpon this wée maye be sure that Sathan wyll set before our eyes all our afflictions and troubles, and especi∣ally death, y 1.60 alledging y^• they be as ma∣ny sufficient testimonies against vs that God wyll not forgeue vs our sinnes, but we must reply to that concerning afflic∣tions. First although all kinde of afflic∣tions and also death bée entered into the worlde thorowe sinne, yet God when he punisheth vs, hath not euer respecte to

our sinnes as it appeareth in the history of Iob, and z many other places, but in* 1.61 scorging vs he hath diuers respects ten∣dynge to his glorye and our profyte as shalbe sayd hereafter in the laste artycle of the fowrth poynt. Furthermore, al∣though god▪ doth afflict his elect for their sinnes, vntyll they feele y^e very paines of death, aa 1.62 yet is he not angry with them as a Iudge to condempne them? but as a Father chastising his chyldren to pre∣serue them from perishing bb 1.63, or geue other example cc 1.64.

11 The remedy which onely faith fyn∣deth in Iesus Christ onely against the second assault of the fyrst temptation grounded vppon this, that we be vn∣furnyshed of the righteousnes which God requireth of vs.

THe second assault which sathan may make against vs, because of our vn∣worthines is, that it is not sufficient to haue lyued without sinne, or to haue sa∣tisfied for our syns, but is required fur∣thermore y^• man should fulfyll the whole.

lawe, that is to saye, that he hath loued God perfectly, and his neighbor as him self. Bring a 1.65 forth 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 vs 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 vs learne here again to appropriate to vs by faith another trea∣sure & benefite of Iesus Christe, that is to say his righteousnes. For we b 1.66 know that it is he that hath fulfilled al righte∣ousnes hauing perfectly obeyed God his Father, & perfectly loued his enemies c 1.67, so y^• he became accursed d 1.68 for them as s. Paul sayth, that is to wete, he did beare the iudgement of the wrath of God e 1.69 for them, to the ende y^• we being ••lad with this perfect rightousnes, which is impu∣ted to vs by faith, as though it were pro∣perly our own, f 1.70 we may be made accep∣table before God as brethren g 1.71, and co∣heyres with Iesus Christ. Now for this

poynt, Sathan must perforce haue his mouth stopped, so that we haue y^e fayth which maketh proper to vs Iesus Christ with all the riches and treasures which he hath to communicate to those which beléeue in him.

12 The third assault of the same temp∣tation, grounded vppon the naturall corruption or originall sinne whiche is within vs.

SAtan hath yet remaining one assault in the temptation of our vnworthy∣nes, 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, a 1.72 wherein alwaye remayneth the roote of all sinne. How darest thou then appeare before the maiestie of God enimy to all vncleanes, b 1.73 and also which séeth the bo∣tome of thy hart c 1.74? Now cōcerning this poynt, we fynde yet one easie remedie in Iesus Christ only vpon whom we must staye. But we be yet so enclosed in this

mortall d 1.75 body that wée doo not the good whiche wée woulde, and yet doo féele the synne e 1.76 that remayneth in vs, and the flesh that striueth against the spirit, f 1.77 by reason whereof we be yet defyled in body and soule concerning our selues g 1.78, but for as much as by fayth wée be vny∣ted, incorporated, h 1.79 rooted, i 1.80 and k 1.81 graf∣ted in Iesus Christe, by whome our na∣ture hath bene from the first moment of his conception more fullye m 1.82 restored & sanctified, and made more pure, n 1.83 then euer it was created in Adam for asmuch* 1.84 as Adam was made but accordinge to the image of God, and o 1.85 Iesus Christ is very God, who hath taken vpon him our ••iesh conceyued by the vertue of the holy ghost, this sanctification of Iesus Christ is imputed to vs as our owne, then can∣not y^• naturall corruption (which resteth partly yet in vs) come in accompt p 1.86, for as much as it is couered & cloathed with the holynesse of Iesus Christe, who is much more able to sanctifye and cleanse vs before God, then the natural corrup∣tion

is to defyle and corrupt vs.

13 The remedye against the seconde temptation, whether we haue faith or not.

IN the second temptation Sathā shall replye vpon this that Iesus Christ is not deade for all synnes for as muche as all shall not be saued. Then let vs haue recourse to our fayth and answere him, that true it is, none but the belée∣uers* 1.87 doo receyue the fruite of this pas∣sion & satisfaction of Iesus Christe. But this in steade of desmayinge vs doth ra∣ther establishe vs. For that we do know in our hartes that wée haue faith wher∣by it is already saide in the thyrd article of this fourth point, it is not inough on∣ly to beléeue that Iesus Christe came to saue synners but we must particularlye euerye man applye and appropriate Ie∣sus Christ to himself b 1.88 in 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 saluati∣on, so then to be assured that we haue

ouercome Sathan in these thrée assaults of the first temptation, and also to resist the second, wée must examine our selues whether we haue this faith or not. The meanes is to ascend by the effectes vnto the knowledge of the cause which wor∣keth them. Nowe the effectes which Iesus Christe worketh in vs, when wée haue 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 vs cry abba father c 1.89 in a certain assoraunce. Secondlye, we must vnder∣stand 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 d 1.90 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 vs to dwell in vs, his ver∣tue then bringeth and sheweth forth his force & vertues. The which is vnderstād

in the Scripture by this worde regene∣ration, e 1.91 because they make vs become newe creatures, concerninge the quali∣ties. f 1.92 And this regeneration hath thrée partes. For as the naturall corruption holdeth our personnes captiue bothe in body and soule, working in vs bothe synne and death: Lykewyse the vertue of Iesus Christe commeth and taketh possession in vs, and bringeth to vs thrée effectes, that is to saye, g 1.93 mortifycation of this corruption, which the Scripture calleth the olde man, the burying also thereof, and finallye the rysynge and re∣storinge of the newe man, as S. Paule describeth these thinges. The morty∣fication of our corruption and synne, is the worke of Iesus Christ in vs, wher∣by hée quencheth and subdeweth by lytle and lytle this cursed corruption of oure nature, so that it becommeth vnhable to bryng foorth her effectes in vs, which bée moouynges, prouocations, consen∣tynges, and other actions contrary to the wyll of God. The burying of the

•• olde man is lykewyse the woorke of* 1.94 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 pro∣ceedyng after the death thereof, where∣vnto the afflictions wherewith GOD doth dayly visite i vs, are a great helpe, with spyrituall and godlye exercises,* 1.95 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 continual∣ly against the spirite. Finally •• the fyrst death to the faythfull is but the fyni∣shing 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 Ie∣sus Christe, lyuing and raygning in vs,* 1.96 whiche in kyllinge our corrupte nature geueth vs incontynent newe force and

strengthe, makyng it newe concernyng the quallitie thereof, so that our vnder∣standing n 1.97 and iudgement, is lyghte∣ned by the pure grace of the holye ghost, and o 1.98 gouerned by the power which we haue of Iesus Christe, begynneth to ap∣proue and esteeme those thinges, which before were counted holye p 1.99 and abho∣mination. q 1.100 And also for the seconde parte, the wyll is r 1.101 cleansed and purified to hate fynne, and desyreth righteous∣nesse. Finallye, all the powers in man s 1.102 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 vs, the conclusion is infallible, that we haue faith, and con¦sequently Iesus Christ in vs vnto eter∣nal life as is aforesayde. Wherevpon it appeareth that all faythfull ought most chiefely to haue a respect to this, and to hold fast this precious iewell, which is y^• testimony of the spirite of God which he geueth to his elect t 1.103 by continuall inuo∣cation

and prayer to him, and to make their profite by continuall exercising of good workes according to their vocation and the gift of regeneration which they haue receyued. In which sence it is sayd he that is borne of v 1.104 God, synneth not, that is to say, geueth not ouer him selfe to sinne, but resisteth it more & x 1.105 more, the better to assure them selues of their election and vocation: for asmuch as to knowe certainely this generation, wée must come to the fruites therof. For (as I sayde before) man being made frée y 1.106 from sinne, that is to saye, from his na∣turall corruption by the vertue of Ie∣sus 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 z 1.107 can bee no more without good workes, then shining Sunne without lyght, nor the fyre without heate.

14 Those do slaunder vs falsely, which saye, that we disalowe good works.

THey that do saye that we disalowe good workes because we saye that we be iustified by Iesus Christ only ap∣prehended by onely faith, do plainly and falsely slander vs. But we confesse that to geue God all the glorie, and confirme our selues to his holye worde▪ we differ from them in the matter of good works in three principall poyntes. For in the rest•• it is so farre from vs to saye that Christians ought not to do good works▪ and abstaine from euyll, that contrary∣wise 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 wor∣kes and euil works before God, we do content our selues with the one∣ly wyll of God, and take that for a most certayne rule of those thynges whiche

pleaseth or displeaseth him, and so con∣sequently that which is good or euil, nei∣ther desyre we concerning this poyncte any better wytnesse of the wyll of God,* 1.108 then his holy lawe, a to the whiche it is, not lawfull to adde, or diminishe, b any thing. Wherefore we hold not those for* 1.109 good woorkes, whiche be not stayed, but vpon the fantasies of men, what soeuer they bee, and we saye c moreouer that it suffiseth not, onely to haue the worde of* 1.110 God expresly, to commaund to do, or not to do, things, but we must also in doyng the workes haue a respect to gods wyll, and being assured therby, to go forward in good workes: for otherwise nothing can be acceptable to God. d For as saint Paul saith, y^• which is don without faith that is to saye, all y^• is done •• in doubt of* 1.111 conscience, whether it please God or not and so consequently whether God com∣maunded* 1.112 it or not, is but sinne.

16 vvhich be the most excellent works & the qualities of true praier according to the vvord of God, and the authoritie of the auncient doctours of the Church.

PRoceding as we haue said before y^• 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 loue of God, the other to our neigh∣bours. The first doth excell the seconde, euen asmuch as God doth excel any cre∣ature. 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 the* 1.113 chiefe, which we cal praier and is to god most acceptable. Whether it be that we desire any thing of him, or that wée ren∣der thanks to him. But we desire in our prayer these which followeth.

First y^• our prayers procéede from such* 1.114 a spirite, y^• trusteth assuredly to be heard as far foorth as shalbe expedient for vs. For s. Iames sayth a we must aske with assurance without doubting, for he that

doubteth, is lyke to the 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 ruled* 1.115 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, c 1.116 but onely a foolysh & vaine opinion, as we haue 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▪ d 1.117 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 any* 1.118 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 commaun∣ded to desyre all in the onelye name f 1.119 of Iesus Chryste our onelye perpetu∣all aduocate. g 1.120 Moreouer, if we haue néede to séeke an intercessour whiche loueth vs (as we haue in déede) who shal wée fynde that loueth vs so well as hée that gaue hys lyfe for vs, yea, euen then when wee were his ennemies? h 1.121 And if it bée needefull to haue one that hath credyte and power (as wée haue in déede) then who hath suche power as hée that sytteth, and raigneth on the ryght hande of God?. And who shall* 1.122 be sooner hearde of God the Father then hys owne dearelye beloued Sonne, in whome hée moste delyghteth, and with∣out whome nothynge is k 1.123 acceptable. It appeareth then that onelye dyffe∣dence 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 vn∣worthynesse▪ I aunswere, that for as much as our requestes be not grounded of any worthynes that is in vs, but one∣lye vppon the excellencie, and dignity of Iesus Christe, onelye the which is promysed and communicated to vs by fayth, with all his benefytes, so this ob∣iection 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 (ex∣cept wée wyll praye in vaine) let vs bée assured that for asmuch as we be recōcy∣led to God by his sonne, which is our on¦lye sufficient intercessour and aduocate, wee can not fayle but to obtayne those thynges whiche wee desyre by him, so that it bée expedyent for vs▪ and with∣out this confydence it is impossyble to* 1.124 bée hearde. Touchynge thys matter Saint Chrysostome sayth (speakinge of the woman of Cananée) •• telme woman

howe darest thou be so bolde to approche vnto hym? for as much as thou arte a synnefull Woman, and full of iniqui∣tye. 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 a∣mongest them, but in steede of all these, shee taketh Repentaunce for her guyde and companion, and so goeth to the so∣ueraine and onely fountaine.

Item, he hath lykewyse written that which followeth in the same text.

When thou wylte make sute to a* 1.125 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 vnto 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 haue pitie vpon mée my God.

Item, the same Saint n 1.126 Chrisostome in another place, sayeth, there néedeth no Patrones before God, nor circum∣staunces to flatter other to come vnto 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 ac∣customed (sayeth hée) to alleadge a poore* 1.127 excuse, saying that they ought to go to God by these meanes. As by the mea∣nes of an Earle they haue 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 haue no néede of Aduocates to ayde vs wyth theyr suffrages or prayers, but we haue néede of a holy thought and meditation. Following then the rule of holy Scrip∣ture, and the aucthoritie of the good auncient Fathers, wée doo estéeme and allowe true prayers to bée the moste a∣gréeable thinges that Christians maye offer to God, among those commaunde∣ments 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 onely.

¶ Of workes of Charitie.

In the seconde place we estéeme the workes of Charitie towarde our neigh∣bours accordynge to the commaunde∣ment of the seconde Table, whiche doo procéede of the true loue of God, wée

being reconcyled to hym in Iesus Christe, for whose sake wee loue our neighbours although they hate vs. For otherwyse all that wee doo is nothyng woorthe, what shewe or apparaunce so euer it hath in our lyfe, as Iesus Christ declareth vnto vs by the example of the Pharisees.

¶ Of workes indifferent.

There are other kynde of woorkes,* 1.128 which properly of them selues bée ney∣ther good nor euyll, but onelye hauing respect to that ende as they maye serue to dispose vs, or entertayne vs, in those workes which be good. These workes be fasting, sobrietye, with other morti∣fications of our fleshe, to the which wée maye ioyne a virginitie, in those which* 1.129 haue 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 neygh∣bour, and that they be so exercised, that wee maye be more prompte and readye to serue God, and our neyghbours, ac∣cordynge

to oure estate and vocation, b and so they bée worthye to bée highlye estéemed. And doutlesse euery Christian* 1.130 ought to flye and esche we suche thinges as shall hynder them to serue God well, and theyr neighbours. But the com∣mon 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 GOD* 1.131 lyeth not in eating or c drinking, & that these bée small thinges in respecte of the* 1.132 pietie to wardes God, and loue towards our d neighbours.

17 The seconde difference in the mat∣ter of good workes, is to know from vvhence they proceede.

THe seconde difference in this mat∣ter of woorkes, is concerning the very roote or spryng from whence they do procéede. For we deny not sim∣plye that fayth and good woorkes pro∣céede 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 vs, vtterlye there is no beginning at all of any naturall disposition in vs, to receyue the grace to the ende that suche disposition shoulde bee assysted by the seconde grace. But cleane contrarie there is naturallye in vs nothinge but darknes, a 1.133 and enemitie against God, b 1.134 wherfore it was néedefull y^• god should of his onelye mercie, fyrste of all drawe vs, c 1.135 that is to saye, to make vs altoge∣ther newe creatures, d 1.136 concernyng the quallyties, lyghtning those which be not onely partlye blynded, but vtterlye darknesse it selfe, geuinge vs hartes to vnderstande, e 1.137 chaunginge our steny heartes into fleshie heartes, f 1.138 creatyng in vs pure hartes, g 1.139 that is to saye, ma∣kinge newe altogeather that is within vs, of a wycked wyll, a good and godlye wyll: briefelye, workinge in vs to wyll and also to doo. h 1.140 So that the Apostles

woordes be verified, that we cannot on∣ly thinke of our selues any thing that is good, i 1.141 and that the children of God haue nothing but that which they receyued by grace. k 1.142 So then for asmuch as grace must make vs good trées before wee can beare good fruite, it foloweth that there is no méeting together of grace and freel 1.143 wyll: for the spirite of God by his pure grace hath made vs free from sinne, m 1.144 in vnyting vs by fayth to Iesus Christ, from whome we get a new life, to bring foorth fruite to God, n 1.145 and lykewyse when our wyll being made free & wor∣keth thorowe grace there is no merites, but onely frée rewarde geuen, not being due. For on y^e contrary, the best workes that we can doo deserue eternall payne, were it not for the grace of God, for the best workes of them selues doo but pol∣lute the grace, which God hath put in them p 1.146.

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 wor∣thinesse of good workes, for our parte to speake in fewe wordes, that for to vn∣derstande by what ryght or tytle we bee assured of eternall lyfe, onelye Iesus Christ contenteth a 1.147 vs, being geuen to vs, and applyed to vs by fayth onely, by the onelie grace & mercie of God, as we haue sayde before more at large. And therefore wee detest and abhorre this woorde, merites, or to merite, and con∣fesse with harte and mouth, that concer∣nynge the beste woorkes whiche we can doo, we count our selues vnprofytable seruauntes, b 1.148 and that eternall lyfe is altogether of the pure and frée mercye and gyft of God. c 1.149 Wherefore I make this argument more then hath béene sayde before in the tenthe article. Good woorkes commeth from Iesus Christe dwellinge in vs, by whose power and vertue we do them by grace, as the cor∣rupt nature of Adam, in the whiche we were borne, bryngeth forth in vs 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 d 1.150. And as S. Paul declareth that whatsoeuer is done with∣out faith e 1.151 is sinne, it foloweth then con∣sequentlie that faith goeth before good works. For by it onely we embrace Ie∣sus Christe. Nowe he which hath true faith, is immediatly iustified, being ful∣lie quieted and pacified in his cōscience. f 1.152 Howe then can good workes Iustifie vs? and consequentlie saue vs. For we must of necessity be iustified, and so con∣sequentlie haue iust tytle to Saluation, before wée can doo any one good worke. In this lyeth all our consolatiō, that we haue, our onelie refuge, to the speciall grace and mercie which is presented to vs, in Iesus Christ onelie, which is not our Sauiour and redéemer in part, but all altogether.

19 To vvhat ende good vvorkes doo serue vs before God and before men.

BY this it appeareth plainelie howe wrōgfully they charge vs as though we did disalow good workes: where as on the contrarie we doo with all our powers endeuour our selues as muche as is possible for vs to declare which be the verie true good workes, and from what spring or fountaine they procéede, that the symple people be not deceyued ignorauntlie. Notwithstanding, we do not groūd our selues in any respect vp∣on our workes, neither in part nor in al a 1.153 whē we come to declare by what tytle eternal life is giuen vs, but content our selues with Iesus Christ only. And also we acknowledge our 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 b 1.154 to God.

Secondlie, they assure vs more and more of our Saluation, not as causes thereof, but as testimonies and effec∣tes of the cause, to wéete of our fayth

as wee haue declared in the thirtéenth article. Beholde also whye it is sayde that God rendereth to euery manne ac∣cordyng to his workes, c 1.155 and also that Abraham was Iustified by his workes d 1.156 not that our workes bée causes of our saluation in no wyse, (for that our a feeble foundation and vncertaine ney∣ther dooe oure workes make vs righte∣ous* 1.157 before God, f 1.158 but because our good workes bee Testimonies and effectes of oure faythe the whiche apprehendeth Iesus Christe oure true and onelye ryghteousnesse as hath béene sayde here∣tofore.

Thirdelye, wée knowe that water is of the nature of his firste Spryng. So lykewise, for that oure regenerati∣on is neuer accomplyshed nor fullye perfecte here on earthe, but there is continuall battayle betwéene the fleshe and the Spirite, g 1.159 and there remay∣neth I saye greate and grosse darcke∣nesse in oure vnderstandynge, h 1.160 and lykewyse greate rebellyones in i 1.161 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 wa∣ter whiche is of it selfe pure, is defy∣led and polluted by runninge throughe some vyle or filthie place. Where∣fore Dauid sayde that no lyuinge crea∣ture is founde iuste before GOD by his k 1.162 workes. Also Sainte Paule cryed▪ out and saide, l 1.163 I doo not the good whiche I woulde doo, and the euyll that I woulde not doo, that doo I. O miserable man that I am, who shall deliuer mée from this boddie of death? Beholde howe the Saintes of God teache vs to speake of our beste workes, in steade to vse this woorde meriting and of merites. Notwith∣standinge wee confesse the goodnesse of our GOD to be so great that in con∣sideringe his Chyldren, not in them∣selues,

but in Iesus Christe his welbe∣loued Sonne, with whome they be v∣nited and ioygned by Faith: and also regardinge the fruites of his Graces, not as they be polluted by our infirmi∣ties 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 m 1.164 as well in this lyfe by many blessynges bothe temporall and Spiri∣tuall n 1.165 (as is declared in the symmili∣tude of the Talentes) as also in this celestyall kingdome accordinge to his good pleasure, not because it is dewe to our workes, o 1.166 as though wee deser∣ued them, but by his pure grace and mercie onelie, according as God sayde in his Lawe, p not that he wyll paye theyr merites as dewe to those whiche loue him and keepe his commaunde∣mentes, but that he wyll shewe mercie* 1.167 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 ne∣cessarie as the worlde maketh lesse ac∣coumpt of it, supposing that the doctrine of election were a certaine curious and incomprehensible thing, which is con∣trarie. Fayth is no other thing but an assuraunce whiche wee haue that the promyses of eternall lyfe appertay∣neth vnto vs, because we were pre∣destined 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 one∣ly staye and foundation of all that is a∣foresayde.

Nowe when Sathan putteth vs in doubte of oure election, wee maye not search first the resolution in the eternal counsel of god whose maiesty we cannot comprehende, but on the contrarye wée must begin at the sanctification whiche we fele in our selues to ascende vp more

hier for asmuch as our sanctification frō whence procéedeth good works, is a cer∣taine effect of the faith q 1.168 or rather of Ie∣sus Christe welling in vs by faith. And whosoeuer is vnited to Iesus Christe is necessarilie called and elected of God to saluation in such wise as he shall neuer be reiected nor forsakē. So it appeareth* 1.169 that the sanctifycation with the fruites therof be as y^• fyrst step or degrée wher∣by 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 s 1.170, & notwithstan∣ding gouerneth not his life by the spirit of God, declareth wel that he is a lyar, & deceiueth himself. For this cause Saint Peter admonished vs to make our t 1.171 vo∣cation & Election sure by good workes. Not that they be the cause or y^• founda∣tion of our vocation & Election, (For S.* 1.172 Paule declareth plainly the contrarie.) But for asmuch as good works bring a certaine testimony to our x 1.173 conscience, that Iesu Christ dwelleth in vs, & conse∣quently

we cannot perishe, beinge elec∣ted to y 1.174 saluation.

20. Remedies against the last and most daun∣gerous 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 elec∣ted vntyl y^• last howre of their a 1.175 life, so y^e it séemeth y^• they be not very well furni∣shed with these vertues wherof we haue spoken, neither did euer féele them, for* 1.176 that y^e cause was not as yet working in them, and the cause must goe before the effect. And also sometimes the perfectest and most holyest persons fall into this extremitie, sorrowing and lamenting for that they feele not these good moci∣ons, but séemeth that it is vtterly quen∣ched 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 be∣fore, 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 groun∣ded 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 decla∣red 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 wor∣kes* 1.177 whiche the holye ghoste worketh in vs, is the hate of synne, the loue of God, the assuraunce of our saluation in Ie∣sus 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 sal∣uation. And for those whiche féele those good mocions quenched in them, sorow∣ing and lamentyng, as it happeneth sometimes to the holiest & most perfec∣test persons: Let them consyder these pointes folowyng to ouercome suche temptations.

First, for as much as the two opera∣tions and effectes aforesayde, bee as the two Ankers to holde vs fast, and when one fayleth, to sticke the more surer to the other, vntyll wee haue gotton strength on bothe sydes againe.

As when Dauid and Sainct Peter fell so beastly, yet there is no doubt but they lamented and sorrowed, vntyll they felt the workyng of theyr regenerati∣on and sanctification, But béeyng in theyr temptation, they stayed them sel∣ues vpon the Anker of the testymonye which the spirite of God broughte into their conscyence, whyche caused them not to doubte (not withstandynge theyr

fall) but that they were the children of God, and that theyr fault was forgeuen them.

Secondly, although both these opera∣tions and effectes, bee verye féeble and weake, yet ther is no cause to be discou∣raged. For it is not required of vs for to beleue b 1.178 fullye and perfecttlye but to be∣leue onelye, in suche wise as if one ly∣tle sparke of fayth, and so folowyng one lytle mocion of the workyng of it, (so that it be true and vnfaynedly, that is to saye comminge from the true roote of fayth) bee sufficient to assure vs of oure saluation. The reason is, for that oure saluation is not onely stayed vpon oure fayth (although without faythe none can be saued) but vpon hym whome we ap∣prehende by fayth, that is to saye Iesus Christ. And fayth is of suche vertue that accordinge to the promise of God, one lytle sparke thereof, how lytle so euer it bee, doth apprehende Iesus Christ fully and perfectlye.

Yet not withstandyng the greater our

fayth is, the greater power it hath to ioyne vs nearer & nearer, and to graffe vs déeper in Iesus Christe. And wee ought to be displeased and to lament, when in steede of goinge forewarde we recoyle and slyde backwarde, and yet the Diuell hath not wonne his processe. Although we slyde backe, so that our sly∣ding bring vs to steppe vp againe and go the better forwarde.

Thyrdlie when we be so lamenting and troubled for the feelynge of our neclygence and synnes, let vs séeke to the lyke examples of the Saintes which were as deepe in as wée, or rather dee∣per, yet neuerthelesse they ceased not to pray, with assurance to be hard because they were the chyldren of God, howe great and beastly sinnes soeuer they had commytted. Set before vs then their examples not to contynue in synne, for they contynued not therein when they were waked of the Lorde: but let vs folowe theyr repentaunce and assu∣raunte whyche they had of theyr salua∣tion.

And conclude that Sathan is a ly∣ar when he would make vs beleeue that our faith was neuer good, although for a time the workinge and effectes there∣of were bidden, whiche is as muche as to saye there is no fire bicause there is no flame. Or that the trées be deade in winter, bicause there is no gréene leaues nor fruite, or appearaunce of life.

Fowrthlie, let vs haue recourse vnto the surer and perfecter remedie, whiche is the certainetie of our Elec∣tion established vppon the immutable purpose of God. And to haue the certaine testimonie of this infallible and vnmoo∣nable Election, although the motions and workinges of faith, séeme to bee quenched and perished in vs, call to re∣membraunce the dayes paste of the ex∣ample of Dauid, and wee shall finde most certaine testimonies of the fauour of God towardes vs, so that we shall not neede to doubte. Also we maye finde that sometimes wee had the workinge of faith, and so of our Election and sal∣uation

whiche were so manyfest in vs, that the Deuyll him selfe can not denye but then we were in the fauour of God, and had true fayth. For without fayth no man can please God. But if Sathan replie to that, that then wée had faythe, but nowe wée haue lost it, and that God hath taken his grace cleane from vs. Let vs aunswere boldely that this is as false a doctrine as the aucthour thereof is a lyer. For those two poyntes bée in∣fallible, 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 particu∣ler gift, and belongeth onely to the elect as I will proue. For he that beleueth is* 1.179 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 dron∣ken man hath not a reasonable soule, because that for a time he hath lost y^e vse & féeling thereof? Peter denyed his mai∣ster with an oth. Was his faith therfore voyde and naught? or did the Lord geue him a newe fayth? No, but on the con∣trarye, 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 sée∣meth to bée rather dead then aliue, not onely by the iudgement of Phisitions, but also by his owne féeling. Where∣fore let vs kéepe stedfast this precyous testimonie of our faith, and kéepe these infallible argumentes agaynst Sathan in this harde battayle, assuring our sel∣ues, that if euer faith were in vs, it is there styll and shall be. Wherefore, wée

conclude, that we be the children and e∣lected of God, & wée shall neuer perishe, but he heard and receyued of him to our amendement: thus calling vppon him* 1.180 which neuer chaungeth nor altereth his purpose, neyther wyll condempne him to daye, that he was determined to saue yesterdaye. Let vs knowe then that our saluation dependeth vppon the eternall prouidence and wyll of him that hath giuen vs to his sonne, who sayde piain∣lie that he woulde not lose one of those* 1.181 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 decla∣red 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 vs in the Instru∣mente of the true faithe, and whiche be the effectes and operations thereof in vs, that is to say, to apprehend and take hold of Iesus Christ, in whom only we fynde all that is required and necessary to iusti∣fie and saue vs. Secondly we muste vn∣derstand with what instruments the ho∣ly Ghoste is serued to create fayth in vs, and furthermore by what maner or how, as we haue declared before that he is ser∣ued 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 canoni∣call bookes of the old and newe te∣stament, 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 cer∣tayne doctrine whose séede is naturally written in oure hartes, the whyche ne∣uerthelesse for a more expresse declarati∣on, was written of God, and comprehen∣ded briefly in the. x. commaundementes, by the which he declareth to vs the obe∣dience and perfecte ryghteousnesse, whi∣che we owe to his maiestye and to oure neyghbours. Under a chaungeable con∣dition, a 1.182 that is to say, eyther of lyfe eter∣nall (so that wée haue perfectly fulfilled the whole lawe withont breakyng any one poynte) or else death eternal for lack of the entier fulfilling and accomplishing the contents of euery parcell of the com∣maundementes. Wee call the Gospell or Euangelie (that is to say good newes) a certayne doctrine reuealed from hea∣uen, and b 1.183 altogether surmounting the naturall sense of man: by the which word God c 1.184 declareth to vs, that hee will saue vs fréely by his onely sonne, so that wee embrace and accept him by fayth, as oure

only wisdome, righteousnes, sanctificati∣on, & redemption, d 1.185 by the whiche also I say he testifieth to vs these things, yea in suche wise, that incontinent he renueth* 1.186 vs thorowe the same worde, to embrace the goodnes which there is offred to vs.

23. What difference there is betvveene the lavve and the Gospell.

THese things be greatly to be noted, for it may iustly be said, that y^• igno∣rance of this distinction betwéene y^e law and the Gospel, is one of the princi∣pal 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 iudge∣ment of God, haue neuer well conside∣red, into what malediction and curse the lawe hath brought vs, neyther for what purpose it was ordayned of God. And concerning the gospel they haue 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 coun∣cell

with y^e whole ruine of al y^e 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 for∣mer article, what is common bothe to the law and the Gospell, and what eche hath properly belonging to it self. a 1.187 They haue this in common: bothe be of one onely ve∣ry God, who remayneth continually like vnto him selfe, so that we may not thinke that the one abolisheth the other, con∣cerninge the substaunce, but contrarye, the one establysheth the substaunce of the other. As we shall saye hereafter▪ b 1.188 They bothe doe purpose and sette foorth to vs one God onely, and one righteous∣nesse in substaunce, c 1.189 wherein consisteth the perfyte loue of GOD, and oure neyghboure. But beholde where the dyfference lyeth. The lawe is natu∣rally in man, in whose harte God pryn∣ted and engraued it from the creation. d 1.190 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 corrupti∣on of sinne. e 1.191 But the gospell is a doctrine supernatural, y^• which our nature coulde neuer attayn, neither could allowe with∣out y^e special grace and gifte of god, f 1.192 who reueled it vnto Adam sone after his fall, as Moyses reciteth, g 1.193 and after to the pa∣triarches and Prophets, from generati∣on to generation as semed good to hym, h 1.194 vntill such time as he sent Iesus Christ his sonne personally, whiche declared i 1.195 & fulfylled all that is contayned in the gos∣pell: and also declareth it vnto this day, and will declare it vntill the ende of the world by the preaching of the same word instituted in his Church. l 1.196 Furthermore the lawe declareth to vs the maie••••y and iustice of God seuerely and straightly: m 1.197 the gospell declareth to vs the same iusti∣ce, but so as it is appeased and satisfyed through mercy, n 1.198 as it is declared in the third point. 26. article.

Thirdly the lawe sendeth vs home in to our selues, to fulfill the righteousnes whiche it declareth and requireth of vs, that is to say, the entire and perfect ful∣fylling of the commaundementes, with∣out omytting or fayling in any poynte, & so setteth before vs oure curse & male∣diction, and subdueth vs vnder it as the Apostle declareth. o 1.199 But the Gospell sheweth vs where we shall finde that whyche we haue not, and fynding it, how we may enioye it, and so deliuer vs from the malediction & curse of the law. p 1.200 For a conclusion, the law pronounceth vs blissed and happy in fulfilling it per∣fectly, nothing left out nor omitting, the Gospel promiseth vs saluation in belée∣uing, 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 coue∣nantes, that is to say, to do that which y^e law commaundeth, or beleue that which God offreth in Iesus Christe, be two things not onely most hard & difficil, but

vtterly vnpossible to our corrupt nature y^e which cannot only somuch as think a good thought as sayth S. Paule. q 1.201 Wher∣fore we muste ioyne yet an other fourth difference, which is, that that lawe doth but declare vnto vs, yea rather augment our euil, and doth encrease our condēna∣tiō, not by hir fault (for the lawe is good & holy) but bycause that our corrupt na∣ture is inclined and inflamed to sinne, so much y^e more as it is reproued & threat∣ned, as S. Paule declareth by his owne example, r 1.202 but the Gospel ouer & beside y^e declaration of the remedy & medicine a∣gainst the malediction of the lawe, then immediatly being ioyned & accompanied w^t the vertue & power of the holy ghost, regenerateth vs (as we haue sayde here before) creating in vs the instrument & meane to appropriate to vs thys medi∣cine. s 1.203 To speake more plainly, the Gos∣pell declareth not onely to vs barely and symple our Saluation, by the rygh∣teousnes of Chryste Iesus in beléeuing, but also the holy ghost with the same gi∣ueth

vs power and strengthe, to beléeue t 1.204 and to perceyue and sée the fruite and profyte of Iesus Chryst, whiche it decla∣reth to vs. So that now the law whiche killed & damned vs in oure selues, nowe saueth vs in Iesus Chryst thorow fayth. v 1.205 For this cause I sayd, that the law and the Gospell bée not contrary in the sub∣staunce of the ryghteousnesse, which wée ought to bryng before GOD, but onely in the meane howe to haue his ryghte∣ousnesse For the lawe searcheth it in vs, and that wyth good ryghte, not regar∣ding what we can or maye, but what we owe: x 1.206 forasmuche as man by his one∣ly faulte, hathe broughte hymselfe det∣ter, and not able to paye, and therefore is not discharged, althoughe hée be not able to satisfie therefore. And the lawe doothe vs no wrong to demaunde of vs that whyche we owe, although we can not paye it, but the Gospell dothe tem∣per thys rygour by the mercye of God, without diminishyng any parte of the di∣uine Iustice.

We learne to pay by him, who hath set himselfe detter and payer for vs, whiche hath put hymselfe I saye, in our place, and hathe payde oure dette, as the prin∣cipall detter, euen vnto the vttermoste pennye, y 1.207 in suche wyse that the rygoure of the lawe, whiche did before feare vs, nowe comforteth vs in Iesus Chryste, for as muche as lyfe eternall is due to those, whiche haue fully obeyed the law and Iesus Chryste hathe fulfylled the same for vs. So it followeth, that accor∣ding to the extremitie and rigour of the lawe, Saluation can not fayle to those* 1.208 which by fayth be vnited and incorpora∣ted 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 vs, that euen we forgette oure owne blyndenesse and ignoraunce, a 1.209 and cease not to quenche out the small lyght of vnderstanding which hath bene lefte to vs, to make vs more inexcusa∣ble, b 1.210 we reioyce and please our selues in that whyche ought most to displease vs. Fyrste, before all thyngs it is re∣quisite that the spirite of God who is al goodnesse, and ful of all pietie, doe make vs to vnderstande perfectely the depthe of the malediction and curse wherein we nowe stande, whiche he can not bet∣ter doe, than in setting before vs the de∣claration 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, c 1.211 so the spirite of God beginneth by the prea∣chyng 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 re∣medy. And also the inuinsible dulnesse whiche alwayes hath raygned in the world, and raygneth yet more than euer it did, declareth sufficiently howe ne∣cessarie it is that God shoulde beginne at this ende, to drawe vs to himselfe, that is to say, in declaring vnto vs, in howe great and euident daungers those be whiche make least accompt of it. For the lawe was not gyuen to iustifie vs, (for if it were so the Gospell were not needefull, and Iesus Chryste dyed in vaine, as saythe Sainte Paule) d 1.212 but to condemne vs, and to shewe the Hells al open to swallowe vs. And also to a∣base and bring downe oure fearce and hye pryde, declaring to vs the multy∣tude of oure synnes, and the wrathe of God, which he declareth and pronoūceth from Heauen agaynste vs. e 1.213 Neuer∣thelesse, the worlde is thus farre blyn∣ded, that not onely they searche theyr

saluation, in those thynges whyche con∣demne 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 condemna∣tion, as though the lawe of God condem∣ned them not déepe inoughe. f 1.214 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 fur∣ther, 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 innu∣merable synnes, for to displease vs, and make vs sory, and to humble and throw downe oure selues to the vttermost, and also to kyndle in vs the fyrste poynt of re∣pentaunce, whyche they call contriti∣on, 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 vn∣apte to be taught and lyghtned of god vn∣to 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 darke∣nesse wherin they were borne, g 1.215 and so swallowe them selues continually therein.

25. Of the other parte of the worde of God called the Gospell, of what au∣thorite it is. Wherefore, howe, and to what ende it is written.

AFter the lawe, commeth the Gos∣pell, the vse wherof cannot be better vnderstande than by the obseruation of these poynts which folowe.

Firste, as there is but one Sauioure, a 1.216 so there is but one onely doctrine of sal∣uation, whyche is called the Gospell, b 1.217 that is to saye, glad tydyngs, or good

newes, the whiche hath béenefully and perfectly declared and signifyed to the worlde, by Iesus Chryste, c 1.218 hys Apo∣stles and Euangelystes, d 1.219 the whiche haue faythfully written and registred it, c 1.220 that we myghte auoyde the suttil∣ties and craftes of Sathan, whyche woulde more easly, were not the Gos∣pell, spred foorthe hys lyes vnder the name of the Gospell, the whiche neuer∣thelesse he ceaseth not to doe continual∣ly by the iust vengeaunce of God, a∣gainste those whyche haue alwayes lo∣ued darkenesse better than light. And where we saye that the Apostles and Euangelystes haue faythfully written and registred all the Euangelicall doc∣trine, we do vnderstand three poyntes.

The firste, that they haue not added or put to any thing whiche was giuen them in charge, concerning the sub∣stance of the doctrine. f 1.221 For Christ sayde to them, goe ye and preache all those thyngs whiche I haue g 1.222 commaunded you. And as Sainte Paule protesteth in

writing to the h 1.223 Corinthians.

The seconde is, that they haue omit∣ted nor lefte out nothing, which is ne∣cessarie to saluation. For then had they béene vnfaythfull in their charge and office, the whiche coulde not be. And al∣so we see what S. Paule and S. Peter* 1.224 k 1.225 witnesseth according to Iesus Chry∣stes wordes. And S. Augustine playne∣ly declareth and saythe, true it is that the Lorde hath done many thyngs the which be not all written, for the Euan∣gelist* 1.226 testifieth, that Iesus Chryste hath* 1.227 sayde and done many things, the whiche be not al written, but they haue 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 haue 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. o 1.228 For else wherefore was the Gospell written in a language

that all might vnderstand p 1.229 it, and also in suche a maner of speakyng, whiche was moste familiar and acquaynted among the people, that was possible to bée cho∣sen. q 1.230 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 vnbe∣léeuers. r 1.231 And certainely the experience hath declared alwayes, that God hathe not called the most wyse and of greatest knoweledge, but the simple and igno∣raunt of the worlde, s 1.232 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 haue added to the woorde of God wrytten, or dyminyshed from it, but all is mere superstition and corrup∣tion of the true and onely Gospell of our Lorde, a 1.233 as Saincte Paule hathe spoken. And Saincte Hierome wryting of thys

matter y^• sayth he, which is spoken with∣out the auctoritie of the holy scripture, is easelie confuted and to bee reiected and dispersed▪ b 1.234 The second conclusion is that those which saye that it appertaineth not but to certaine person•• to reade the scrip∣ture, and for that cause wyll not haue it translated into the vulgar tongue, for feare that simple Women & other people should reade it, c 1.235 those be the▪ verie right Antichristes, & instrumentes of Sathan, d 1.236 fearing that their abuse shoulde be dis∣couered by the comming of the light.

26. Hovve the Gospell comprehendeth in sub∣staunce, all the bookes of the olde testa∣ment.

FUrthermore it is not our minde, ney∣ther doo wee vnderstande this woorde Gospell or Euangelie as the Papistes haue accustomablie called and vsed it. That is to saye certaine peeces of Chap∣ters rent or deuided without purpose or reason of the bookes of the fowre Euāge∣lystes, or the Epistles of Saint Paule in theyr Masse: but we doo comprehende

vnder 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 a 1.237. For as we haue saide, the Gospell is the onelie meane by the which GOD from the beginning of the worlde hath alwaies saued his electe, b 1.238 and therfore began to declare it in the be∣ginning of c 1.239 the worlde to Adam, as Moi∣ses declareth, and afterwarde it was de∣clared and preached manifestlie & plaine∣lie by Iesus Christ himselfe in his owne person & by his Apostels d 1.240. We call Gos∣pell that happy tidinges which GOD by his onelie grace and mercie hath declared to his Church from the beginning of the worlde, that is to saye, whosoeuer belee∣ueth in Iesus Christ, shalbe saued e 1.241.

27 Hovv it is to be vnderstande that vve haue spoken of the auctoritie of the vvoorde vvritten, and if it be necessarie to tran∣slate it into all languages.

THirdly, when wee saye that the Gos∣pell so written and regystred as God hath geuen it vs, a 1.242 is the onely ordina∣ry meane, with the whiche the spirite of God is serued to saue man, by reason whereof this word is called the word of lyfe b 1.243 and of reconciliation c 1.244: Wee doe not rest nor stay vpon syllables, neyther vpon paper and ynke, neyther vppon a Gospell hanged about ones necke, or read, spoken, or pronounced onelye as these Charmers doe their charmes, ney∣ther a Booke finely carued and gylte, or worshipped by sensing, and other fyne inuentions: but exclude all fantasticall inuentions, whiche euer haue serued the Deuyll. and vnderstande that to bee the Gospell which is well and trulye prea∣ched* 1.245 and expounded, so that the sub∣staunce 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 e 1.246, as Saynte Paule and Saynte Peter haue expresselye declared. Also Iesus

Christ dyd not say to his Apostels, f 1.247 goe reade the Gospell in an vnknowen toung, and woorshyp the booke where∣in it is wrytten, but hee sayde, goe and preache the Gospell to all Creatures. But howe shall they beleeue wythout vnderstandyng? g 1.248 For fayth commeth by hearyng: as sayth Saynte Paule. And howe shall they vnderstande that which is soong or reade in an vnknow∣en toung, or not syncerelye and trulye expounded? h 1.249 Howe also shall those bee confyrmed in the holye and true doc∣trine, and comforted in all theyr temp∣tations, and aduertised to knowe the false doctrine from the pure exposition of the Christian religion, i 1.250 but in me∣ditation and readyng of the woorde of God k 1.251 nyghte and daye, as sayeth the Prophet Dauid, and conferryng toge∣ther diligentlye the sextes of the holye Scripture? l 1.252 And so hath it beene al∣wayes 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 vnder∣stande the Prophet m 1.253 rightlie. For he knewe when the Lorde had sayde to him feede my shéepe n 1.254, was to be vnderstande of the preachinge of the woorde of lyfe o 1.255. As Saint Paule expounded it and prac∣tised it.

Yet notwithstanding, wee doo not saye, that euerie one ought to be a Doc∣tour and expositour of the holye Scryp∣ture. For this office appertayneth to those which bee called and ordayned law∣fullye to doo it in the Churche. p 1.256 But wee speake of readynge the Scrypture, to be confyrmed in that which hath bene expounded, and to reiect the false Doc∣trine of false Pastours, and Teachers. And we deny that the reading of the ho∣lie Scripture, and the preachinge of the same (for the which the Doctors and Pa∣stours be ordayned in the Church, q 1.257 and

not to Sacrifice r 1.258 a newe Iesus Christe, or to bring in a straunge Language a∣mong the common s 1.259 people) maketh he∣retikes. But on the contrarie, there is none other meane or way in the worlde, to driue awaye all heresies t 1.260. And who∣soeuer taketh awaye or letteth the rea∣dyng of the Scripture, taketh awaye incontinent the onelie meanes of conso∣lation v 1.261, and the saluation of the poore people x 1.262.

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 extery∣our preaching of the Gospell is a sa∣uour 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, a 1.263 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 Prea∣cheth, b 1.264 but 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 vnto the verie depthe of the spi∣rite, as sayth the Apostle, c 1.265 for to make by his onelie grace and goodnesse the vn∣derstanding of the Children of God cap∣able and meete to conceyue and vnder∣stande this highe mysterie of their Sal∣uation by Iesus Christe d 1.266 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 e 1.267. Moreouer to correcte and chaunge their wyll, so that with an ar∣dent affection they maye embrace and appropriate to them selues the remedie which is geuen them, and shewed foorth in Iesus Christe f 1.268 against dispaire, into the which without the same they shoulde fall perforce headlong through the prea∣ching,

of the law. g 1.269 Nowe yee maye see how the holye Ghos by the preaching of the Gospell healeth the wounde whyche the preaching of the lawe hath discoue∣red and layd open. h 1.270 Here ye may see how the preaching of the Gospell createth in vs the gift of fayth whiche commeth in∣continent, 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 vs, as it hath beene declared, this is not the least, to create in vs a pure harte a 1.271 to knowe, b 1.272 to wyll, and to doo that which is of God, c 1.273 that is to say, to take pleasure, and to studye to serue God d 1.274 in steede where wee were before sla∣ues of synne, e 1.275 enemyes of God, f 1.276 and coulde not onelye thynke anye good g 1.277

By this meanes the preaching of the lawe beginneth to chaunge the effect in vs, after that our disposition is chaun∣ged, in suche wyse, that in steede where it made vs afrayde, it comforteth vs, h 1.278 in steede where it shewed vs our con∣demnation readye prepared, it serueth vs nowe for a guyde to shewe vs i 1.279 the good workes, into the which wee be pre∣pared to walke in them. k 1.280 In steede that it was a yoke vnpleasaunte and impor∣table, nowe it is agréeable to vs, easye and light. l 1.281 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 cor∣ruptions that beene in vs, whyche striue against the spirite. But faythe whyche m 1.282 is the testimony of the spirite of God, testifying in our hartes, n 1.283 assureth vs, that the malediction and cursse of the law is wyped out, o 1.284 by the bloude of Ie∣sus Christ, with whome we be vnyted & knit. Also, for as much as wee bee assu∣red by the same fayth, that the spyrite of

God shall bée vanquisher, and haue the victorie, although it séemeth that hee ta∣ryeth long, p 1.285 but especially▪ death shall be the meanes of our victorye q 1.286. This heauynes and sorowe doth not thrust vs into any despaire, but inciteth and mo∣ueth vs feruently to praye to our father▪ to fortifye and strengthen vs more and more. r 1.287 So that by this meanes shall be accomplished and fulfylled in vs from degrée to degrée the rest of true penaunce that is to say, of the true conuersion and repentaunce, the which begynneth by contricion or feeling of sinne, and endeth by amendment of all that which is in man within and without▪ s 1.288 Wherfore we doo conclude, that necessarilie must fo∣lowe in all true repentaunt bartes, the confession of their faultes, before whome it appertaineth, that is to saye, before those which haue beene offended. And namelie, before all the assemblie of the Church, if it be needefull, with the resti∣tution and satisfaction towardes their neighbour, according as it may conueni∣ently

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 contra∣rywise we require it as necessarye to sal∣uation, 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 Pa∣pistes haue inuented, in the steede of the true confession and repentaunce, nor appoynte to God anye other satisfaction then the sacrifice of Iesus Christ onely.

30 The second meane vvhich the holye Ghost v∣seth to make vs reioice in Iesus Christ▪ and vvherefore the Lord is not onely content vvith the simple preaching of his vvord.

WE haue sayde before, that the Sa∣cramentes* 1.289 bee the other meanes and instrumentes wherewyth the ho∣lye Ghoste doeth appropriate and ioyne to vs, that which is necessary to our sal∣uation.

But for as muche as by thys worde Sacrament is sometymes vnder∣stande all those signes by the whyche some sacred and spirituall thing is signi∣fied to vs, we must first restraine the sig∣nification accordyng as our nature may* 1.290 beare it. And is to bee vnderstande that our God mosse mercifullye vsynge our poore and misserable nature as a meane to declare hys goodnesse and pacyence the better to vs, is not onely contente to declare to vs simply the meanes by the which it pleaseth hym to saue vs, and to vse an incomprehensible sweetnesse and mercye, in teaching vs his wyl by mor∣tall men lyke to our selues, a 1.291 and as it were dallying with vs as nurses▪ doe with lytle chyldren: b 1.292 but principallye for to heape in vs a number of his infy∣nite 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 eter∣nall 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 mo∣ued to geue consent to y^• euangelicall do∣ctrine, as though they were all readye in possession and fully enioying that salua∣tion which is promised them. As wee sée (if it be lawfull to make comparison of y^• affaires of the worlde with such incōpre∣hensible goodnesse of God) nowe is an o∣pen court of iustice, when the possession or property of a thyng is iudged to one▪ they vse certayne ceremonies and mea∣nes in doing the acte of taking possessiō. Or in execution of processe likewise. For to assure vs▪ and also to witnesse to o∣thers that suche or suche thynge▪ apper∣tayneth to vs, namely in our cynyll and wordly affayres. Or when a Notarys doeth signifie a testimoniall, and put to the names of the Witnesses, beside▪ all that, hee putteth to the Seale of the Of∣fice or Cittie, where the instrumente is

made and passed, to make the Instru∣ment appeare to bee of greater credyte and authoritye. c 1.293 So lykewyse from the beginning of our Lorde God, not beyng onelye contented to shewe vnto Adam the grace and goodnes whyche he would doe to his Churche by Iesus Christe, but did ioyne to it the sacrifices, as the lyue∣ly figures of the sacrifice to come of Ie∣sus Christe, for the better assuraunce of the fayth in the chyldren of God, accor∣dyng to their hope. d 1.294 And afterwarde in renuing this couenaunt of grace & mer∣cye to Abraham, hee ioyned to it the Sa∣crament of Circumcision e 1.295. And also in the tyme of Moyses hee ioyned to it the sacrament of the Pascal f 1.296 Lambe, with other ceremonies almost infinit, whiche were also Sacramentes representyng vnto them those thynges whyche Iesus Christ should fulfyll in hys tyme, that is to wytte, all the mysterie of our salua∣tion, as the Apostle declareth playnelye in the Epistle to the Hebrues. But when the tyme ordayned was come▪

then Iesus Christe by his comming en∣ded 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 ano∣ther 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 g 1.297: Yet neuerthelesse hauing respecte to our grosse and rude nature, woulde ioyne certayne Sacramentes and exteryour signes to his woorde, the better to en∣crease and entertaine our fayth. For although Iesus Christ hath already got∣ten vs the kingdome of heauen: yet we possesse it not but by hope, h 1.298 so long as we be here vpon earth, wherein it is necessa∣rie that we doo encrease and perseuer vn∣to the ende i 1.299.

31 The diffinition of that vvhich is called a Sacrament.

THese ••hynges considered it is easye to be vnderstande what wee call Sa∣cramentes. In this present treatise we call them certayne signes, markes, or visible testimonies ordeyned of God, for the continual vse of all his churche added and ioyned by himselfe to the worde of his Gospell, whereby hee wyll freelye saue vs in Iesus Christ his sonne. And also bee added and ioyned the better to represent to our outwarde sences as well those things whiche he letteth vs vnder∣stand by his word, as also those whiche he worketh inwardly in our hartes, a 1.300 to seale and ratifie in vs the saluation b 1.301 which wee doe not possesse as yet but by fayth and hope. Moreouer for to styrre and quicken vs on our parte, as well concernynge▪ our dueties towarde hys maiestie, a•• to our neyghbours▪ d 1.302, ac∣cording to the tenour of the couenaunte which is to laboure and stryue continu∣ally by the force and vertue of the spirite which hee gaue vs e 1.303, in seruynge hym as our God, and louing our neyghbours

for the loue of him f 1.304.

32▪ The difference betvvene the sa∣cramentes 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: a 1.305 but those of the newe alliaunce, be established vntil the consummation & end of the world b 1.306. The second difference that those sacra∣ments 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 c 1.307. The thirde difference is in the signes & ceremonies which differ much d 1.308.

The fourth is in the number of them, and in the measure of the signification. For as sayth Saynct Augustyne, •• we haue 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 〈…〉〈…〉 pro∣ceed•• and come from 〈…〉〈…〉 〈…〉〈…〉 that is to saye from the goodnes of God f 1.309 onelye, and they both tend〈…〉〈…〉ne o∣ther ende but to make man 〈…〉〈…〉 of Iesus Christ; to enioye eternall〈…〉〈…〉▪ as S. Paule declareth, g 1.310 and also Sainct Augustine h 1.311.

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 dif∣finition aforesaid, that the sacramen∣tes 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, a 1.312 whereof ••nfu∣e••h two things wel to be noted although they haue bene verye euyll consydered heretofore.

The first, all the ceremonies and sacra∣mentes▪ 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, al∣so it pertaineth to him to put to y^• seale. b 1.313 Wherfore al those which haue presu∣med to make newe Sacramentes, or to adde to those which he hath ordained in his Churche, by his woorde written, or diminished from them, haue falsified the seales of his maiestie. Wherfore we be contented & satisfyed with those which God hath promised vs and appoynted by his worde.

The second, that where the worde is not preached and expounded in thadmi∣nistration of the sacraments, but onely lyfted vp & ministred in an vnknowen language and mingled with the inuen∣tion of mans brayne▪ there must néedes be an horrible pollution, and propha∣nation of the holie Sacraments of our Lorde God.

34. VVhich thinges be common to the preaching of the worde and to the sacramentes.

IT is necessarie to vnderstand and knowe what it is that the simple worde of GOD hath in common with the Sacramentes, and lykewise, the difference betwéene these two in∣strumentes.

First, both these two instrumentes doo serue the holie Ghoste to one ende, that is to saye, to vnite and knytte vs nearer and nearer to Iesus Christe to receyue our saluation a 1.314.

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 onely b 1.315.

Thirdly, as we haue sayd before, the word serueth vs to no purpose, except it be preached intelligibly, and as it maye* 1.316 be vnderstande: and further except that which it declareth & representeth to vs,

that is to say. Iesus Christ with all his goodnesse, be receyued by the fayth of those which heare it. Also the same ought to be vnderstand by y^e sacramēts, that is to saye, if we bring not fayth, which is the onelie meanes to receyue that which is preached to vs represen∣ted and offered by the same word, much lesse doo they serue vs to saluation. But contrarywise, in despysing them by our incredulitie, and reiecting that goodnes which god offereth with the same to vs. wée seale our owne condempnation c 1.317. Notwithstanding, as the Gospell cea∣seth not of his nature to be the word of lyfe and saluation, although the wyc∣ked turne it into odoure of death and dampnation by their contempt, so the Sacramentes cease not to be true Sa∣craments, although they be mynistred by vnworthy d 1.318 personnes, or receyued vnworthely, for so the malice of man can not chaunge the nature of the ordi∣naunce of God.

Fourthely, as the seede howe good so e∣uer it be, bryngeth not fourthe fruyte at the instant that it is sowen, but con∣tinueth 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 plea∣seth God.

35 VVhat thinges belonge properlie to the sacramentes hauinge re∣spect to the ende wherefore they were ordained of God.

BEholde in generall the pryncypall pointes which these twoo thinges haue in common. And followeth what they haue properlye by them sel∣ues. Fyrst as the sacraments be apper∣tayninge and dependynge vpon the* 1.319 worde of God, and also be ordayned to seale that which is already in vs, that is to say the vnion and coniunctiō

whyche wee haue alreadye by fayth in Iesus Christeb 1.320 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, be∣fore the Sacramentes bee dewlye my∣nistred: I vnderstande of those which be of age and dyscression: concernyng Baptisme of younge Chyldren of the faythfull, there muste bee a partycu∣lar respecte, of the whiche wee shall speake hereafter. For as in all Chur∣ches well reformed if it happen to re∣ceyue a paynyme or infidel, hée ought∣to be Cathechument, that is to saye, Discypline, and to make, confession of* 1.321 hys fayth before h•••• bee receyned, to Baptysme, c 1.322 whyche is a publyke and autentike ratificatiō of our Christi∣antye. Therefore Saincte Paule es∣pecially required that euerye one exa∣myne himselfe before he come to the ta∣ble of our Lord d 1.323

Secondlye there is a dyfference be∣twene these twoo thinges (as it ap∣peareth by that whyche hath béene sayde before.) For the worde maye be mynystred wythout Sacramentes, e 1.324 but the Sacramentes can neuer bée lawefullye mynystred wythoute the worde: f 1.325 as it maye bee that an instru∣ment maye be of valewe withoute a seale, but the seale is vtterly vnprofy∣table, namely not called a seale if there be not a certayne instrumente to the whiche it maye bée put for a confyrma∣tion.

Thyrdelye, for asmuche as wyth∣oute fayth we haue no parte wyth Ie∣sus Christe, and so consequentlye wyth¦out fayth we haue no part in the king∣dome of heauen, g 1.326 for the preachinge of the worde is the onely ordinary meane wherwith the holye ghost is serued, to create in vs true faythe, as wee haue shewed here before according as sainte Paule h 1.327 sayth, that fayth commeth by hearynge.

Wherupon we conclude that the prea∣chyng of the worde of God is the onely necessarye meane to saluation, for those which be within age of discretion, ex∣cept it please God to worke extraordy∣narilye 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 haue declared i 1.328 and he y^• hath faith hath attayned to Ie∣sus Christe, and consequentlye eternal life: k 1.329 It foloweth necessarilye that first we must haue title and right to eternal life, before we can discerne rightlye the l 1.330 Sacramentes. But those which haue fayth, and yet haue not the meanes to be partakers of the Sacramentes, shall not be depriued nor excluded from sal∣uation. For the necessitie of the Sacra∣mentes extended not so farre as to ex∣clude 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, & wor∣thye of damnation, if he reknowledge

not his fault. As S. Bernard hath very well declared, n 1.331 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 con∣temner of the Sacramentes, whiche hath not the meanes to communicate with thē according to y^• rule of the scrip∣tures 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 ex∣presse Ceremonies, and of greate signi∣fication: So it is easie to be perceiued how necessarye it is to vs, the vse of the Sacramentes to encrease & entertayne our fayth o 1.332 which after a maner to saye touch our fynger and eye, and alreadye tasteth and féeleth in effect, the commo∣ditie of that whiche wée looke for, as

though we had it and possessed it alrea∣dye, and therefore so farre is it from vs, ••o dispi••e the holye Sacraments, that on the contrary we protest that we cannot worthely as our duty is, extol and mag∣nify the dignitye and lawfull vse of the Sacraments.

36 Howe there is but two Sacra∣mentes in the Christian Church.

IN this maner and significatiō we fynd but two Sacraments ordei∣ned of God, for y^• perpetuall vse of all his Churche: as also S. Augustine a 1.333, •• S. Ambrose, b did content them selues with two & no more. That is to say, the holy Baptisme, which succeaded the Cir∣cumcision, and the holye Supper which succeded the pascall lambe. For in these* 1.334 two Sacramentes bee represented to vs 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 com∣mon 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 memo∣rial, but we vnderstand of signes which representeth to vs moste great and ex∣cellent 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 re∣presented by them. Moreouer, it is to be noted that we doo comprehende vnder the name of signes, not onely the mate∣riall 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 vs, being preached and expounded plainlie) we vnderstand furthermore by the name of sygnes, the Ceremonies ordayned of God in all this mysterie, the which haue 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 those〈1 page missing〉〈1 page missing〉

spirituall of theyr owne nature, but by the ordinance of Iesus Christ. For wa∣ter of his nature is made to wash when we wyll wette vs with it. Breade and wyne is to nourishe the bodye beynge eaten & dronken. But in the Sacramen¦tes these thinges haue another purpose clean contrary, as we shal say▪ hereafter We may vse a similitud for y^t better vn¦derstāding hereof. Take ware which is fastened to a writing or publike instru¦ment, 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 auaile∣able, the whiche it hath not of nature, but by the ordinaunce of man. But con∣cernyng the Sacramentes they be or∣deyned of God for a more excellent co∣uenaunt.

40. From whence procedeth this al∣teration & the errour of those which make a charme▪ or sorcerie of the sa∣cramentall wordes.

THis mutacion then whereof wee spake chaungeth not the substance of the sygnes neither of bread, wa∣ter and wine, but onely 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 vs 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 onely in the vse thereof it foloweth also that before, or after thad∣ministratiō of the sacraments it taketh no place, but onely during the action & the vse to the which this chaunge or mutation tendeth.

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43. The second point is of the thing signified in the Sacramentes.

THe promyses whereto the Sacra∣mentes bee ioyned as Autentyke seales, tende to one onely Iesus Christ. For a 1.335 it is he onelye which is declared to vs, and represented with all his good∣nes & treasours by the signes of sacra∣mentes, and by that word which is ioy∣ned with it for to quicken and confirme ou•• fayth, wherewith we doo embrace him, and to aduertise vs 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 with∣out any fraud on Gods pa••te, which is true in his premis, so that the signe and the thing signified be alwayes knyt to∣gether in this respect, that is to say. God offereth both the one & the other truly▪ & not by the vertue of woordes pronoun∣ced,

(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 occu∣pieth no place, nor by the holines of him which pronounceth the wordes orday∣ned of God, or ministreth the Sacra∣mentes. (For the Sonne of man cannot make voyde the will of God) but by the vertue of the holye Ghoste▪ which wor∣keth, that notwithstāding Iesus Christ being as he is man corporallye in hea∣uē absent from vs, as the scripture wit∣nesseth, yet neuerthelesse is presented truly and verely to vs, so that our fayth do embrace him in spirit inwardlye, as the signes do represent to vs outward∣ly, lysting vp our mindes into heauen, for to enioy and possesse him more effec∣tually, and ioyne vs to him.

45. The distinction of signes and of the thing signified.

NOtwithstanding such coniunction, we confounde not the signes with the thing signified, nor abolish the

substaunce of the signes, but make a dis∣tinction of that which is conioyned.

94. The maner to communicate aswel the signes of the Sacramentes as the thing signifyed.

FOr asmuch as the signe and the thing signified (as we haue said) be so knyt and ioyned together & yet neuerthelesse not confounded the one w^t the other▪ 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 recei∣uing* 1.336 the thing signified w^t the signe, do perceyue augmentation and encrease of theyr faith vnto saluation & eternal life. But the vnfaythfull not receyuing but the bare signe onely, receyue it to theyr condemnation: because that refusing the thing signifyed which is offered to them of God with the signe, they polute & dis∣honor it, as much as in them is. Thus much concerning the communicating of the signe. But concerning the thing sig∣nifyed,

which is Iesus Christe with all his benefits and goodnesse: We haue al∣ready declared, that the onely 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 c 1.337 embrasing that which God promiseth vs by his worde, and offreth to vs by the exteriour signe, or to speake yet more properly, in ioye∣nynge our selues more nerer then we were before vnto Iesus Christ. b 1.338 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 as∣cended vp from the earthe into hea∣uen, and there doeth knytte and incor∣porate vs with Iesus Christe: whiche was the cause of the primatiue Church did singe sursum Corda, that is lyfte vp* 1.339 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 dimi∣nished 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 repre∣sented, a 1.340 is the aspersion or sprinkling of the death and passion of Iesus Christ in remission of all our sins, & imputati∣on of righteousnes. Also by the exterior wetting with water is signified y^• mor∣tification & sepulture or burying of our olde man, that is to saye of our natural corruption, dead & buried by the bertue of the death & burying of Iesus Christ, is signified by this, that the person is wet, & continueth vnder the water, or the water vpon him a certain time. And

finallye the generation of the new man with a certayne and sure hope of the re∣surrection of Iesus Christ, is signifyed by this, that he which is Baptised, com∣meth out of the water clean purged and washed.

Besyde this Baptisme is an extery∣our and solemne profession of the Chri∣stian religion by the which wee all doe bynde our selues to accept and take Ie∣sus Christe for our onelye Sauiour b 1.341, and to lyue in brotherlye charitie, as be∣ynge all together but one boddye bap∣tysed with one Baptisme and by one spirit vnited and knit in him. The word c 1.342 that is to say: the ordinaunce of Iesus Christ ioyned with the promise sincere∣ly 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 conueni∣ent of all thyngs, to washe and putte

away all bodily fyithynesse, and ther∣fore is most mate to fygure and repre∣sent the blond of Iesus Christ the sonne of god, by the which onely the Church is made clean: d 1.343 Moreouer one vniformi∣ty is appointed and common to al e 1.344 and to one end and purpose, which declareth the concorde and charitye whiche wee ought to haue together.

The meane whereby this is commu∣nicated to vs, is y^e holy ghost, f 1.345 fréely cō∣municated to the electe, who condiscen∣dynge to our infyrmitye, will be ser∣ued by a mortall mā ordained & appoin∣ted in the Churche for that ende g 1.346. Se∣condlye with the worde h 1.347 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 ne∣uertheles w^tout cōmunicating his ver∣tues 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. i 1.348▪

The meanes of our parte is fayth, ac∣ording as fayeth S. Augustine k 1.349. The word maketh vs cleane, not being spo∣ken or pronounced onely, but being be∣leued. Now this fayth commeth not of our selues, but is freelye geuen vs l 1.350 in dewe tyme, ••o that we be of the number of the elected m 1.351, the which secrete wee leaue to god to iudge. For it is he which knoweth those that be his n 1.352. Notwith∣standing we accepte all those as fayth∣full which make exterior profession, if it appeare not to vs the contrary, lea∣uing the iudgemente of the Hypocrites to God, which shall reueale them, and iudge them in his good tyme, o 1.353 and pleasure.

48. For what causes the younge chil∣dren of the faythfull be baptised.

COncernynge younge Children, be∣cause theyr fayth is vnknowne to vs, and we haue sayde before, it is requisite that they be partakers of the fruites of the sacraments a 1.354, and it is not

very likely that they haue faith, because they haue not the vse of vnderstanding, b 1.355 excepte God do worke in them extra∣ordinarilye, the which appeareth not to vs, neuerthelesse we cease not to com∣municate 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 ryghte∣ousnesse which is by fayth c 1.356: and also by expresse commaundement of God, the male children were marked the eyghte day d 1.357.

Secondlye, there is a speciall regard to be had to the infantes of the faythful. For although they haue not faith in ef∣fecte suche as those haue that be of age, yet so it is, that they haue the seede and the spring, in vertue of the promise which was receyued and apprehended by theyr elders. For God promiseth not vs onely to be our God, if we beleeue in him, but also y^• he wil be the God of our ofspring and seede, yea vnto the thou∣sand

degrees e 1.358, that is to the last ende. Therfore sayde S. Paule that the chyl∣dren of the faythfull be sanctified from their mothers wombe f 1.359. By what right or title then do they refuse to geue them the marke and ratification of that thing which they haue and professe alreadye? And if they alledge yet further, that al∣though they come of faithfull elders or parents, it followeth not that they be of the number of the electe, and by conse∣quent that they be sanctifyed. (For God hath not chosen al the children of Abra∣ham and Isaac g 1.360.) 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 h 1.361 it, yet notwithstanding we presume iustly to be the children of God, all those which bee issued and discended from faythfull Parents, according to the promyse i 1.362. For as much as it appeareth not to vs the contrary. According to the same we

baptise the younge children of the faith∣full, as they haue vsed and done from the Apostels tyme in the Churche of god k 1.363, 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 be∣fore 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, accor∣dinge to this holy worde (to the whiche no man hath anye more power to adde or diminishe, then to make new promi∣ses of newe Sacramentes) a 1.364 be concer∣ninge 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 ren∣der thankes with one hart and with one monthe.

The thing signified is the same which the doctrine presenteth and declareth to vs ordinarily. And of Baptisme like∣wyse▪ that is to say, Iesus Christ b 1.365 con∣ceyued, borne, crucified, dead, buryed, rysen, ascended into heauen, to be made for vs the entrie and perfecte sapience, righteousnes, sanctification and redem∣ption. c 1.366 So thē we doubt not but accor∣ding to the promise of our God, the ve∣rye body and the very blood of the Lord▪ that is to say Iesus Christ himself, with all his goodnes and treasures, is offered to vs verily and withoute fraude, to be

receyued of vs inwardly in fayth, by the vertue of the holye Ghoste, into euerla∣sting 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 accustoma∣ble 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 aly∣aunce d 1.367 or couenaunt, that is to say: the marke and true signe of the new coue∣naunt, which is made by the sheddyng of the precious bloode of Iesus Christe. So is sayd also that the Circumcision is called the alliaunce e 1.368, that is to saye the very signe and ratifycation of the alli∣aunce. Also the Lambe is the passage f 1.369, or passeouer. Item the stone in the De∣sert

was Christ g 1.370, that is to say: verely representing Christ. Also it is sayd of S. Paul concerning this matter, h 1.371 that the breade is the communion of the bo∣dye of Christe, that is to saye: the true signe or gage of the communion which we haue with Christ. And this exposi∣tion is not forged by vs, but expressely and playnely obserued by all the aunci∣ent Doctours of the Churche, as folo∣weth: in that the bread is broken, is re∣presēted to our senses the passion of our Lorde, which was broken with dolour and sorrowes of death, and the iudge∣ment of God in his bodye and soule for vs. In that it is distributed, and the cup lykewyse to all the Communicantes, representeth to our senses, that Iesus Christ him selfe with all his treasures and benefites is geuen to vs of God the Father into eternall lyfe.

¶ These places followyng be al∣ledged by the Fathers, touching this exposition.

Irene agaynst the Valentians, Tertulian agaynst Martion, Origine vpon the booke of numbers, hom. 16. Item vpon s. Mathew, 15, &, 26, chap. Item vpon the Leuit. homely. 7, ••, 9. Item against Celius, 8, booke. Cyprian, 6, epistle of the first booke, and the, 3▪ epistle of the second booke. Item in the sermon of the supper, A∣thanase vpō s. Mathew chap▪ 12. Ambrose vpon the first to the Corin, and fourth booke of Sacramentes, Chap∣ter, 4. Chrisostome vpon saynt Mathew in the perfecte worke, homely, 11. Vpon the, 2, Corint. hom. 27. Vpon the Psalme. 22. Item in an epistle to Celarius, Augu∣stine vpon the Psalme, 8, &, 89. Item August. vpon the wordes of the Apostle seconde sermon. Item in the ser∣mon made to the children, as Beda reciteth in his collec∣tion. Item, 3, booke of the Trinitie chap. 4, &, 10. Item agaynst Fastus, xx, booke, chap. xxi. Item of the citye of God. Item vpon the, 54. Psalme. Item vpon, xxvi, homily vpon Saynt Iohn. Item vpon Saynt Iohn xxvii, treatise and, 6, chapter, and 30, treatise, xxi, chap∣ter, xxv. Item vpon 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 vpon 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 Ie∣sus Christe. Hesichius the twentye booke vpon 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 wit∣nes of that which is interiorly done tru∣ly by the vertue and power of the holye ghost. For he can thorowe the bonde of faith, ioyne and binde those things toge∣ther which of themselues be farre deui∣ded a sunder, concerning the distance of the places, that is to say, y^• as verelye as we take and eate the bread and drink y^e wine by a naturall maner, the which in continent after by digestiō turneth into our substance & nourishment of our cor∣poral life: likewise as verily (although by a spiritul and celestial maner, & not with mouth & téeth) is Iesus Christ him selfe which is now in heauen on y^e right hande of his father, cōmunicated to vs, that we may be flesh of his fleshe, n 1.372 and bones of his bones, that is to saye, being knytte o 1.373 and incorporated with him by faythe, p 1.374 oure soules and oure bodyes doth attaine to eternall life: yea euen whylest we be in this world his spirite doth sanctifye and gouerne our bodyes* 1.375

and soules, to dedicate and sacrifice all our lyfe to his seruice r 1.376, and to the cha∣ritie of our neyghbours for the loue of him. Finally, in that we take all of one breade and of one wyne corporallye and visibly, so on the other parte spirituallye and inuisibly by faith, we come al to par∣ticipate & bee partakers of Iesus Christ onelye, the same I say sheweth to vs the bonde and knot whiche ought to bee be∣tweene vs all, as the mysticall bodye of Iesus Christ our heade, according to the publike and common protestation which we do make s 1.377.

The conuenaunce & agréement of the thinges signified, with the signes & ce∣remonies, is very euident and plaine by this which we haue already sayd: name∣lye that as one loafe t 1.378 is made of manye graynes gathered and ioyned into one loafe or peece of breade, and lykewise the Wine being made of many grapes, declareth vnto vs the agréeing of the sygnes with the signifycation, where∣of wee haue spoken heretofore, that

is to saye the knotte and vnyon whiche we haue with Iesus Christ, and the mu∣tuall charitye with all the faythfull in Iesus Christ theyr head, the worde that is to saye the ordinaunce and promyse of the Lorde, whereunto the signes doth sende vs, bee suche as saint Paule hath expresslye touched v 1.379 togeather left to vs according to the Euangelists.

The Lorde Iesus the same night in the whiche hee was betrayed tooke bread and when hae had geuen thankes, brake it and sayde, take, eate, this is my bodye which is broken for you, do this in the re¦membraunce of me, & likewise he tooke the cuppe, after hee had supped, sayinge. this cup is the newe alliaunce or Testa∣ment in my bloud, do this as ofte as ye drynke it, in the remembraunce of mee, for as ofte as ye eate this breade, and drinke of this cuppe, ye shall shewe foorth the Lords death tyll he come.

The meanes to receyue Iesus Christ (as wee haue sayde afore) is fayth, x 1.380 and therefore sayde saincte Augustine, he

that is not of the bodye of Christe, y 1.381 ea∣teth not the bodye of Christe, and (as he sayde in an other place,) the heretykes which be withoute the Churche, maye wel haue the sacrament, but not y^• bene∣fyte of the sacrament, from whence it foloweth▪ that a man must proue hym∣selfe, according to the doctryne of the Apostle, a 1.382 that is to saye, enter into our selues, to see if we haue suche so∣rowe for our sinnes as it appertaineth, and suche certaine and sure trust in our God accordinge to hys worde by Iesus Christ our onely mediatour. And yet is not requyred such a perfyte sayth as no imperfection can bee founde, but suche a fayth as is true, and not fayned. In those then that be suche, the vnyon and coniunction whiche they haue ob∣tayned with Christe, by their faythe, is more and more confirmed, and sealed by the holye ghost, in receyuing the signes and sure seale of this coniunction and knot as it is sayde, that y^e circumcision was in Abraham a seale of the righte∣ousnes

of faith, b 1.383 the other on the contra∣rie, in despysing that which is offered to them, that is to saye, Iesus Christe, and dishonoring the signes and ceremo∣nies instituted of the Lorde, bring them¦selues culpable and guiltie of the bodye & bloude of Iesus Christ, from the which continuallie more and more they recoyle and fall backwarde c 1.384.

The declaration of the death of Iesus Christ, & consequentlie of all that which he dyd for vs, with thankes geuing for the benefites receyued, and the exami∣ning and prouing of our selues, be of the substaunce of the supper, d 1.385 & 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 them¦selues, because they haue not the vse of reason, as younge chyldren and such lyke, e 1.386 nor to those which haue not made profession of theyr fayth, f 1.387 or which be Iudged vnworthylie, that is to saye,

excommunicated by the right iudgment of the Churche g 1.388, the whiche shalbe spo∣ken of hereafter.

50. The conclusion of the matter of the Sacramentes.

THese thinges considered, it folo∣weth that the sacramentes be not onely ordayned, to offer to God geuing of thanks which also is called a sacrifice and acceptable offring: but rather that we shoulde receiue of his grace and libe∣rality, the which is more precious then heauen and earth, that is the confirmati∣on of our faythe, and to be the nearer v∣nited, and ioyned to Iesus Christe into* 1.389 eternall life.

51. Wherefore the holye ghost is called the consolator or comforter and to vvhat purpose and ende the afflictions* 1.390 of the faithfull serueth.

FInally it is easy to perceue for what reason the holye ghoste is called the comfortor a: Because his office is to ioyne vs to Iesus Christ by fayth b 1.391, and he that hath Iesus Christ hath all c 1.392, it

foloweth that by him onelye our consci∣ences haue wherein to be so pacified, and so well contented and fullye satisfyed, that namely we haue wherein to reioyce in our afflictions d 1.393, for as much as we knowe and be assured, that they come not to vs at aduenture, but bee sente of hym, whoe hath reconciled vs vnto hym¦selfe by Iesus Christe, entreating vs in the fame wyse that hee hath done hys owne Sonne e 1.394, and so by lyttle and lyt∣tle to learne vs to hate sinne, and de∣spyse the worlde f 1.395, and moreouer by this meanes hee moueth vs to praye and call vnto him more earnestlye g 1.396 and deuout∣lye: and also chasticeth vs in trying and prouing our fayth h 1.397, and in fine maketh vs 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 i 1.398.

Notes

• a 1.1

  Gene. 1. a
• b 1.2

  Iohn. 14 b
• c 1.3

  Rom. 8. b
• d 1.4

  Math. 2. d
• a 1.5

  Gene. 1. a,
• b 1.6

  Rom. 8▪ b
• * 1.7

  ▪c Ephe, 1, a
• a 1.8

  Ephe. 1, c
• b 1.9

  Iohn. 3. b
• a 1.10

  Math, 28 d Actes. 9. a Roma. 10. c Iames. i, c 2. Peter. i, d
• a 1.11

  Roma. 8. 1. Cor. 2.
• * 1.12

  b Luke. 23
• c 1.13

  Iohn. 3
• d 1.14

  Psal. 51
• e 1.15

  Prouer. 40
• f 1.16

  Iohn. 1
• g 1.17

  Iohn. 12
• h 1.18

  Iohn. 3, b
• * 1.19

  i Iames. ••. d
• k 1.20

  1. Cor. 2 c
• * 1.21

  Rom. 8,
• m 1.22

  Ephe. 3
• n 1.23

  First sermō of the anun∣ciation.
• * 1.24

  a Rom. 10, b Gala. 1, b
• b 1.25

  Iohn. 17. 1. Cor. 1. d
• c 1.26

  Math. 1 Roma. 6
• d 1.27

  Roma. 5
• e 1.28

  Rom. 8
• a 1.29

  Rom. 5. •• Gala 2 Phil. 3, b 2. Tim. 1, •• Titus. 3. a Hebr. 11. b
• a 1.30

  Roma. 6. Hebre. 10.
• b 1.31

  First sermō of the anun∣tiatio••.
• a 1.32

  Roma. 1. Gala. 3.
• b 1.33

  Iohn. 17.
• c 1.34

  Roma. 7.
• a 1.35

  Roma. 5. b
• * 1.36

  Augustine, the merites of Sayntes first reason.
• a 1.37

  Psalm. 143
• b 1.38

  Psalm. 16
• d 1.39

  2. Cor. 4. a
• e 1.40

  Philip. 3
• * 1.41

  Second reason.
• * 1.42

  Thirde reason.
• * 1.43

  Fowrth reason.
• * 1.44

  Acts. 8. d
• g 1.45

  Math. 7. ••
• h 1.46

  Esai, 1. c
• i 1.47

  Roma. 4. a
• k 1.48

  Gala. 12. d
• l 1.49

  Roma. 3. d
• m 1.50

  Luke. 17▪ ••
• n 1.51

  Psal. 143. ••
• o 1.52

  Roma. 3. ••
• p 1.53

  Roma. 3. d
• q 1.54

  1. Lor. 5. d
• r 1.55

  Roma. •• d Phil. 2. a
• s 1.56

  Roma. 8. a
• t 1.57

  Colos. ••. c
• v 1.58

  Gala 3. b
• x 1.59

  1. Peter. a. b
• y 1.60

  Roma ••. v Ephe. 5. b
• * 1.61

  Iohn. 6. a 1. Peter. 1. d Iames. 1. a
• aa 1.62

  Iob. 13. c
• bb 1.63

  2. Cor. 6. b Hebr. 12. b
• cc 1.64

  2. Sam. 7
• a 1.65

  Deut. 17. d Gala. 3. b Roma. 4. c
• b 1.66

  Math 3. b 〈…〉〈…〉p. 2. a ••sa••. ••3. d
• c 1.67

  Roma. 5. b
• d 1.68

  Galat. 3. b
• e 1.69

  Colos. 1. •• 2. Cor. ••. ••
• f 1.70

  Ephe. 1. b.
• g 1.71

  Iohn. 1. b.
• a 1.72

  Roma. 7. c
• b 1.73

  Iob. 4. d Psalm. 5. c
• c 1.74

  Psal. 44 d Ierem. 1. b
• d 1.75

  Roma. 7. c
• e 1.76

  Roma. 3. d
• f 1.77

  Galat. 5. c
• g 1.78

  2. Lor. 4. a
• h 1.79

  2. Lor. 6. d
• i 1.80

  Ephe. 4. d
• k 1.81

  Lolof. 2. ••
• m 1.82

  Math. 1. d
• n 1.83

  Hebr. 2. d
• * 1.84

  l Roma. 6. a
• o 1.85

  Gene. 1. d
• p 1.86

  Roma. 8. a
• * 1.87

  a Roma. 8. c. 2. Cor. 2. c 1. Ioh••. 4. e
• b 1.88

  Rom. 8. a 1. Cor. 2. d 1. Iohn. 5. d
• c 1.89

  Roma. 8. c.
• d 1.90

  Roma. 6. a 1. Iohn. 1. c.
• e 1.91

  Iohn. 3. •• Ephe. 4. ••
• f 1.92

  Rom. 7. ••
• g 1.93

  S. Paul to the Roma∣nes, and al∣moste tho∣rowout all his epistles. 1. Pere. 4. ••.
• * 1.94

  Roma. 6. a
• * 1.95

  2. Cor. 4.
• * 1.96

  Philip. 4. d.
• n 1.97

  Ephe. 1. d.
• o 1.98

  Roma. 8. c.
• p 1.99

  1. Lor. 2. d.
• q 1.100

  Roma. 8. b.
• r 1.101

  Roma. 6. g. &. 8. c.
• s 1.102

  Roma. 7. d. Philip. 2. b.
• t 1.103

  Roma. 12. c
• v 1.104

  Iohn. 5. d.
• x 1.105

  1. Pete. 1. b
• y 1.106

  Iohn. 8. e▪
• z 1.107

  1. Iohn. 2. b.
• * 1.108

  Psal. 119 Leuit. 18.
• * 1.109

  Deut. 4. a
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