that concerning afflictions First although all kinde of afflictions and also death bée entered into the worlde thorowe sinne yet God when he punisheth vs hath not euer respecte to our sinnes as it appeareth in the history of Iob and z many other places but in scorging vs he hath diuers respects tendynge to his glorye and our profyte as shalbe sayd hereafter in the laste artycle of the fowrth poynt Furthermore although god â–ª doth afflict his elect for their sinnes vntyll they feele y e very paines of death yet is he not angry with them as a Iudge to condempne them but as a Father chastising his chyldren to preserue them from perishing or geue other example 11 The remedy which onely faith fyndeth in Iesus Christ onely against the second assault of the fyrst temptation grounded vppon this that we be vnfurnyshed of the righteousnes which God requireth of vs. THe second assault which sathan may make against vs because of our vnworthines is that it is not sufficient to haue lyued without sinne or to haue satisfied for our syns but is required furthermore y â— man should fulfyll the whole lawe that is to saye that he hath loued God perfectly and his neighbor as him self Bring forth theÌ„ this righteousnes or els how wilt thou beare y â— curse of the law and the maiesty of god Now what can al the righteousnes of man helpe vs against this assault For here is spoken of a perfect obedieÌ„ce according to y â— lawe whiche was neuer founde but in Iesus Christ only Let vs learne here again to appropriate to vs by faith another treasure benefite of Iesus Christe that is to say his righteousnes For we know that it is he that hath fulfilled al righteousnes hauing perfectly obeyed God his Father perfectly loued his enemies so y â— he became accursed for them as s Paul sayth that is to wete he did beare the iudgement of the wrath of God for them to the ende y â— we being â—lad with this perfect rightousnes which is imputed to vs by faith as though it were properly our own we may be made acceptable before God as brethren and coheyres with Iesus Christ Now for this poynt Sathan must perforce haue his mouth stopped so that we haue y e fayth which maketh proper to vs Iesus Christ with all the riches and treasures which he hath to communicate to those which beléeue in him 12 The third assault of the same temptation grounded vppon the naturall corruption or originall sinne whiche is within vs. SAtan hath yet remaining one assault in the temptation of our vnworthynes which is this Although thou hast satisfyed for the payne of thy sinnes in the person of Iesus Christe that thou art also clothed with his righteousnesse yet art thou corrupted in thy nature wherein alwaye remayneth the roote of all sinne How darest thou then appeare before the maiestie of God enimy to all vncleanes and also which séeth the botome of thy hart Now coÌ„cerning this poynt we fynde yet one easie remedie in Iesus Christ only vpon whom we must staye But we be yet so enclosed in this mortall body that wée doo not the good whiche wée woulde and yet doo féele the synne that remayneth in vs and the flesh that striueth against the spirit by reason whereof we be yet defyled in body and soule concerning our selues but for as much as by fayth wée be vnyted incorporated rooted and grafted in Iesus Christe by whome our nature hath bene from the first moment of his conception more fullye restored sanctified and made more pure then euer it was created in Adam for asmuch as Adam was made but accordinge to the image of God and Iesus Christ is very God who hath taken vpon him our â—iesh conceyued by the vertue of the holy ghost this sanctification of Iesus Christ is imputed to vs as our owne then cannot y â— naturall corruption which resteth partly yet in vs come in accompt for as much as it is couered cloathed with the holynesse of Iesus Christe who is much more able to sanctifye and cleanse vs before God then the natural corruption is to defyle and corrupt vs. 13 The remedye against the seconde temptation whether we haue faith or not IN the second temptation SathaÌ„ shall replye vpon this that Iesus Christ is not deade for all synnes for as muche as all shall not be saued Then let vs haue recourse to our fayth and answere him that true it is none but the beléeuers doo receyue the fruite of this passion satisfaction of Iesus Christe But this in steade of desmayinge vs doth rather establishe vs. For that we do know in our hartes that wée haue faith wherby it is already saide in the thyrd article of this fourth point it is not inough only to beléeue that Iesus Christe came to saue synners but we must particularlye euerye man applye and appropriate Iesus Christ to himself in such wise that he doo conclude with him selfe I am in Iesus Christ by faith and therfore I caÌ„not perishe but am sure of my saluation so then to be assured that we haue ouercome Sathan in these thrée assaults of the first temptation and also to resist the second wée must examine our selues whether we haue this faith or not The meanes is to ascend by the effectes vnto the knowledge of the cause which worketh them Nowe the effectes which Iesus Christe worketh in vs when wée haue appreheÌ„ded him by faith be of two sortes The first is the testimony which the holye spirite bringeth to our spirites that we be the children of god and which maketh vs cry abba father in a certain assoraunce Secondlye we must vnderstand when we do ioyne appropriat to oure selues Iesus Christe by fayth it is not by a certaine vaine or folish fantasie Imagination but really and in déede although it be spirituallye in such wyse y â— as the soule bringeth foorth her effects and woorkes being naturallye vnited to the body so when by faith Iesus Christ is geuen to vs to dwell in vs his vertue then bringeth and sheweth forth his force vertues The which is vnderstaÌ„d in the Scripture by this worde regeneration because they make vs become newe creatures concerninge the qualities And this regeneration hath thrée partes For as the naturall corruption holdeth our personnes captiue bothe in body and soule working in vs bothe synne and death Lykewyse the vertue of Iesus Christe commeth and taketh possession in vs and bringeth to vs thrée effectes that is to saye mortifycation of this corruption which the Scripture calleth the olde man the burying also thereof and finallye the rysynge and restoringe of the newe man as S. Paule describeth these thinges The mortyfication of our corruption and synne is the worke of Iesus Christ in vs wherby hée quencheth and
wordes of the Apostle seconde sermon Item in the sermon made to the children as Beda reciteth in his collection Item 3 booke of the Trinitie chap. 4 10. Item agaynst Fastus xx booke chap. xxi Item of the citye of God Item vpon the 54. Psalme Item vpon xxvi homily vpon Saynt Iohn Item vpon Saynt Iohn xxvii treatise and 6 chapter and 30 treatise xxi chapter xxv Item vpon saint Iohn tract xx and â–ª 30. Item against Adamantus chapter xiâ— Item 3 booke of the doctrine of a christian chapter 16. Item in the epistle to Boniface and in the epistle to Dardanus and in manye other places Leo Pope in the Epistle wrytten to the clergie and to the people of Constantinople Cyrill vpon Saynt Iohn 4 booke chap. 14. Item in the Epistle to Caloâ—â—rius Theodorete in the first and second dialogue against the heretickes touching the verye bodye of Iesus Christe Hesichius the twentye booke vpon the Leâ—iticus the eyght chapter â–ª Gâ—laâ—â—us agaynst Eutiches Bartram in the booke of the bodye and bloude of the Lord. 1. Corint 11. In that we take and eate the breade and after drincke of the cuppe is a witnes of that which is interiorly done truly by the vertue and power of the holye ghost For he can thorowe the bonde of faith ioyne and binde those things together which of themselues be farre deuided a sunder concerning the distance of the places that is to say y â— as verelye as we take and eate the bread and drink y e wine by a naturall maner the which in continent after by digestioÌ„ turneth into our substance nourishment of our corporal life likewise as verily although by a spiritul and celestial maner not with mouth téeth is Iesus Christ him selfe which is now in heauen on y e right hande of his father coÌ„municated to vs that we may be flesh of his fleshe and bones of his bones that is to saye being knytte and incorporated with him by faythe oure soules and oure bodyes doth attaine to eternall life yea euen whylest we be in this world his spirite doth sanctifye and gouerne our bodyes and soules to dedicate and sacrifice all our lyfe to his seruice and to the charitie of our neyghbours for the loue of him Finally in that we take all of one breade and of one wyne corporallye and visibly so on the other parte spirituallye and inuisibly by faith we come al to participate bee partakers of Iesus Christ onelye the same I say sheweth to vs the bonde and knot whiche ought to bee betweene vs all as the mysticall bodye of Iesus Christ our heade according to the publike and common protestation which we do make The conuenaunce agréement of the thinges signified with the signes ceremonies is very euident and plaine by this which we haue already sayd namelye that as one loafe is made of manye graynes gathered and ioyned into one loafe or peece of breade and lykewise the Wine being made of many grapes declareth vnto vs the agréeing of the sygnes with the signifycation whereof wee haue spoken heretofore that is to saye the knotte and vnyon whiche we haue with Iesus Christ and the mutuall charitye with all the faythfull in Iesus Christ theyr head the worde that is to saye the ordinaunce and promyse of the Lorde whereunto the signes doth sende vs bee suche as saint Paule hath expresslye touched togeather left to vs according to the Euangelists The Lorde Iesus the same night in the whiche hee was betrayed tooke bread and when hae had geuen thankes brake it and sayde take eate this is my bodye which is broken for you do this in the remembraunce of me likewise he tooke the cuppe after hee had supped sayinge this cup is the newe alliaunce or Testament in my bloud do this as ofte as ye drynke it in the remembraunce of mee for as ofte as ye eate this breade and drinke of this cuppe ye shall shewe foorth the Lords death tyll he come The meanes to receyue Iesus Christ as wee haue sayde afore is fayth and therefore sayde saincte Augustine he that is not of the bodye of Christe eateth not the bodye of Christe and as he sayde in an other place the heretykes which be withoute the Churche maye wel haue the sacrament but not y â— benefyte of the sacrament from whence it foloweth â–ª that a man must proue hymselfe according to the doctryne of the Apostle that is to saye enter into our selues to see if we haue suche sorowe for our sinnes as it appertaineth and suche certaine and sure trust in our God accordinge to hys worde by Iesus Christ our onely mediatour And yet is not requyred such a perfyte sayth as no imperfection can bee founde but suche a fayth as is true and not fayned In those then that be suche the vnyon and coniunction whiche they haue obtayned with Christe by their faythe is more and more confirmed and sealed by the holye ghost in receyuing the signes and sure seale of this coniunction and knot as it is sayde that y e circumcision was in Abraham a seale of the righteousnes of faith the other on the contrarie in despysing that which is offered to them that is to saye Iesus Christe and dishonoring the signes and ceremonies instituted of the Lorde bring themselues culpable and guiltie of the bodye bloude of Iesus Christ from the which continuallie more and more they recoyle and fall backwarde The declaration of the death of Iesus Christ consequentlie of all that which he dyd for vs with thankes geuing for the benefites receyued and the examining and prouing of our selues be of the substaunce of the supper therfore caÌ„not be left out nor peruerted or altered without great sacriledge Wherevpon followeth that the Supper of the Lorde ought not to be communicated to those which can not proue nor examine themselues because they haue not the vse of reason as younge chyldren and such lyke nor to those which haue not made profession of theyr fayth or which be Iudged vnworthylie that is to saye excommunicated by the right iudgment of the Churche the whiche shalbe spoken of hereafter 50. The conclusion of the matter of the Sacramentes THese thinges considered it foloweth that the sacramentes be not onely ordayned to offer to God geuing of thanks which also is called a sacrifice and acceptable offring but rather that we shoulde receiue of his grace and liberality the which is more precious then heauen and earth that is the confirmation of our faythe and to be the nearer vnited and ioyned to Iesus Christe into eternall life 51. Wherefore the holye ghost is called the consolator or comforter and to vvhat purpose and ende the afflictions of the faithfull serueth FInally it is easy to perceue for what reason the holye ghoste is called the comfortor a Because his office is to ioyne vs to Iesus Christ
as himselfe hath vsed with all those which haue wyllinglye done their duetie as Salomon Ezechias Iosias other faithful Kinges and Emperours 33 Howe far they are bounde to obey the magistrate AS there is no faythfull man exempt from the obedience whiche be oweth to Iesus Christe reigning in his Church be it king prince or subiect so ther is none from the greatest to the least which oweth not voluntarie obedyence to his Magistrate as ordayned of God Yea although the Magistrate were a tirant except in one point onelye that is to saye if he commaunde to doo things which were against Gods woorde For in this case as the Apostles said we must rather obey God then maÌ„ for otherwise we extol meÌ„ aboue God It is not then rebellion to disobey Princes when they woulde cause vs to doo that which God forbyddeth or to defendâ— or forbyd that which God commauÌ„deth But in this poyntâ— there must bee suche a meane kepte that they doo not passe or excéede their vocation For the Apostles obeyed not to those which for bad and defended them to preach Iesus Christe as also they tooke to them no weapon or armour which appertayned not to them Also we must note that there is difference betweene doing wrong to another and to suffer wrong done to vs. Nowe for the firste it is forbydden vs â–ª neuer to doo wrong But especially commaunded vs to suffer the iniuryes done to vs for the honour of GOD as much as maye or can bee done wythout preiudice or against our vocation as we reade that Iesus Christe although hee were free neuerthelesse payed trybute wyllynglye It is then a manyfest and false slaunder to saye that the doctrine which we teach and vse bringeth men to bee sedicious and disobedient to kinges and superious But cleane contrarie the Gospell establisheth their power But this is impudently done of those which haue notoriously exempted themselues from the subiection of Princes which do vnderstand no otherwise by the lyberties of the Church then that which they haue vsurped vpon Princes against all right both diuine humaine and yet haue no shame to burdeÌ„ vs with that wherin they them selues be notoryâ—â—slie culpable and offenders Of the last Iudgement The. vi poynt 1. VVhat it is that we do beleeue and hope of the last iudgement FInally we beléeue according to the worde of God that in the tyme ordayned of God the which tyme the verie Angels know not â–ª Iesus Christe seeing the number of his elected accomplished and fulfylled shall come from heauen corporallie with his diuine maiestie this olde worlde beeing consumed by fire And then shall appeare before him all mankynde whiche were from the begynning of the worlde and all those whiche were deade before shall bee vnyted and ioygned with the same body from whiche the soule was seperated and those which shall be lyuing at the howre of his comming â–ª shalbe chaunged in one momente chaunged saye concerninge the corruptible quallitie of their bodyes and then the Lorde shall Iudge the one and the other accordinge to hys woorde and those whiche belieued as shall appeare by the fruites of theyr faith shall hee made partakers of the kingdome of GOD not onelye in theyr soule the whiche euen before and after the fyrste death hath beene in the Ioye of hys Lorde GOD but also in theyr bodyes the whiche shall bee vncloathed from all imperfections and infyrmities and agayne cloathed with incorruption and glorious immortalytie For to behold that which neuer eye coulde sée nor hart coulde thinke and in briefe to receyue fullye the fruite of theyr fayth and hope by the onelye goodnesse of God in Iesus Christe And on the contrary the wicked condempned and vanquished by the testimony of their owne conscience shal be made immortall eternallye to suffer the payne prepared for the Diuell and hys Angels ¶ A briefe comparison betwene the doctrine of the Papistes and this of the holy catholike Church The. vii poynt 1 The Papistes worshippeth a false God which is neyther righteous nor mercifull WHo so euer knoweth what the Popyshe Relygion is and consydereth well this here aboue wrytten shall easelye knowe whether it be with good right and iust occasion that we be separated from them and ioyned vs to this Churche of God according to his woorde And moreouer they shall fynde those men to abuse them selues verye muche which thinke that our dyfference onelye lyeth in certayne lyght abuses concerning the maners of lyfe But so it is that the principall dyfference is concernynge the substaunce of the doctryne wherein consysteth our saluation the which I wyl shâ—we plainly by the way Although the matter requyreth well a Treatyse wholy by it selfe â–ª for to be dylated as it requireth â–ª I saye then that the blacke is not more contrarye to the whyte â–ª then the Relygion of the Papistes is to this Religion of the Churche of God And to declare the same I wyll not staye nor grounde mee vppon the fylthie stynking lyfe of those of their owne Church from the least to the greatest But I wyll come directlie to their doctrine And when there shall bee none other thinge to declare and shewe that theyr Relygion is proceeded from the Prince of darknesse but this one that they wyll not haâ—e the woorde of God to bee vsed and vnderstande of all people and also that they Iuggell foorthe all their mysteries in an vnknowen tongue to the moste parte of the people yea to themselues namelye that vttereth them This shoulde bee a suffycyente testymonye of my sayinge to all menne of an vpryght iudgement but we wyll go further with them Fyrste concerning GOD I saye â–ª that where as they doo set foorth the meryts of any creature to pacifie his wrath they spoyle and robbe him of his perfyte righteousnesse the which by this meanes can not bée perfyte if hee take for payment eyther all or part of that which maye procéede from a sinner Although I denye not but the good lyfe of a faythfull person is acceptable to God but not to obtaine saluation and eternall lyfe by this tytle Item they robbe and spoyle hym in so dooynge of hys perfyte mercie For consider if we can satisfie to GOD in any part or péece it followeth that he doeth not quitte or forgeue vs all but the rest which remayned Wherefore I conclude that in steade of the true God who is perfitely ryghteous and perfitely mercifull in Iesus Christe onely as wée haue declared they worshippe a dreame and fantasie of their own bead to whom they haue geuen the name and tytle of God 2 If the doctrine of the Papistes bee true it foloweth that Iesus Christe is not verie man ITem concernyng Iesus Christe by whome only we haue saluation whether wee consider his person or that we regard his office of mediator I saye that in steade of the true Iesus
body formed of y e substance of y e virgin Mary daughter of Dauid by the vertue of the holye Ghost was by this meanes conceyued and borne of the same virgin Marye deliuerance both after and before her deliuerance al this was done for the accomplishment of our reconciliation 24. The summe of the accomplishement of oure saluation in Iesus christ HE therfore came down on earth for to drawe vs vp to heauen He hath borne the paine dewe to our sins clearly to discharge vs euen from the beginninge of his conception vnto his resurrectiō He hath fulfilled perfectly al righteousnes for to couer our vnrighteousnesse he hath declared to vs all y e wyl of God his father both by workes and also by words to the end to shew vs the trew way of saluation In fine for 〈◊〉 〈◊〉 whole ful satisfaction for our sinnes which he toke vpon him he was bound to vnbind vs condempned for to delyuer vs he suffred great and infinite shame for to deliuer vs from all confusion he was nailed on the crosse for to fasten thereon our sinnes he died and sustained y e curse and malediction which was dew to vs for to apease the wrath of god for euer by his onlye oblations made hee was buried to approue verify his death and to vanquishe deathe euen to the house thereof that is to say euen to the graue wherin he felt no corruption for to declare that euen in dying he had ouercome vanquished death He was raised againe in tripūhe as a conquerer to y e end that al our corruption being dead buried we should be renued into a new spirituall euerlasting life that therby the first death should be no more to vs a punishmēt dew for sinne as it were an entraunce into the second death but cōtrariwise a finishing and ende of y ◠death of our corruption and an entrance into eternal life Finally he being raised afterward was conuersaunt here on earth by the space of fortie daies to confirm and approue his resurrectiō He ascended visible verily into heauen where he is set on the right hande of god his father and hath taken possession m of his eternal kingdom for vs and for our behoue for whose sake also he is y e only mediatour n and aduocate o gouerning his church by his holy spirite vntil the nōber of y e elected of god his father be accomplished and fulfylled 25. Hovve Iesus christ beinge ascended into heuen is neuertheles here on earth vvith his flocke WE vnderstande that glory hathe brought immortality to y e body of Iesus Christ but hath not taken away the nature of his body therfore concerninge his humayne nature hee hathe taken it from vs into heauen where he shal dwell vntil the time he shall come to iudge the quyck and the dead but concerning his dyuinitye and the workinge of the holye spirite he is with his elect and shalbe vntyll the ende of the world ▪ as Christ hath sayde the poore shall yee haue alwayes with you but me shal ye not haue And also as the Angelles sayd to the Apostles after his ascension Iesus which is lyft vp from you into heauen shal come agayn euē as ye haue seene him ascend into heauen as S. Peter sayd to the Iewes that heauens must hold him vntil the restoring of al thinges Whervpon saint Augustin said well agreeing with the scripture that we ought to take heede that we do not so confirme the diuinity that we deny the verity of the body and not to make this conclusion that those things which are in god be euerye where as God is euery where 29. There can be no other nevve religion then this IN this mistery of our redemption which mans reason cānot attaine god is declared to be very god y ◠is to saye perfectlye righteous and perfetly merciful First perfectly righteous in y ◠hee hath punished al our sins very sharply in his persō who made himself a satisfaction pledge to wit in Iesus Christ moreouer doeth not receiue vs nor allow vs as his childrē except we be couered clothed with the innocencie holines perfect rightousnes of Iesus Christ On the other part he declareth himself to be perfectly mercifull in y ◠he finding in vs nothing but cause and matter of damnation yet would that his sonne should take our nature in whom he foūd a remedy to appease his iustice whom also he doth cōmunicat to vs freely with all his treasures to y e end that we may be partakers of eternal life by his only goodnes and mercy so that by faith we lay hold on Iesus Christ as shalbe shewed hereafter But contrariwise al religion whiche dothe appose or sette againste the wrath of God anye other thing then the only innocency righteousnes satisfaction of Iesus Christe apprehended by fayth spoyled god of his perfecte righteousnes and mercy and consequently ought to be holden for false and deceitful as shalbe declared in the seuenth poynte Of the holy ghost The fourth point The firste article of the person of the holye Ghoste VVE beléeue in the holy ghoste whyche is the coeternall and consubstanciall power of the father and the Sonne in whom he is resident from whom proceedeth being one God with them and neuertheles distynct in person 2. Of the effectes properlie considered in the holie ghost THe infynit force vertue of him is declared in the creation and preseruation of all creatures frō the beginning of the world and principally shalbe considered by vs in this present Treatise according to y ◠effects which he bringeth forth in the chyldrē of God in bringing with him his grace to make them feele the efficacie and vertue thereof and briefe to bring thē from degrée to degrée to the right ende mark whervnto they be predestined before the foundation of the world 3. The holie ghost maketh vs partakers of Iesus Christ by faith onelie THe holye ghost then is the same by whome the Father doeth put kéepe his electe in possession of Iesus Christ his sonne consequently of all the graces which bee necessarye to their saluation But first it behoued y ◠the same holy spirit make vs capable and méete to receyue the same Iesus Christe the which he doth in creating within vs by his méere diuyne goodnes and mercye that whyche we call Fayth the onely instrument to take holde of Iesus Christ when he is offered to vs and the onlye vessell to receyue him 4. vvhat meanes the holie ghost vseth to create and maintaine faith in vs. HE vseth two ordinarie meanes neuertheles without cōmunicating his vertue to them but working by them for to create in vs thys instrument of fayth and also to mayntayne and confirme it more and more That is to saye by
Notwithstanding we accepte all those as faythfull which make exterior profession if it appeare not to vs the contrary leauing the iudgemente of the Hypocrites to God which shall reueale them and iudge them in his good tyme and pleasure 48. For what causes the younge children of the faythfull be baptised COncernynge younge Children because theyr fayth is vnknowne to vs and we haue sayde before it is requisite that they be partakers of the fruites of the sacraments and it is not very likely that they haue faith because they haue not the vse of vnderstanding excepte God do worke in them extraordinarilye the which appeareth not to vs neuerthelesse we cease not to communicate to them Baptisme Fyrste for as much as there is now the same cause in Baptisme which was sometyme in Circumcision which is called by S. Paule the seale of ryghteousnesse which is by fayth and also by expresse commaundement of God the male children were marked the eyghte day Secondlye there is a speciall regard to be had to the infantes of the faythful For although they haue not faith in effecte suche as those haue that be of age yet so it is that they haue the seede and the spring in vertue of the promise which was receyued and apprehended by theyr elders For God promiseth not vs onely to be our God if we beleeue in him but also y ◠he wil be the God of our ofspring and seede yea vnto the thousand degrees that is to the last ende Therfore sayde S. Paule that the chyldren of the faythfull be sanctified from their mothers wombe By what right or title then do they refuse to geue them the marke and ratification of that thing which they haue and professe alreadye And if they alledge yet further that although they come of faithfull elders or parents it followeth not that they be of the number of the electe and by consequent that they be sanctifyed For God hath not chosen al the children of Abraham and Isaac The answer is easy to bee made that it is true all those bee not of the kingdome of God which bee borne of Faythfull parents but of good right we leaue this secret to God for to iudge which onelye knoweth it yet notwithstanding we presume iustly to be the children of God all those which bee issued and discended from faythfull Parents according to the promyse For as much as it appeareth not to vs the contrary According to the same we baptise the younge children of the faithfull as they haue vsed and done from the Apostels tyme in the Churche of god and we dout not but god by thys marke ioyned with the prayers of the Church which is there assistant doth seale the adoption and election in those which he hath predestinate eternallye whether they dye before they come to age of discretiō or whether they liue to bringe forth the fruits of their faith in due time and according to the meanes which god hath ordeyned 49. Application of all that goeth before of the Sacrament of the Supper and the right vse thereof THe signes of the sacrament of the Supper be bread and wine The substanciales ceremonies accordinge to this holy worde to the whiche no man hath anye more power to adde or diminishe then to make new promises of newe Sacramentes be concerninge the minyster who representing Iesus Christ after the rehearsinge and expounding the ordinaunce of the lord with inuocation and publyke prayers then to breake the bread and distribute to the people and lykewyse the cuppe Also for those which receyue the supper with the minister particulerlye in hys office it is for them to take eate and drinke and finallye altogether to render thankes with one hart and with one monthe The thing signified is the same which the doctrine presenteth and declareth to vs ordinarily And of Baptisme likewyse ▪ that is to say Iesus Christ conceyued borne crucified dead buryed rysen ascended into heauen to be made for vs the entrie and perfecte sapience righteousnes sanctification and redemption So thē we doubt not but according to the promise of our God the verye body and the very blood of the Lord ▪ that is to say Iesus Christ himself with all his goodnes and treasures is offered to vs verily and withoute fraude to be receyued of vs inwardly in fayth by the vertue of the holye Ghoste into euerlasting life euen as verely as is offered to our outwarde sences the breade and the wyne for our corporall sustenaunces and lyfe whiche for this cause is called the body and bloud of Iesus Christ that is to say they be the very exterior signes and corporall markes of that which the Lord offereth spirituallye on his parte that is to say of the very body and blood of Iesus Christ For it is an accustomable maner of speaking in the matter of the Sacramentes to geue to the signe the name of the thing signified by it As it is sayde that the Cup is the new alyaunce or couenaunt that is to say the marke and true signe of the new couenaunt which is made by the sheddyng of the precious bloode of Iesus Christe So is sayd also that the Circumcision is called the alliaunce that is to saye the very signe and ratifycation of the alliaunce Also the Lambe is the passage or passeouer Item the stone in the Desert was Christ that is to say verely representing Christ Also it is sayd of S. Paul concerning this matter that the breade is the communion of the bodye of Christe that is to saye the true signe or gage of the communion which we haue with Christ And this exposition is not forged by vs but expressely and playnely obserued by all the auncient Doctours of the Churche as foloweth in that the bread is broken is represēted to our senses the passion of our Lorde which was broken with dolour and sorrowes of death and the iudgement of God in his bodye and soule for vs. In that it is distributed and the cup lykewyse to all the Communicantes representeth to our senses that Iesus Christ him selfe with all his treasures and benefites is geuen to vs of God the Father into eternall lyfe ¶ These places followyng be alledged by the Fathers touching this exposition Irene agaynst the Valentians Tertulian agaynst Martion Origine vpon the booke of numbers hom 16. Item vpon s Mathew 15 26 chap. Item vpon the Leuit. homely 7 ◠9. Item against Celius 8 booke Cyprian 6 epistle of the first booke and the 3 ▪ epistle of the second booke Item in the sermon of the supper Athanase vpō s Mathew chap ▪ 12. Ambrose vpon the first to the Corin and fourth booke of Sacramentes Chapter 4. Chrisostome vpon saynt Mathew in the perfecte worke homely 11. Vpon the 2 Corint hom 27. Vpon the Psalme 22. Item in an epistle to Celarius Augustine vpon the Psalme 8 89. Item August vpon the
receyue the offeringes whereof the poore get nothing Behold an other mommery Finally their priests be ordained manifestly for to abolishe and bring to none effecte the onely oblation which Iesus Christe hath made in his owne person They be greased with Oyle to bring againe the leuiticall high Priesthood abolyshed by Iesus Christe Moreouer they may receyue a breathing of my Lord Byshop as though he had the holy ghost closed in his stomacke Beside this they do geue him a chalice with a paten and the bread not to eate nor to féede other but to sing as they call it which is a worde as me thinketh that should be suffycient to condempne the vse of theyr lowe masses as they call them Here ye may behold for theyr mysordered orders Of mariage For mariage it hath bene sayde before in what reuerence we haue it according as it is Printed in our seruice Bookes plainly to be séene But these men be for the most parte as great contempners of maryage as they are great louers of all kinde of lechery and whoredome as heauen and earth can wytnes puttyng maryage when they lysfe in the place and number of the Sacramentes by a verie apishe and ignoraunt manner As it hath bene declared to them I thynke a thousande tymes Yet notwithstanding wyll they permit the spyritualtye as they call them to vse this sacrament No truely least that Christendome shoulde bee lost So much seemeth this sacrameÌ„t to them to bee polluted and fylthye And in déede I confesse that whoredome of all kyndes appertayneth and agreeth better wyth them I leaue out the meanes by the whiche they pollute the holy state of matrimonie as muche as in them is theyr foolyshe benedictions theyr false opinion touchinge the seconde marriages the bondage and seruitude layed vppon the conscience touching affynitie both spirituall and temporall I pray them of one thing if they woulde not be angry with that I shall say that they would accord shew me their opinion that mariage is a sacrament with one sentence regystred in theyr decrées whome it maketh aucthor one of their Popes named Sircius to wéete whether that whiche Saynte Paule sayde those which be in the fleshe can not please God bée vnderstande of mariage or not Of Baptisme Concerning Baptisme certaine it is that the Lord hauing respect to his elected hath not permytted that this Sacrament should be abolished in the papistry For they baptise in the name of the Father the Sonne and the holy Ghost The effect of Baptisme dependeth not in any wyse of him which ministreth it but yet notwithstanding in howe many sortes haue they polluted it for to bryng it to nothing and vtterlye to abolyshe it if it had bene possible Fyrst all is sayde and done in an vnknowen language and although they had spoke in the vulgare tongue what declaration is there of the ryghte vse of holy Baptisme in this forme and maner which they vse in the papaltie Secondlye howe many sygnes and Ceremonyes haue they ioygned to it wythout the woorde of GOD wherein they staye and truste more then on the simple and holy ordinaunce of Iesus Christe and the Apostles And it serueth them to no purpose to alledge antiquitie For tyme can not nor may not spoyle God of the honour which pertayneth to him onelye as wée haue sayde in the 22. Article of the fowrth point Moreouer they knowe well that the ceremonies of Baptisme were neuer holden by the Fathers for to be of the substance of the sacrament Therfore when as super stition springeth it is necessary to abolish and suppresse it For certainely it is not possyble that the foolysh deuotion of men wyll be domegeable to the Church when they cannot bee contented with the ordinance of God Thirdly the grace of God it is not tyed or bound to the sacrament as if the promyse were not suffycient and stronge ynough of it selfe but the Sacrament is onely added and put to the promise for a greater confyrmation namelye when there is neyther contempte nor neglygence and we be out of all doubte that the children of the faithful are sanctified from their mothers wombe But these haue so tyed oure saluation to the exterior baptisme that they haue willed women to baptise children in case of necessitie as thâ—y cal it against the expresse decree of the third counsell of Carthage Item in baptisme we be so regenerated by the vertue of that whiche is there figured to vs that oryginall sinne that is to say oure corrupt nature is not imputed to vs to damnation and yet notwithstanding ceaseth not to be in vs. Althoughe dayly it be quenched and suppressed by the vertue of Iesus Chryste dwelling in vs. Neuerthelesse these doe not vnderstand of what importance originall sinne is But doe teache that it is vtterly quenched by the doppyng or sprinckling outwardely of water that it putteth awaye that sinne wherein we be all so culpable that it draweth our lyues to ruine and confusion And so attributing that to the water which appertaineth to the only bloud of Iesus Christ represented by the same Of the Supper Concerning the holy Supper of the Lord what desolation is there in all the Papistrie It is requisite that there be signes for to represent the thing signified otherwise it can be no Sacramente as we haue amply and largely declared But these abolish the signes saying that there is neyther breade nor wine but onely the whitenesse and sauoure of breade and wyne wherein they vtterly abolyshe the proportion whiche is betwéene the signes and the thing represented by them The coniunction of the thyng signyfied wyth the signes dependeth on the onely ordynaunce and promisse of God w tout being either locall or in any wise natural But so only as God offreth to vs verytably that whiche he promyseth to vs by his worde and representeth to oure sense by vysible signes that is to say the verie bodie and bloude of Iesus Chryste to euerlastyng lyfe But these on the contrarie wil haue by the vertue of foure or fyue wordes the breade to be chaunged into the bodye and the Wyne into the bloude of Iesus Chryste which is a verie Iuglyng or Sorcerie For in so saying they destroy by consequent the humanytie of Iesus Chryste If they alleadge furthermore that God is Almyghtie the annswere is soone made For there is no question to know whether God can for we doubt not but hée can do all but whether he wyll or not Nowe that he wyll not it appeareth by thys that he hath not declared it by hys worde But on the contrarie it is saide that Iesus Chryste hath taken hys body from vs into heauen shall not remoue from thence vntil he come to Iudge the quick the deade Although concerning his diuine nature and vertue he is ouer all Moreouer when Iesus Chryste dyd take a verie body he dyd sufficiently declare that he woulde not be inuisible nor infinite concerning hys