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 enemies of our own saluation by reason of our naturall corruption that yf God did but only aduertise vs that we should fynd our saluation in Iesus Christe wee woulde make but a mocke of it as the world hath alwayes done and wil doe vntyl the ende of the world Moreouer if he had not ioyned other thinges to it but onelye tolde vs that the means to feele the fruite of this medicin against eternall death is to beleue in Iesus Christe this had serued no more then the other For concerning al this wee be but dumbe deafe and naturally blind and it had bene as impossible for vs to beleue of our selues as it is impossible for a man y â— is dead to flye Wherefore it was necessarye that with the same this our Good father which hath elected vs should com and redouble his mercy â—owardes his enemies and declaring to vs that he hath so loued the worlde y â— he hath geuen his onelâ—e begotten sonne vppon this condycyon that whosoeuer embrace him by fayth shall not peryshe He createth in vs likewyse this meanes 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 â—rewe for the Deuilles haue thys faythe and can not but tremble at it but we call faythe a certayne knowledge which the holy Ghost by his onely grace and goodnes engraueth more and more in the hearts of the elected of god by y â— which eche one of theÌ„ being assâ—râ—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 sinners but procedeth to embrace Iesus Christ in whom only she trustoth and so assureth her selfe of hir saluation that she douteth not and for that cause saide Sainct Bernard according to all the Scripture as foloweth If thou beléeue that thy synnes maye not be put awaye but by him whome thou hast offended and also who is not subiect to sinne thou dost well but yet ioyne thereto another poynt that is so saye that thou beleue also that by hym thy sinnes befor geuen And this is the witnesse whiche the holy Ghost bryngeth in our heartes saying thy sinnes are forgeuen thée 9. vvhat is the obiect of the trevve fayth and of vvhat force it is FOr as muche as Iesus Christe is y e mark of our fayth euen as is declared vnto vs in the holye Scripture and worde of God There foloweth two poyntes whiche are well to be noted the one that where there is no worde of god but 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 other Poynet is that faith embraceth and approbriateth to it selfe Iesus Christe and al y â— 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 eyther all that which is necessary to our saluation is not in Iesus Christe or if al be there that hee which hath Iesus Christ by faith hath all Nowe to saye that all that is necessary to our saluation is not in Iesus Christ is a blasphemy most execrable for 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 thynges in him according as the Apostle 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 onely 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 that we be iustified 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 enâ—â—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 Iesus 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 righteous before God 8. To be assured of our saluation by faith in Iesus Christ is nothing lesse then arrogancie or presumtion BY this it appeareth that to be assured of oure saluation by faythe is not any arrogancy or presumption 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 â— we embrace hym by faythe And hereupon Sainct Bernard sayd that the witnes of our owne conscience is our glorye not such a wytnes as the glorious proude Pharisey had being deceyued in his owne thought and deceyuinge his mayster the whiche witnes is not trewe but the wytnes is trewe which the holy ghost wytnesseth to our spirit 9 Faith fyndeth in Iesus Christ al that is necessary to saluation THis word ought to be expounded particularly so that it maye be knowen whether by faythe wee doo apprehende suffycient remedye for to assure vs fully of eternall lyfe according as is sayde the iuste shall lyue by fayth We say then that all that whiche letteth man to haue acquaintaunce with God which is perfitly iust and good lyeth in three poynts in the whiche we fynde as many remedies ready prepared not in our selues but in Iesus Christ onely So we haue nowe nothinge else of our owne but Iesus Christ and al that which he hath Prouided alwayes that wée be by fayth vnited and conioyned with him as pertakers of all his goodnes For the which cause the Churche that is to say the assemble of the faythfull is called the spowse of Iesus Christ her husbande for to shewe the coniunction and communion which is betwéene Iesus
had commytted Set before vs then their examples not to contynue in synne for they contynued not therein when they were waked of the Lorde but let vs folowe theyr repentaunce and assuraunte whyche they had of theyr saluation And conclude that Sathan is a lyar when he would make vs beleeue that our faith was neuer good although for a time the workinge and effectes thereof were bidden whiche is as muche as to saye there is no fire bicause there is no flame Or that the trées be deade in winter bicause there is no gréene leaues nor fruite or appearaunce of life Fowrthlie let vs haue recourse vnto the surer and perfecter remedie whiche is the certainetie of our Election established vppon the immutable purpose of God And to haue the certaine testimonie of this infallible and vnmoonable Election although the motions and workinges of faith séeme to bee quenched and perished in vs call to remembraunce the dayes paste of the example of Dauid and wee shall finde most certaine testimonies of the fauour of God towardes vs so that we shall not neede to doubte Also we maye finde that sometimes wee had the workinge of faith and so of our Election and saluation whiche were so manyfest in vs that the Deuyll him selfe can not denye but then we were in the fauour of God and had true fayth For without fayth no man can please God But if Sathan replie to that that then wée had faythe but nowe wée haue lost it and that God hath taken his grace cleane from vs. Let vs aunswere boldely that this is as false a doctrine as the aucthour thereof is a lyer For those two poyntes bée infallible first God neuer chaungeth his purpose and aduise The other is that which he hath once purposed must come to passe whatsoeuer lettes and stoppes doe come Also ioyne the thirde reason to this which is that fayth is a particuler gift and belongeth onely to the elect as I will proue For he that beleueth is vnited and knit to Iesus Christe And therefore can neuer dye These foundations beyng layde I affirme that whosoeuer hath a certayne testimonie of his faith once in all hys life may be assured that it is there styll and shalbe vntyll the ende although for a time they feele it not nor perceyue it For doeth it followe that a little chylde hath no reasonable soule in him bicause he hath not the vse of it Or that a dronken man hath not a reasonable soule because that for a time he hath lost y e vse féeling thereof Peter denyed his maister with an oth Was his faith therfore voyde and naught or did the Lord geue him a newe fayth No but on the contrarye accordyng to the prayer that Christe made for hym hys fayth neuer fayled him altogether And as the vytal and liuely spirite and strength is not cleane out of him that for a time séemeth to bée rather dead then aliue not onely by the iudgement of Phisitions but also by his owne féeling Wherefore let vs kéepe stedfast this precyous testimonie of our faith and kéepe these infallible argumentes agaynst Sathan in this harde battayle assuring our selues that if euer faith were in vs it is there styll and shall be Wherefore wée conclude that we be the children and elected of God wée shall neuer perishe but he heard and receyued of him to our amendement thus calling vppon him which neuer chaungeth nor altereth his purpose neyther wyll condempne him to daye that he was determined to saue yesterdaye Let vs knowe then that our saluation dependeth vppon the eternall prouidence and wyll of him that hath giuen vs to his sonne who sayde piainlie that he woulde not lose one of those which his Father had giuen him nor they shoulde neuer be reiected For it is most necessary that our saluation should remaine in surer handes then our own But there maye bée alleaged certaine reasons contrarie to this doctrine but they be easily refuted as is amply declared from point to point in suÌ„drie bookes set foorth in our time of this matter 21. Of tvvo instrumentes vvhere vvith the holy ghoste is serued to create fayth in the hartes of his electe to vvitte the vvord of â—od and the sacramentes IT hathe béen declared in the Article goyng before howe it is the holy ghost whyche createths vs in the Instrumente of the true faithe and whiche be the effectes and operations thereof in vs that is to say to apprehend and take hold of Iesus Christ in whom only we fynde all that is required and necessary to iustifie and saue vs. Secondly we muste vnderstand with what instruments the holy Ghoste is serued to create fayth in vs and furthermore by what maner or how as we haue declared before that he is serued with two instrumentes wherof we shall speake distinctly 22 What it is that vve call the vvorde of God and of the tvvo partes that is to say the lavve and the Gospell WE call the word of God the canonicall bookes of the old and newe testament and no other thing whatsoeuer it be And wée deuide this woorde into two kyndes or parts of the which one is called the law and the other the gospell For al the rest depeÌ„d on the one or other of these two partes We call law when it is distincte from the Gospell a certayne doctrine whose séede is naturally written in oure hartes the whyche neuerthelesse for a more expresse declaration was written of God and comprehended briefly in the. x. commaundementes by the which he declareth to vs the obedience and perfecte ryghteousnesse whiche we owe to his maiestye and to oure neyghbours Under a chaungeable condition that is to say eyther of lyfe eternall so that wée haue perfectly fulfilled the whole lawe withont breakyng any one poynte or else death eternal for lack of the entier fulfilling and accomplishing the contents of euery parcell of the commaundementes Wee call the Gospell or Euangelie that is to say good newes a certayne doctrine reuealed from heauen and altogether surmounting the naturall sense of man by the which word God declareth to vs that hee will saue vs fréely by his onely sonne so that wee embrace and accept him by fayth as oure only wisdome righteousnes sanctification redemption by the whiche also I say he testifieth to vs these things yea in suche wise that incontinent he renueth vs thorowe the same worde to embrace the goodnes which there is offred to vs. 23. What difference there is betvveene the lavve and the Gospell THese things be greatly to be noted for it may iustly be said that y â— ignorance of this distinction betwéene y e law and the Gospel is one of the principal causes rootes of al the abuse which hath corrupted and yet doth corrupt the whole Christianitie bycause the moste parte of men blynded by the iust iudgement of God haue neuer well considered into what malediction and curse the lawe hath
of our sinnes which is the first step or degrée to saluation as in the sicknesse of the bodye it is needefull aboue all thynges for the recouering of health to knowe that we be sicke and howe greeuous our sicknesse is and what maner of sicknesse it is The seconde effect or worke of the holy ghost is vtterly contrary to this aforesayde For it afflyeteth vs because it declareth to vs our damnation by the law and how the hels be open to deuoure vs. But this agayne doth comfort vs when the certayne and onelye remedy of saluation is applyed to our conscience which is declared vnto vs by the other parte of the scripture which is called the Gospell that is to saye the happy and blessed message of saluation fréely in Iesus Christe as wee haue declared here before in order at large Now this remedy is applyed by a double effect and working of the holy Ghost For first the holy Ghost disposeth our intellygence to the vnderstandyng of the doctrine of the Gospell which otherwyse séemeth to the worlde verye foolyshnesse and so incontinently after it maketh our spirite beléeue that this doctrine of saluation freely in Iesus Christe is not onelye true for the Diuels know also that this doctrine is most true and yet therfore be not saued but also that it appertayneth to vs and thys is it that is called fayth the which is so highly commended in the scripture which is to be vnderstand whē any man doth perswade himself certaynly that saluation eternall lyfe doth properly and partycularly appertaine to him selfe because Iesus Christe is declared to vs in his word vnder thys condition that we doo taste of him and apply him to our selues by fayth It followeth then that fayth is the only instrumēt by the which as by ones hand saluation may be felt and taken in Iesus Christ And therefore S. Paule sayd that we be iustyfied by fayth onely and also do lyue by it only not that fayth is our righteousnes and life but because that by onely fayth we embrace Iesus Christ and be certayne that he is our ryghteousnesse and lyfe For when any man beléeueth that hee is appoynted and ordained to saluation and eternal lyfe in Iesus Christ incontinent he is made partaker of all the benefites of Iesus Christ to eternall lyfe for Iesus Chryst is offered to vs vpon this condition The thyrd effect and worke of the holy ghost is fixed and set on our harts on this maner that as he doth vnite and knyt vs into Iesus Christ as is sayde before and that Iesus Christ can not be ydle within vs it is necessary that the same holy gost which engendreth fayth in vs as is sayd do sanctifie our hartes that is to say doo consecrate vs to God Now this sanctyfication hath two partes that is to saye the abolishing of this corrupt nature and qualytie which before caused the lawe of God to dysplease vs and the creation of the new nature or qualytie maketh vs to beginne to wyll and to do cheerefully and couragiouslye those thynges whiche wee know do please God Nowe this abolyshing is first begun in the vnderstāding by the which the darknes is lightened in such wise that we begyn to know and approue that which we dyd thinke before was foolyshnesse Then after in the wyll which is consecrated to God in such wyse that it hateth sinne not for the payne but for the loue of God and loueth ryghteousnesse not because of rewarde but because that righteousnesse of it selfe pleaseth God so that if there were not yet death appointed and prepared for sinners or eternal life appointed and prepared for those which study to do ryghteousnes yet had hée rather for the loue of God to folow righteousnes that is to say to serue God holyly to loue his neyghbour as his lawe commaundeth and to endure and suffer all maner of paine for his names sake then to serue the Diuell and his couetousnes Wherefore to the ende that I may gather all sumarily together howe onely in Iesus Christ we find all that is necessary to saluation lykewyse onely by the holy Ghost we aply Iesus Christ to our selues by fayth But because this fayth in the beginning is very small in vs it is necessary that it be increased in vs dayly wherefore now we must declare by what entertainment or meanes it is nooryshed for to encrease more and more in vs. Fyrst as it is created in vs by the holy Ghost thorowe the meanes of the woorde of God ▪ which is sowen in our harts and for that cause is compared to séede So lykewyse it is noorished and encreased by the same word when wée heare it dilligentlye and truly preached in the Church of God and also when we reade it in our houses and thinke vpon it diligently meditate in it day and nyght forsaking all humane and worldly affections which mought turne vs from God and holde vs in worldlynesse Therfore Dauid sayd he was happy who not the ritch not Kings or princes or Marchauntes or any other Cittizens of this worlde but he that thynketh continually and meditateth diligently in the doctrine of God Therefore they be called straungers in this worlde wandring and marching toward the celestiall countrey Secondly we must knowe that God aydeth and helpeth oure debylyte and weakenesse in such sorte that not being content to declare vnto vs by his woorde with what loue he loueth vs in his sonne Iesus Christ but would also ioyne to his word certain outward marks or sygnes to the which also he added certayne ceremonies or maner of doings representing by a certayne manner to our eyes and geuing into our handes his sonne Iesus Christ with all his goodnes and vertues of the which we haue before spoken to the ende that our faith being ayded supported by these helpes shoulde bée more and more confyrmed in vs to drawe vs nerer to Iesus Christ Now these marks be called in Gréeke mysteries that is to saye secreetes because that God doth signifie and represent to vs by them thinges whiche be verye secreete in déede because man shoulde neuer doubt in them that is to say Iesus Christ with all his vertues and goodnes vnto eternall life But in latine they be called Sacramentes because of an other manner of vse of them of the which we shall speake hereafter Now there is in the Church of Christe but only two sacraments that is to saye Baptisme and the Lords supper because that after the abolishinge of the Ceremonies of the law and that the sonne of rightousnes is sproong vp God woulde not againe wrap vs in a multitude of figures and shadowes but onelye hath ordayned two Sacramentes and wylled that they should be composed made of most simple things that is of water bread and wine and that they shoulde be celebrated with most symple Ceremonies that is with sprinkling of water in eating of bread drinking of Wine least that man which of
the most excellent works and the qualities of true praier according to the work of God and the authoritye of the aunciente doctors of the Church folio 28 17 The secōd differēce of y e mater of good works is to know from whence they procéede fol. 31 18 The thyrde dyfference in the matter of good workes is to knowe wherevnto they be good fol. 33 19 To what ende good works do serue vs before God and before men foli 34 20 Remedies against the laste and most daungerous temptation which is whether we be saued or not fol. 37 21 Of two instrumentes wherewith the holye Ghoste is serued to create fayth in the hartes of his electe to wéete the worde of God and the sacraments foli 42 22 What is that we call the word of God and of the two partes that is to say the lawe and the Gospel Eodem 23 What dyfference there is betwene the law and the Gospell folio 43 24 After what maner the preaching of the law serueth the holy ghost fo 46 25 Of the other part of the word of god caled the gospel of what autoritie it is wherfore howe and to what ende it is written foli 48 26 How the gospel comprehendeth in substance all the bookes of the olde testament fo 50 27 Howe it is to be vnderstande that we haue spoken of the authority of the word written and if it be necessarye to traunslate it into all languages folio 51 28 Howe the holye ghost is serued with the exteriour preachinge of the Gospell to create fayth in the hartes of the elect and to harden the reprobate fol. 52 29 Another fruite of the preaching of the lawe after the preaching of the Gospel begynneth to worke folio 53 30 The seconde meane which the holye ghoste vseth to make vs reioyce in Iesus Christ and wherfore the lord is not only content with the symple preaching of his word fol. 55 31 The diffynition of that which is called Sacrament folio 57 32 The difference betwen the sacraments of y e olde couenaunt and those of the new fo 58 33 Whereby the false sacraments be knowen from the true and the abuse of them from the right vsage Eodem 34 Which things be common to the preaching of the word and to the sacraments fol. 59 35 What things belong properly to the sacramentes hauing respect to the ende wherefore they were ordained of God folio 60 36 Howe there is but two Sacraments in the Christian Church fol. 63 37 The fowre points which be to be consydered in the declaration of this matter Eodem 38 The first point is to vnderstand what we do meane by the name of sygnes in this matter of Sacramentes and wherfore the Lord dyd chuse for sygnes the most vulgar and cōmon thinges Eodem 39 What followeth the errour of those which take awaye the substaunce from the sygnes in the sacrament foli 65 40 What mutation or change is in the things which he vsed in the sacrament Eodem 41 From whence proceedeth this alteration the errour of those which make a charme or sorcery of the the ▪ sacramental words fo 66 42 The Sacramentes to be no Sacramentes without the vse of them Eodem 43 The seconde poynt is the thing sygnified in the sacrament Eodem 44 The thyrd poynt is howe Iesus Christ is ioygned with the sygnes Eodem 45 The distinction of sygnes and of the thing sygnified Folio 67 46 The maner to communicate aswel y ◠signes of the sacraments as the thing signified eodē 47 Application of all that is beforesayde of the sacrament of Baptisme foli 68 48 For what cause the young chyldren of the faithfull be Baptised foli 70 49 Applycation of all that goeth before of the Sacrament of the Supper and the ryght vse therof foli 71 50 The conclusion of the matter of the Sacraments foli 76 51 Wherfore y e holy ghost is called y ◠consolator or comfortour and to what purpose and ende the afflictions of the faithful serueth Eodem ¶ The v. poynt intreating of the Church containeth the 43. Articles 1 That there hath alwayes béene and ouer shalbe a Churche out of the whiche there is no saluation Foli 77 2 There can be but one true Church Fol. 78 3 Wherfore we call the Church catholik eodē 4 In what thynge lyeth the Communion of Saynts Eodem 5 The Churche hath but one heade that is to saye Iesus Christe to whome there néedeth no lieuetenaunt foli 79 6 The communion of the Sayntes letteth nor hindereth not the diuersytie of offices among the faithfull fol 80 7 The markes whereby we maye discerne the false Church from the true fol. 81 8 Which be the true members of y ◠church fo 82 9 The marks or tokens of the Churche be not alwaies in one estate and how it ought to be gouerned fol. 83 10 Wherein consisteth the duetie and autority of the Church generally Folio 84 11 Of the autority of the vniuersal counselles and first what is an vniuersall counsel Eodē 12 Howe farre wée maye dyfferre from the counselles folio 85 13 To whom it pertaineth to cal a coūsel fo 86 14 Howe those ought to bee chosen whiche the churches do send to the counsels folio 87 15 Euery man ought to be heard in the counsel prouided that there be no confusion fol. 88 16 Who ought to procéede or to be chiefe in the counsell folio 89 17 How far extendeth the power of the coūsels and why they be ordained in the church fo 91 18 The first point to consider the case wel when or at what time they shoulde set vp publique lawes in the Churche folio 93 19 The secōd poynt which is to be considered in the Ecclesiasticall ordinaunces folio 95 20 The third consideration that ought to be had in Ecclesiasticall ordinaunces folio 96 21 What is to be aunswered to those whiche alleadge counselles against vs. folio 97 22 Of particular counselles as of nations or prouinces Foli 98 23 Howe manye sortes of speciall gouernours there be in the Churche Eodem 24 The office of Apostles Euangelists Prophetes in the primatiue Church folio 99 25 Of the office of pastours doctours fol. 100 26 The dyfference betwéene Pastours and Doctours folio 101 27 The pastours and doctours be but instrumentes by the which God conducteth the mynisterye of his worde Eodem 28 The markes and tokens of false Doctours and Pastours fol ▪ 102 29 Of degrées which ought to be among ministers of the worde according as they be disseuered by companies folio 104 30 The second degrée of Ecclesiasticall offices which is the office of deacons the distribution of the goodes of the Church foli 105 31 Of the fowre orders whiche they call minores ordine foli 107 32 The third degre of ecclesiastical offices which is the iurisdiction office of the elders fol. 108 33 To what purpose and ende serueth the ecclesiasticall iurisdiction and