Beza Briefing: the Holy Spirit and Temptation

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Welcome to No Compromise Radio Ministry. Mike Ebendroth here. Michael Lee Ebendroth.

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What do I want to tell you today that's new? I have no idea. Let's just get to the show. After many, many months, many months, multi -months,

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I'm taking some Latin classes, multi -uvenous and Romai.

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I don't know what I'm doing, but I'm trying to do

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Hebrew, modern Hebrew, modern Greek, Latin, and Spanish on my

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Duolingo. I think I'm up to 300. Matter of fact, I'm just going to look it up right now just for fun, just to kind of,

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I guess it isn't breaking. By the way, my mouth is so hot.

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I'm eating some almonds that are, I don't know, soaked in ghost pepper oil or something.

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I mean, literally my forehead is sweaty. I got a dark chocolate bar the other day at World Market.

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We love to go to World Market and get some licorice there from Europe and Germany and other places that have really good licorice.

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Don't eat a bag every day because there's somebody that died in Boston not too far from here because they ate a bag every day.

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There's bad things in licorices that my app would probably tell me about, my

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Yucca app. 396 days in a row on Duolingo.

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I'm kind of bogged down in Hebrew because it's just getting harder now. Latin is difficult because sometimes you put the verbs at the end.

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Spanish then confuses me because it's city of Mexico, like Ciudad de

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China, right? City of China, Chinese city. I'm like, what's China?

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China is a punk rocker. Oh, I'm sorry.

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I'm sniffing because my taste buds are so on fire.

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Wow. Today, we're getting back to the Beza Briefing. The Beza Briefing.

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I just got a new book that has some Beza in it, Justification of My Faith Alone, Beza, Turretin, and somebody else.

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I forgot. I just got it from Reformation Heritage. I don't know if Clark is the one editing that series or he's got a book in there,

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Casper the Friendly Olivianus. But anyway, back to Beza.

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I was thinking about Beza the other day. I have my Christian faith here by Beza, translated by James Clark, and I've been reading it and I thought

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I better get back to this. So, I'm up to page 46 from Theodore Beza, and he's the one that published this in 1558 in Geneva, and he's the one that took over for John Calvin, who died in 1564.

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So, Beza gets there in 1559. Calvin dies five years later.

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The next year, Beza publishes his Greek New Testament with notes, and we have here 1558.

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Wait a second. I'm all wrong on the time. It's all so wrong.

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First published in 1558. So, that's before he moves to Geneva.

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Well, what do you know? There are certain sections, and the sections tend to follow the triune

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God. So, you might imagine that it's the Trinity, God the Father, Jesus Christ, the

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Son of God, and then the Holy Spirit. And I'm in the Holy Spirit section, and I am in 4 .30,

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the second means which the Holy Spirit uses to enable us to enjoy Jesus Christ and why the

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Lord has never been content solely with the preaching of his word. Hmm. And in that little section, it's got the scriptures stammer, so to speak, with us as nurses do with their little children, kind of mimicking

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Calvin, God speaking in baby talk type of thing. Maybe Beza came up with it first,

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Beza briefing. Last paragraph of this section, but when the time appointed by God arrived,

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Jesus Christ, by his coming, kind of nice for Christmas time here, put an end to all that which had prefigured his coming.

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He put an end to the shadows and Old Testament sacraments and brought to the world another greater clarity so that henceforth men might worship

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God with more pure and spiritual service as approaching more closely the nature of God who is

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Spirit, John 4. However, having still regard to our frail and dull nature, he thought well to add some sacraments and external signs to the preaching of this eternal word to better nourish and support our faith.

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For although Jesus Christ has already acquitted us by his death, yet while we are below, we possess the heavenly kingdom only by hope,

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Romans 8, 1 Corinthians 13. It is needful that we be supported to grow in this and persevere to the end,

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Ephesians 4. So, we have the preaching of God's word and the sacraments, both by means of grace, including sacraments that help support our faith and better nourish us with external signs because we are frail and we are dull in nature.

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4 .31, definition of a sacrament. These things being considered, it is easy to understand what we call a sacrament in this treatise.

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There are certain signs, visible marks, or testimonies appointed by God for the continual use of his church while it is on this earthly pyramid scheme.

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And how long have you been on that medication? About seven weeks.

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I'll just blame everything on the leukemia medicine. Oh, brother.

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Which are visible marks or testimonies appointed by God for the continual use of his church while it is on this earthly pilgrimage.

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They are added by the authority of God himself to the promises of his gospel in which he declares that it is his purpose to save us freely in Jesus Christ his son.

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They were added, I say, to represent to our outward senses what he tells us in his word regarding what he is doing internally in our hearts by his

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Holy Spirit, Romans 6, Galatians 3, 1 Corinthians 10, when he seals and ratifies in us the salvation,

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Romans 4, which we possess by faith and hope, Romans 8. Moreover, they are added to the word to refresh our memory regarding our duty also as much toward his majesty as toward our neighbor, 1

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Corinthians 10. According to the terms of the covenant, which is to battle manfully against the flesh, the world, and Satan by the power of the spirit which he has given to us,

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Romans 6, Ephesians 6, in serving him as our God and in loving our neighbor as ourselves out of love for him,

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John 13, John 15, 1 John 4. Baza briefing,

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Holy Spirit, section 4 .32. That is to say, chapter 4, that's Holy Spirit. Chapter 1,

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Trinity. Chapter 2, Father. Chapter 3, Son. Chapter 4, Holy Spirit.

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The difference between the sacraments of the Old Testament and those of the New. This definition pertains as much to sacraments of the

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Old Testament as to the New Testament, but it is necessary now to add the differences which exist between them.

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The first is that those of the Old Testament were appointed to declare the Christ who was to come, 1

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Corinthians 10. Consequently, they were appointed on the condition that they would only last until he came, 1

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Corinthians 10, Hebrews 10. But those of the New Testament have been established to last until the end of the world,

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Hebrews 12. The second difference is in the signs and in the ceremonies, which differ much as events show, 1

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Corinthians 10. The third is in their number and in their meaning. For as St. Augustine said, we have now less sacraments than the ancients, but they are simpler and have a clear meaning.

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Consequently, they have more efficacy to strengthen our faith and to seal his promises in our hearts. These are all the differences which we find.

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Moreover, they are all from the same author, from the goodness of the only

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God, Hebrews 1. And they all have no other goal than to make men partakers of Jesus Christ in order to enjoy eternal life.

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St. Paul declares this, 1 Corinthians 10, Romans chapter 4.

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Beza briefing, chapter 4, Holy Spirit, section 33, how can we distinguish between true and false sacraments?

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Mike Havenroth, No Compromise Radio. You know where this is going to go, right? I think we know. Back to Bezer.

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In that we establish by the aforesaid definition that sacraments are appointed by God to be set as seals of the gospel doctrine preached in the church of God.

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It follows that where there is no word of God, there can be no faith and no sacrament. Therefore, there follow two things which must be noted well since they have been badly grasped.

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We would hate to badly grasp things. Kind of like the dangers of Reformed theology, badly grasps.

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The first is that all ceremonies and observances instituted by the invention of men to form part of the worship of God are so many sacrilegious against him.

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For in the same way as it belongs to him alone to make the promise, so also to him alone to choose the seal and to affix it to his promises,

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Galatians 1, 1 Corinthians 11. That is, why all those who have had the presumption to make new sacraments who have added to those which he has established in his church by his written word or have subtracted from them have falsified the seals of his majesty.

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As for ourselves, we are satisfied in our churches with those which God has appointed by his word.

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The second is that where the word is not preached or expounded at the time when the sacraments are administered but are only read, that even in an unknown language, what is more, where it is polluted by the innumerable inventions which men have added, blasphemies even included, there must be necessarily there a horrible pollution and profanation of the holy sacraments of our

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Lord. This must be all the faithful flee completely and with all their hearts.

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It's kind of interesting when we have a profanation. I think that's meaning to make something profane.

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That might be a good band name, profanation. Holy Spirit section 34.

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What is common to the preaching of the word and the sacraments? What would you say, dear listeners? No Compromise Radio Ministries.

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What would you say? What's common? Beza says this, to know this is not enough.

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We must yet understand what the simple word has in common with the sacraments and likewise wherein these two instruments differ.

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Here then is what they have in common. Both are instruments which the Holy Spirit uses for the same end, that is to unite us more and more with Jesus Christ from whom we draw our salvation.

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Romans 4, 1 Corinthians 10. The Holy Spirit uses the preaching of the word and administration of the sacraments in such a way that he does not communicate to them as power, but all efficacy and power proceeds from himself alone.

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1 Corinthians 2. As we have said above, the preaching of the word is useless if it is not preached in an intelligible manner.

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And likewise, if also what is expounded and declared to us, i .e. Jesus Christ with all his benefits, is not received by faith in the hearts of those who hear it.

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It must be understood that it is the same with sacraments. For if in receiving the sacraments we do not bring faith, the sole means of receiving what is preached to us and represented by them, they are far from serving to our salvation.

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On the contrary, in the measure in which we apprehend them or rather misapprehend

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Christ in them, they seal our damnation. 1 Corinthians 10, 1 Corinthians 11, 1

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Peter 3, Acts 15. However, in the same way as the gospel does not cease to be in its nature, the word of life and salvation, although unbelievers turn it into an odor of death and damnation, thus the sacraments do not cease to be true sacraments, although they may be administered or received by unworthy persons, even reprobates.

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For the malice of men cannot change the nature of the ordinance of God. As the seed, however good it may be, does not produce its fruit at the moment in which it is sown, but must necessarily remain in the ground, so it is not proper to restrict the fruit and efficacy of the word to the same hour in which it is as sown, nor that of the sacraments to the moment in which they are administered, for the fruit manifests itself in the hearts of the elect at the time determined by God.

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Mike Gabendroth, No Compromise Radio Ministry. My seat is shrinking. When I was shrinking down, shrinking down, when

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I was shrinking down, I know who broke this chair. They no longer attend the church.

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Not related to attending and breaking the chair. Holy Spirit section 35, here on the

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Beza briefing. I want you to know I read that page, I don't think with one error. Not one single error.

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What was that? Hey, how about a nice Hawaiian punch? Remember Hawaiian punch? Sugary, nasty, tastes like tin.

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Tastes like metal or something because it was in that metal can. I guess it's probably better than lead.

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35. What is peculiar and special to sacraments when they are considered according to the end for which they have been appointed by God?

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Almost made a mistake. What proceeds shows, in a general manner, the principal points that the word and the sacraments have in common.

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Here is what is peculiar to each. It is plain that the sacraments belong to and depend on the word and that they are appointed to seal what is already in us, that is, the union and communion which we have already with Jesus Christ, Romans 4.

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Thus, it is established that the simple preaching of the word precede the sacraments. It is also necessary that there be a clear profession of faith before sacraments may be duly administered.

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Unless you're paedo -communion. I understand this of the sacraments which are administered to those of the age of discretion.

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For as for the baptism of the little children of believers, there's a peculiar, made a mistake, particular consideration of which we shall speak later.

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This is why in every well -established church, when it is a question of receiving a pagan infidel, it is never done except he be a catechumen, i .e.,

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a disciple, and it is necessary that he make a confession of his faith before being admitted for baptism, which is a public and authentic ratification of our

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Christianity, Acts chapter 11. This is also why St. Paul, in particular, requires that everyone examine himself before coming to the table of our

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Lord, 1 Corinthians 11. He who does not understand the standard of such an examination, i .e.,

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the doctrine, would not be able to do this. Talking about age there. So, you know, I'm not making many comments yet because I'm speechless.

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Just kidding. There's a difference between word and sacraments in that the word can be administered well apart from the sacraments.

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This is what is established in the exposition of the word, which is done ordinarily either in public or in private.

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This is full of efficacy as it is seen in the example of Cornelius. But the sacraments can never be legitimately administered without the word.

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Thus, it can be that a contract be valid without having a seal, but the seal is totally useless.

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It is not even called a seal if there's no contract to which it may be affixed to give it confirmation.

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Without faith, we have no part in Jesus Christ, nor consequently in the kingdom of heaven, Romans 14,

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John 3. On the other hand, the preaching of the word is the ordinary instrument which the

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Holy Spirit uses to create faith in us. This is what we have shown above, following what

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St. Paul says, faith comes from what is heard, Romans 10. It follows that the preaching of the word of God, the effectual preaching thereof, is totally necessary to the salvation of those who are of the age of discretion, unless God is pleased to work extraordinarily in the heart of someone.

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But it is not so with the sacraments. For since it is by faith alone that one partakes of the fruit of the sacraments,

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Hebrews 11, it is necessary to have faith in order to receive them. And he who has faith has at the same time

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Jesus Christ and consequently eternal life, John 6. Therefore, it follows necessarily that we must have title and right to eternal life before receiving the sacraments, worthily,

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Acts 2, Acts 10, Acts 8. He who, although he has faith, has not had the opportunity of partaking of the sacraments is therefore, despite this, far from being excluded from the assured hope of salvation.

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That is why the necessity of receiving the sacraments does not extend as far as excluding from eternal life those who have not partaken of the sacraments, but only as far as pronouncing him who abuses them guilty of unbelief and worthy of damnation if he does not acknowledge his fault and correct himself.

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That is why St. Bernard has well said that it is not the lack but the misunderstanding of baptism which damns someone.

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He cannot be said to have abused the sacraments who has never had the opportunity to use them as the

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Lord has established them. God forbid that it should ever happen the way we may imagine a case of necessity in which it is deemed lawful to go beyond the institution of an ordinance of the

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Lord, as they do in my judgment, who transfer to the women or other private persons the right to administer baptism.

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It is the same who administer the Lord's Supper outside the public assembly and at the time other than that which the church has appointed.

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Just a little side note here. I don't think it takes much theology for us to recognize that we should not be having the

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Lord's Supper at retreats unless the whole church is there. At men's getaways, well, the whole church can't be there if the women aren't there.

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At ladies' conferences, at weddings, right?

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Let's have our first communion together. Now, if the church is having communion, fine, right?

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Maybe they're getting married on Sunday, Lord's Day, Communion Sunday. Okay. But this whole idea of communion outside of the local church gathered on the

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Lord's Day strikes me as wrong, strikes me as not good, not proper.

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I'll never forget the first time I officiated a wedding where they wanted communion, and I didn't know what I know now, or I just read to you now.

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And I said, okay, well, you know, I'll serve you your first communion. You can have it together. And there's like a kneeler up there.

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I mean, I had done a bunch of weddings, but never communion. And so,

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I remember for weddings, things like get dressed up, have your notes, smile, wedding license, et cetera.

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But I forgot because I'd never done it before. We need to have some juice. I guess wine will do.

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And bread. Well, when the Lord's Supper is served here, some of the ladies, they get that already, right?

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They put the juice in the cup and the bread and everything else in the plates, and it's all taken care of, but I didn't ask someone to do that for me.

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And so, I could find some bread because we have some matzo here. It was several decades ago,

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I was stuck here at the church, couldn't get home because of the snow. And I was really hungry.

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And so, like David ate the show bread legally, not sinfully. I had to eat the communion bread, the matzo, because there was nothing else to eat while I was waiting for some person to come pick me up that had four -wheel drive.

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Well, the long story short with all this to break up my reading is that I had no juice.

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And it's about two minutes before the wedding. What I'll do if I'm an officiate of wedding is

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I'll go back to say to the ladies, okay, we're ready. Let's pray. I'll say to the man, okay, we're ready. Let's pray.

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And off we go. I usually walk out first, followed by the groom. Well, I needed to have stuff up on the platform, right?

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With bread times two, cup times two. I found the bread. I found cups.

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I couldn't find any juice nor wine. Especially back in those days, it was a

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Baptist church. There's no wine to be found anywhere. Not even people's homes. It's hidden. It's hidden in their homes.

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I hate to admit this and I'll just tell you how stupid I am because this is all wrong. I'd never do it again. But I'm like, I got to put something in there.

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Option one's water. Option two, it looks from far away, it might look like juice.

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I put some Diet Coke in there. I don't know why I'm laughing. I should be ashamed.

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So that's not the reason why you shouldn't do communion, but communion, communication, commune together should not be outside of the public assembly.

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And at a time other than that, which the church has appointed. The word on its own basis said strikes only one of our five natural senses as they are called.

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But the sacraments touch more the sight and other bodily senses. They're administered with ceremonies of great significance.

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It is therefore easy to recognize how much the aid of sacraments is necessary to us to support our faith.

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In a manner of speaking, they enable us to touch our fingers, to touch with our fingers and see with our eyes and to taste and feel

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Jesus Christ in person as if we already had and held him. That is why far from misunderstanding the holy sacraments, we confess on the contrary, that we cannot magnify enough their dignity, their lawful use and the fruits which they yield to us.

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And finally today on No Compromise Radio, Holy Spirit section four, number 36.

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There are only two sacraments in the Christian church. According to this sense and meaning, we find only two sacraments established by God for the perpetual use of his entire church.

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St. Augustine and St. Ambrose themselves count only two. His question of holy baptism, which has superseded circumcision and the other purification of the law and holy supper of our

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Lord, which was prefigured by the Passover lamb. To have a fuller understanding, we shall speak of them first in a general manner, then each of them in particular.

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So today that's Mike Ebenroth on No Compromise Radio ministry. I'm glad to have you listen.

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I've been encouraged over the years where people will write me and say, really appreciated this, that and the other. And I, last month,

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I've got some good emails that have said that very thing. You can write me, mike at nocompromiseradio .com,