The sū of diuinitie dra­wen out of the holy scrip­ture very necessary, not onlye for Curates & yong [...]udentes in diuinitie: but also for al christen men and women what so euer age they be of.

☞ Drawen out of La­tine into Englyshe by Robert Hutten.

☞ ☜.

¶ Anno. 1548.

Vvilliam Turner to the Reader.

AFter that my scholer sūtime, and seruaunte Robert huttē, had traunsla­ted thys boke oute of latyne into Englyshe, he mystrustynge hys owne Iudgement to be suffycyent to iudge whether the cōpi­ler of this boke had in his writing done al thinges according to the veine of holy scripture: offered ye boke vnto me that I should exa­men it wyth the touchestone of the scripture, whyche thynge I haue done as diligentelye as the tyme that I had to spare would suffer me. The boke, I dare saye, is godlye and full of holsome doc­trine, and is veri necessary for all studētes of diuinitie, for curates, [Page] for yong children and for al them that haue anye rule ouer anye greate houshoulde, ye may haue bokes that shall promise more thē this doeth: but none that intrea­teth of thys kynde of matter that performeth more then thys doth It hath not so many newe frēch englyshe blossomes as many bo­kes haue: but better fruyte then thys hath, I thinke ye shal finde either none yt writteth of thys argumēt or else very few. This trā latour hath applied hym selfe as much as he cā to find out ye moste playn & vsed wordes yt be in eng­lād yt men of all shyres of Englād maye the more eassy perceiue the meanynge of the boke. Some nowe a dayes more sekyng their owne glorye then the profyte of the readers: write so frenche En­glishe and so latine that no man excepte he be both a latine man, a french man and also an englyshe [Page] man: shal be able to vnderstande their writinge whose example I woulde disswade all men to fo­lowe. For ye people if they shoulde haue any profyte by such mennes laboures had nede of two dictio­naries euer by thē, one in french and an other in englysh. Whych thyng because it is to tedious, it would plucke back all men from the redynge of suche good and christen bokes as they do tran­slate.

But thys boke is boeth playne in sentence and easy in style and nothynge swarueinge from the comon speache. Therefore reade and examyne it wyth the word of God & as far as it doeth agree wyth the scripture alow it and no farther

The Table of the pla­ces contayned in thys boke.

  • OF a pastour & his office,
  • Of the lawe power.
  • Of ye gospell
  • Of promises
  • Of synne
  • Of Iustification
  • Of good workes
  • Of repentaunce
  • Of absolution
  • Of fayeth
  • Of God
  • Of the creation.
  • Of fre wyll
  • Of predestination
  • Of ye differēce betwen the olde and newe te­stament.
  • Of the abrogation of saintes the lawe
  • Of the Christiā libertie.
  • Of counsels
  • Of reuenginge
  • Of pouertye
  • Of chaystiye
  • Of the church
  • Of Ecclesiasticall.
  • Of offēsions
  • Of Sacramentes
  • Of the Baptising of chylder.
  • Of the supper of ye lord
  • Of sacrifices
  • Of the crosse and ad­uersityes.
  • Of humilitie
  • Of humiliacion
  • Of praier
  • Of the Lords prayer.
  • Of ye offyce of rulars
  • Of matrimonie
  • Of Imitatiō of
  • Of Buriall
  • Of the risyge agayne of the dead.
  • Of the ende of the world
  • Of euerlastynge lyfe
  • ☞ ☜

¶What is a pastoure of the church?

HE is a personne whych is called Lawfullye, by the authoritye and commaū ­demente of God, vnto the Cure of soules of the congrega­tion, whyche is commytted vn­to hym: to teache the doctryne of the gospell, vnto it, and minister the sacramentes.

☞ What is the office of a pastoure?

¶ It is to rule and gouerne fayethfullye the churche whyche is commytted vnto hys charge, wyth the ministringe of the word and sacramentes, and to holde oute and expell false doctrine and offēsions. Of this office com­maundeth. Paulus. Act. xx.

Take hede to youre selfe and the whole stocke, wher in the holi gost hath set you, to fede the churche of God.

☞ What is required in a pastoure that he be apt?

[Page]☞Fyrste of all that he haue vo­cacion and commaundement.

Secondarily that he be ryghtly instituted in the doctrine of the Gospell, and knowe a certayne forme of christen doctryne out of the holye scripture, that he maye teache and set forth it purelye sincerlye, and euidentlye. Lyke as Paule commaundeth a byshoppe to be Didactum, that is to saye apte to teache, and he commaundeth Timotheus to holde a certayne forme of holsume doctryne.

Thirdly, that in teachynge he gyue credence and wysdome, and knowledge, accordynge vnto the doctryne of Paule to deuide per­fectly the doctrine of godlynes.

And that in settynge forth the doctryne he wysely shewe the di­fferences and endes betwene the Gospell and other doctrynes, and learnedly knowe to confirme the articles and sum of ye doctryne, [Page] and to cōfute false opinions and doctrines, whyche be vncleane in comparison to the worde of God. Also▪ that in gouerning and rul­lynge of consciences he gyue all cure and dylygence, that they whyche be ignoraunte be insty­tute, that he teache, and delyuer them whyche be doubtfull from errours, that he confirme them whyche be weake and correct and cal backe thē whyche do erre, that he rebuke and chastice thē whiche be synners and that he comforth them which be affrayde and in aduersity.

Fourthelye that he rule the people in his liuynge wt example of hys fayeth and good worckes Lyke as Paulle commaundeth Timothe. Be thou an example to the fayethfull &c. And Peter, Be ye examples vnto the con­gregation.

❧What is lawfull vocacion?

[Page]¶It is when one is admytted vnto the office of a pastour by the authoritie and commaundement of God,

☞Howe is vocation?

¶Ther be to kindes of vocation One is immediatly of God. This is properly the maner of chosinge prophetes and Apostles whereof Paule speaketh that he was not called of men nor yet by mē. The other is of God as by gods com­maundemente, but yet by men lyke as they were whiche the scripture calleth the sons and disciples of prophetes whyche were insti­tuted and learned of the prophe­tes to the intente they shoulde be apte to teache. So were By­shoppes & Pastoures of churches ordeyned by ye apostles and after­wardes by ministers chosen and ordeyned bi the church. Therfore thys is also a lawefull vocation and very godly, when the seruice [Page] of the word is cōmitted, to one by the authoritye of the churche or of them to whome the church cō ­mitteth iudgment,

☞Is it not lawfull to desire the office of a pastour?

☞I answere: Ther is difference betwene peticion or axynge, and ambition. For ambition is plain­ly forbydden.

☞What is peticion?

¶It is when one proferreth hys diligence and laboure vnto the churche, but so that fre iud­gement be left vnto them which haue knowledge, whether he be apte or no. Therefore he whyche desireth it so, doth not ambiciously couet but signifyeth only hys wyll, that if he be called of the churche, and iudged to be able, he wyll not refuse to take vpon hym the labours and ieoperdyes which be in the office.

Contraye wyse, ambition is whē one thrusteth in hym selfe either [Page] by arrogancy, or some other couetousnes or forhys belly only not lokyng for iudgemente, nor wyllynge to be proued. But con­tēdeth with money and other subtyl craftes.

But the true peticion, whiche is wythout ambicion, is to be praysed. And vertuouse men are to be prouoked vnto it for it hath much goodnes.

Fyrst of al it is expediēt yt ther be many instituted vnto the my­nistery, that the vse of it may be in the church.

Secondarily it is expedient that ther be many desirers of the office that the church may know ye maners of thē whiche are to be chosē and may haue choise.

Thirdly therin consisteth the vertue of modestye, that they whyche dooe axe the offyce, sub­mytte themselfe vnto the iudgemente of the churche, and be in [Page] doubt of theyr owne existimatiō

Fourthly, that same thynge styrreth vp and sharpeneth dily­gence and studye in them whyche wyll be axers of the offyce, that they prepare them selfe with more diligence vnto theyr duity.

☞By what testimony can they proue that it is lawfull so to axe the office?

Paule. 1. Timothe. iii. sayeth If any man require the office of a bishop he desireth a good worke Also i. Corinth. xiiii. desire spiri­tuall thynges, but rather that ye prophecy.

☞What is to be propounded vnto hym whych wyl take vpon hand the office of a pastoure?

Fyrst, the dignitie and greatnes of the minystery. For it is so greate an office so to axe the mi­nistery, that no greater an offyce cā be found and also very godly, Therefore Paule doeth greately auaunce and prayse it, and cal­leth them which teache the Gos­pel [Page] the ministers of god, also godo worckmē, and helpers.

Therefore greate reuerence is dew vnto thys office, and it is cō uenyente to take it vpon hande wyth greate deuoutnesse and diligence.

Secondarily, the wyl and com­maundement of God is to be consydered, for God wyll require a rekenynge for the soules, and threateneth horrible payne vnto them whiche dooe not fayethful­ly theyr dewty, lyke as the scrip­ture doth oft teach Ezech. xxxiii and Christ in the parables of the euell seruaunt &c.

Thirdly, ye promises of reward for god graunteth greate rewar­des, vnto them whyche faythfullly execute their office susteyne laboures, hatred, and peryses for the worde sake as Christe sayeth blessed is that seruaunte, for hys mayster wyll make hym ruler [Page] ouer all. And Peter, ye shall re­ceyue the incorruptyble crowne of glorye.

☞What is the summe of christen Doctryne to be taughte in the Churche?

☞Christe hath mooste aptlye shewed that, in the laste Chapy­ter of Lucas, where he sayeth. Gooe preachynge in my name re­pentaunce & remission of synnes. Therefore the summe of thys o­ffyce in the churche consysteth in thys, that penitence and remissi­on of synnes be taught.

☞Whiche is the mooste briefe partition of the whole scripture?

¶There be two partes. For it is eithere a doctryne commaun­dynge what shall be donne, and rebukeyng synne. Or eles it is a doctrine of remissi­on of synnes. And these two partes be called the lawe and the Gospell.

¶ Of the law.

☞ What is the law?

IT is, a doctryne commaundynge, howe we oughte to vse oure selfe, what we shoulde do, and what leaue vndone.

☞How many kyndes of lawes be there?

The first diuision: some be goddes lawes & other some mans lawes.

☞ What is gods lawe?

☞That whiche is instituted of God: and commaundeth not onely of external actions, but requi­reth also inwarde motions of the herte, and perfecte obedyence to­ward God, and condempneth all those which do not obserue it.

☞ What is mans law?

☞Whyche is institute by mans arbitriment, and commaundeth of external actions and offices.

☞An other diuision.

☞ Of lawes some be naturall, and some positiue, and thereof be rehersed commonlye thre kindes, the lawe of nature. The godlye [Page] lawe of Moyses, and mans law

¶What is the lawe of nature?

☞ It is the knowledge of goddes lawe, whyche is infixed in mans nature by God whereby he vn­derstandeth God to be, that he is the creatoure, and gouernour, good, iust, mercifull to ye rightu­ousse, and a punysher of the vn­rightuouse, and that obedyence is dewe vnto hym. Also that fe­lowshipe is to be hadde amonge menne, that parentes ought to be obeied, that men ought to be lo­ued and holpen and no man to be hurte, accordyng vnto thys. Do not vnto other men, that thou woulde not shoulde be done vn­to thy selfe.

¶What is gods lawe?

¶Thys call we the lawe whiche was gyuen by Moyses.

¶Howe many kyndes of Moyses lawe be there?

☞ Three, morall, iuditiall, and ceremonial.

☞What is moral law-

❀It is a doctrine whyche commaundeth perfect obedyence to­warde God, or of liuing and good workes towarde God, and all men.

☞Where is the moral lawe set furth?

❧ A briefe and perfecte descrip­tion of it is conteyned in the ten commaundementes, gyuen by Moises vnto the people of Isra­el whiche we cal. Decalogum,

☞What die [...]rence is betwene the law of nature and the moral lawe, or the ten commā ­dementes?

❧ Naturall lawes be Goddes lawes, and the very same, whych be conteyned in the tenne com­maundementes, that is to say in the wrytten moral lawe.

☞ Wherefore then was the lawe deliuered vnto Moyses, seynge the lawe of nature was before?

☞Althoughe that lyghte, and those knoweledges were infyxed in the herte of manne before hys fall in nature not as yet corrup­ted [Page] they were sure and perfecte, and men coulde surelye consente thereunto but afterwarde, they wrre greatly blinded by original synne, and the consentynge ther­to is verye weake, ofte tymes shaken of wyth doubtynge and almoste blotted oute. Therefore God dyd gyue the lawe wrytten that goddes lawe renued by the voice of the law of nature should be made more cleare and excellēt, also that the word of God should witnes, that thys natural know­ledg is the law of God.

[...] Howe manye naturall lawes be dystry­buted?

The ten commaundementes is the moste apte summe of all naturall lawes, and the selfe dystribution and declarynge of the la­wes of nature. Therfore ther can no distributyon be founde more apte, then in expoundynge ordi­natly the ten commaundemētes.

☞Bind the ten cōmaūdemētes al mē or no?

Althoughe Moyses law be a­brogated and doeth not bynd the gentils, yet bicause the ten com­maundementes be nothyng eles then ye reuelation & declaringe of the lawe of nature: therfore ye ten cōmaūdemēts do remaine & bind al mē. Not because they were de­liuered vnto Moises: but because they be yt interpretation & seting forth of the euerlasting wil of god which is the very lawe of nature

☞What is the particion of the ten commā ­dementes?

Ther be two tables. The firste conteyneth preceptes of a spiri­tuall lyfe, howe we shoulde be­haue oure selfe towarde God, or of those workes, wherewyth we properlye be conuersaunte wyth God. And they discribe the true and proper worshippynge of god.

The seconde conteyneth pre­ceptes of politycke lyueynge a­mong men, how we ought to vse [Page] our selfe toward our neighbour.

☞ Resite the ten commaundementes.

THou shalt haue no straing gods before me.

Thou shalte not take the name of God thy Lorde in vayne.

Remēber that thou sanctyfye the sabboth daie.

Honour thy father and mother, that thou maye haue longe lyfe vpon the earth,

Thou shalte not kyl.

Thou shalt not cōmitte adultry

Thou shalt not steale.

Thou shalt not speake false wyt­nes against thy neighbour.

Thou shalt not desire thy neygh­bours house.

Thou shalte not desire hys wyfe, his seruaūt his hādmaid, his oxe his asse or any other thing of hys

¶ What do the preceptes commaūde vs?

The firste commaundeth the inwarde worshippe of God, that [Page] is to saye, the true and perfecte feare, the true and perfecte fayth and the perfect loue of god.

The seconde commaundeth the outwarde worshyppe, the vse of the name of god, that is to say in­uocacion, thankes gyuynge, preachinge of the word of god and cō ­fessiō, these be sacrifices of prayse. The thyrde commaundeth prea­ching of the word to be holyly ob­serued, and ceremonies whiche be gyuen by god to be kepte for the minister sake, that we giue some tyme to hearynge the worde, and exercising by ceremonies.

The fourth cōmaūdeth obediēce towarde parentes & officers, and thys precept conteineth excellent vertues, yt is to saye diligence in obeyng, doinge our vocaciō, mo­destnes, pitie toward our parētes ye cōmō welth & such like vertues

The fyfte commaundeth to hurte no man, it forbydeth desire [Page] of vengeaunce hatred, enuy, and suche lyke affections, and it con­teyneth many vertues, that is to say iustice, mekenes, constaunce pacience and clemency.

¶The syxte alloweth mariage, and commaundeth to absteyne frome whorhuntynge. It con­teyneth these vertues chastitye, temperaunce, continence, sobrie­ty and such lyke.

The seuenth defēdeth propri­ety of goods, and commaundeth to absteine frō other mens goods It conteyneth sparynge, libera­lity, diligence and such lyke.

The eyght defendeth iudge­mentes and requireth the truch of couenaūtes and testymonyes.

The nynth and tenthe dooe gyue declaration vnto all the o­ther preceptes, that not onely ex­ternall factes are forbydden, but also euel affections & desires and that the cōscience is euer accused

☞ What be the iudiciall or polytyke lawes of Moyses?

☞ Whyche commaunde of the rites of mariages, of successions of punishynge of offenders and such other polityke thynges.

Those perteyn not vnto christen men vnlesse ther be some of them naturall, as when mariage of a­liance and kinfsolke is forbidden. For reuerence of bloud oughte to be obserued, amonge all people and at all tymes. For the Cana­nites were destroied for vnlau­full lustes bycause they maryed theyr kynswomen.

☞Whiche be ceremoniall lawe?

¶Which commaund of the tē ­ple, & rites of sacrifices, which ri­tes and customes dooe separate the Iues from the Gentiles Christen men be delyuered from these lawes. Yet God wyll thys that wee vse at certayne tymes the ceremonyes whyche be com­maunded vs of God, and come [Page] togither vnto the preachynge of the worde, for nothynge is more necessarye then the preachinge of the worde of God.

¶ What is the effecte of goddes lawe, and howe many offices be thereof?

¶ Thre, the firste, the lawe doth constreine and plucke downe all menne wyth a certayne perfecte forme of liuynge Therefore saith Paulle The law is geuen for the vniust. And agayne. The lawe is a scholemaister vnto Christe. For thys forme of good lyfe ordeyned, and officers, the doctryne of the lawe, punishmente for mannes wretchednes etc.

The seconde, declareth syn ac­cuseth, affraieth & condēneth our conscience whereupon Paule sai­eth: By the lawe is knowledge of sinne. Also, the lawe worketh wrath. Item. By the lawe is sin excellētly giltye: Item the pricke of death is sinne, but the myghte [Page] of synne is the law.

The thyrd teacheth what wor­kes be acceptable before god, and commaundeth certayne workes, wherein we maye exercise obedi­ence toward god.

For althoughe we be fre frome the law in so muche as belongeth to iustification: yet as concer­nynge our obedience the lawe re­mayneth. For it is necessary yt we being iustified by God, obey him.

☞ Maye a man by hys owne power fulfyll the law of God or no?

¶ Nothynge lesse. For the lawe of god is not satysfyed wyth our external workes as the papistes teach, nor yet by the inward en­deuour of oure wyll, wtout fayth and the holye goost. But Christ is the ende of the lawe, that is to saye wythout Christ the lawe a­uaileth nothinge.

☞ May a man be iustifyed by the lawe?

¶No, for Paule wythdraweth iustification frome the lawe, in [Page] thys corrupted nature. For no-man satiffyeth the lawe wyth the powre of nature. Therefore they whyche be not reconcyled wyth fayeth, althoughe they fulfyl cer­tayne workes of the lawe: yet can thei not please god for thei be euer accused of the lawe and they re­mayne in doubt and desperatiō.

❧ Wherefore then be Moyses lawes gyuē seinge they iustify not?

☞ Therefore be they gyuen that the Israelytes should be knowen frō Gentyles, vnto the preaching of Christe. For god woulde segre­gate and deuid thys people from other nations, that ther shoulde be a certayne kynde of people▪ wherein Christe shoulde be borne and wherein the promises should be kepte, and that ther should be certayne testimonies of the word of God, therefore was thys peo­ple ledde out of Egypte wyth so many greate and wonderfull mi­racles. [Page] Although then the Isra­elytes dyd not deserue remyssion of sinnes before god for kepynge of these lawes: yet god dyd sub­iecte them vnto these lawes, as vnto a schole maister as Paulle sayeth. But they dyd obteyne re­mission of synnes by the truste of the mercy of god promised vn­to them for Christes sake whyche was to come, whome the gospell declareth nowe to be come.

¶Of the Gospel.

¶What is the Gospel?

IT is the preachynge of repen­taunce and remission of sinnes and iustification, whiche natu­rall reason can not perceyue, but it is godly declared, wherein god promyseth that he wyll forgyue synnes for Christe hys sonnes sake, and pronownceth vs iusti­fyed, that is to saye acceptable, and gyueth vs the holye gooste [Page] and euerlastinge lyfe. If we be­leue onely, that these do vndoub­tedlye chaunce vnto vs for Chri­stes sake.

☞What difference is betwene the law and the Gospell?

¶The lawe requireth perfecte obedience the true feare of God, true beleue, it affrayeth oure her­tes and consciences, it forgyueth not synnes for nothinge, it pro­nownceth vs not rightuousse vnlesse we fulfyll the lawe. And all­though it hath promises, yet they require the condicion of the lawe fulfilled, that is to saye. He that doeth these shal lyue in them, I­tem, do thys and thou shalt lyue.

But the Gospel is the prea­chinge of repentaunce, conteyn­ing the promises of the benifites of Christe. It comforteth the her­tes which be affraied, it forgiueth sinne for nothinge, and pronoun­ceth vs iustifyed although we do [Page] not fulfil the law.

¶ Of promissions ☞ Howe manye promissions of the holye scripture be ther?

TWo, some be added vnto the law and haue the condicion of the lawe, that is to saye they be gyuen for the ful­fillyng of the law. Other summe haue not the condiciō of the lawe as the cause, that is to saye, they promisse not remission of synnes for fulfilling the lawe, but wyth out our deseruynge for Christes sake as the promyses of the Gos­pel be.

¶Whiche was the first promesinge of the Gospell?

¶ When after the fal of Adam, God spake vnto the serpente, I wyl put enmity betwene the and the woman, betwene thy seede and hir seede for hir seede shall breake thy head and thou shalte lye in watche for hys fote steps.

[Page]By thys promise and comforth Adam is sette vp and knoweth that god is mercyfull vnto hym althoughe he perceyue hym selfe to be vnworthy and vncleane.

Thys promise afterwardes was renued vnto Abraham, then af­ter to Isaac and Iacobbe. Vnto thys promise did they beleue, and although they dyd acknowledge them selfe to be vnworthy yet iudged they that god was conten­ted with them for hys mercy sake and ye sede whiche was promysed.

Ther be moreouer in the Psal­mes and prophetes manye prea­chinges of Christe, of remission of sinnes, of euerlastig life, which all come vnto this purpose, that they lift vp and confort vs in the con­tention and striuinge of our con­science, and teache vs to put our trust in god, to, cal truly vpō him and worship hym.

❧Is not the promise of ye gospel vniuersal

[Page]Yes, lyke as the promise of the gospell is wyth oute youre deser­uing: euen so is it vniuersal, that is, it offereth and promiseth vnto al men reconcilinge For lyke as the preachynge of repentaunce is vniuersall: euen so is the prea­chinge, of remission of synnes v­niuersall.

Here vpon sayeth Christe Iohn iii. So hath god loued the world that he gaue hys only sonne, that al whiche beleue in hym shoulde not peryshe, So Paule. Rom. xi, god hath shytte vp al vnder sin. that he myghte be mercyfull vn­to all.

But that al doeth not obteyne the promises of the gospell is for thys cause, that all dooe not be­leue. For the gospell althoughe it promisse wythoute oure deser­uinges, yet it requireth fayeth for wyth fayeth muste the pro­myse be taken, For thys worde [Page] gratis, doth not exclud faith, but the conditiō of oure worthynes, & requireth that we maye receyue the promisse, and that can not be but wyth fayth.

☞What is the worke of the Gospell?

☞ To comforte troubled and doubtful consciences▪ and to pro­myse vnto them whyche beleue remissyon of synnes and euerla­stynge lyfe.

❧What is the summe of the Gospell?

He which beleueth and is bap­tised, shalbe saued. Marce. xvi. Itē to beleue that Iesus Christe is the lambe of god, whych taketh awaye the synnes of the worlde, Iohn .i.

Of sinne.

¶ What is sinne?

IT is not only a certayne euell dede, but a perpetual vice, that is to saye corruptyō of nature, striuyng agaynst the lawe of god

☞Which be the causes of syne?

[Page]The wyll of the deuell and the wyll of man, not god. Gene. i. god saw al that he had made and they were all verye good. And Psalm .v. Thou arte not the god whych wylleth iniquitye Christ calleth the deuell the father of li­inge. And Rome .v. By man en­tered synne into the worlde, And Iohn. Cōcupiscence of ye fleshe is not of ye father, but of the worlde.

☞ If God be not the cause of synne are the contingen [...]es or changinges to be graunted?

Yes, synne is not necessarily done, wyth absolute necessitie, for our wyl before syn was very fre. But fre wil is the cause yt our ac­tiōs do come to vasse. For god for­seeth & determineth thīges which shall chaunce. Yet so yt he taketh not away the maner of workyng which is infixed in nature but he determineth the actions euen as thei come to pas. God permitteth yt ye wil of Saule do so, & doth not cōpel it to do other, wise he mar­keth [Page] wher he will repres Saule.

☞ What is contengentes or changinges?

It is wherby thynges created in theyr actiōs subiected vnto cea­son, somtyme be chaunged and altered and they fall in such and such actions and chaūces, by the choise whych is by god graunted and the liberty of creation.

☞ How many kyndes of necessity be there?

Two. One is absolution or o [...] cō ­sequent: as it is necessarie yt there be god, it is necessary that god be good, iust tru & wise. And this necessity may be called vnchāgable.

The other is necessitye of con­sequenty as Ierusalem must be destroied. The kingdome of Israel muste perishe. Thes be not na­turallye necessarye, but they be made vnchaūgeable whē they be once decreed, as ye deade shall liue againe ether because they folow ye causes whyche go before: as. Ther must be hereses For the deuel en­uyeth [Page] God, & stirreth vp the vn­godlye agaynst the gospel, whych obey hym, therefore ther must be heresyes. Thes be naturally con­tingentes, for neyther thys be­inge consequente taketh a waye fre wyll.

☞ What is to be iudged of destenye?

¶ The dotinges of the Stotiōs desteny, is not to be brought into the churche of god, for they haue no truth or effect, but they be ve­rye iugelynges and Sophisticall fallations, and they annoy god­lynes verye muche and good ma­ners, if men iudge so as the ser­uaunt of zeno, whyche sayed that he ought not to be punyshed, be­cause he was cōpelled to synne by the Stoical desteny.

☞ How many kindes of synne be there?

Two, origynall and Actuall.

☞ What is originall sinne?

☞It is not onely the reputynge of offēce (as papists haue taught) whereby for the fall of Adam all [Page] men be borne giltye, but it is al­so corruption of mannes nature, which folowed Adams fal, which causeth, yt he can not geue true o­bedience to the lawe of God but hath faulte and concupiscens a­gaynst the law of god.

Thys same is the sentence of Anselmus diffinityon. Origynal synne is lacke or defaut of origy­nal ryghtuousnes whyche ought to be, for he calleth original rygh­tuousnes not onely the reputing and approbation or allowaunce of God, but the verye perfection of nature, and all the powers of man, of vnderstandynge and wyl whereby man myghte performe perfect obedience toward god,

☞ What is the cause of originall synne?

¶ Disobedience or the fall of our firste parentes. For boeth Adam and Eue lost the perfectiō of na­ture after theyr fall, and so folo­wed corruption. And afterwarde [Page] dyd they Engender suche chyl­der as theyr nature, so corrupted was. And so the worlde to come was infected boeth for Adames fall and for their owne corruptiō

☞What is the matter of original synne?

☞ The matter or foundatyon of origynall synne is corruption of mans nature. But corruption signifieth both the defaut or lacke of gifts of god, and cōcupiscence. Thys call the papistes an intyce­ment or prouocation, when it is in dede horryble corruption and synne, whych ingendereth after­wards viciouse motions.

❧What is the formal cause of original sin.

☞ Goddes reputynge of gil­tynes or accusation.

☞What is cōcup [...]scence?

❧ It is an horrible inordi­nate motion or violence in all the powers of man agaynst the lawe of God.

☞ Whiche be the effectes of synne?

¶ Effectes be the punishment [Page] of sinne. But ther be .iii. degrees. The first punishmente is the ve­ry corruption of nature, where­of we haue spoken, that is to saye concupiscence, whych afterwar­des engendereth all actuall syn­nes, wherefore they be also moti­ons of the corruption of nature.

The seconde punyshemente is deathe and all wrechednes of mankinde.

The thyrd is tirranny of the deuell, to whome mannes nature is subiected whyche laboureth boeth to destroye men wyth bo­dely eueles, and prouoketh them to all kynde of synne, to Idolatrye the despite of God, heresyes▪ vniust man slaughter, curssed lu­stes, and other mischiefe.

¶Remayneth not original synne in holy mē? Or how is original syn forgeuē in baptisme?

¶ When it is sayd that origi­nal sinne is forgiuen in the sacra­mēt of Baptysme, it muste not be [Page] so vnderstanded, that no vicious thyng remayneth after baptisme whyche is worthy damnacyon. But so is to be vnderstāded, that in baptisme the giltines is forgy­uen, that is to say it is not repu­ted for synne, althoughe corrup­tion or concupiscence remayne as yet in nature, whych remayneth also in holy men, and is a thynge by it owne nature worthy dam­nation, but it is not reputed or ascribed for Christes sake, when we receyue hym wyth fayth.

Therfore the formality of synne, that is to say the reputyng or ac­cusation of it is taken awaye in baptisme, in thē whych be sāctify­ed, but the naturall cause, that is the very affection an corrupti­on of nature, remayneth as yet in nature, and yet when the holy goste is gyuen vnto them whyche haue fayeth they conceyue newe and godly motions, whereby the [Page] euel is somthynge mitygate.

After the same maner teach­eth vs Saynte Austen, of the re­mission of origynall synne in bap­tysme, when he sayeth. Synne is forgyuen, not to the intente that it shal remaine no more, but that it shal not be ascribed or laied vn­to our charge. Item. Synne pa­sseth awaye as concernyng accu­sation, but it remayneth in acte.

☞ Wherefore remaineth punishement, that is to saye bodely death and other miseries se­inge synne is forgyuen?

¶Because syn or corruption re­mayneth in nature, therefore re­mayneth death also as it is sayed Rom. viii. The body is mortifyed for synne, that is to saye, beynge presente and remaynynge as yet in nature. For thys corruption must vtterli be abolyshed, that afterwarde we maye be clothed wyth a new and perfecte nature. But the corruptyon of thys na­ture can not be abolished and put [Page] awaye but by death.

☞What is actual synne?

It is euerye motion, euerye thought, euerye worde and dede, againste the lawe of GOD, and wythoute doubte, what so euer is done without fayth.

Or more briefelye. Actuall synne is the fruites of nature corrup­ted, lyke as euell motyons bee, thoughtes, wordes and deades done agaynst gods lawe. But we muste intertayne boeth the per­sonne and the worcke together, for althoughe the vngodlye haue ho­nest worckes, yet neuertheles be­cause the persons be viciouse the workes be not acceptable to god.

What maketh the personne vi­ciouse?

¶Infydelity, to doubte of God, to lacke feare and truste in God. For althoughe Pomponius and Cicero where excellente men, I put the case that they had a cer­tain [Page] knowledg of the law that is to say, that God is rightuouse & good. &c. Yet they do not know & Gospell that God remytteth syn wythout oure deseruinges. And therefore in greate aduersytyes & troubles they iudge their selfe to be reiected of God. Wherefore seynge they haue euell effections inwardelye, theire external ac­tes be so polluted, accordynge vnto thys of Paulle, what so euer is not of fayeth it is synne. Romaynes .xiiii. The stoutnes of mynde in Achilles was an excel­lēt vertue and the verye gyfte of God but it is by chaūce viciouse, that is to saye, by the personne whyche is euel whyche doubteth whether God haue respect of men or no. Also he lacketh the feare & trust of God.

☞ What Maketh the personne acceptable vnto God?

¶ Fayeth. For if fayeth [Page] be ioyned wyth vertuous liuyng and good workes, ye person is ac­ceptable vnto God.

☞How many kindes of affections be in the nature of man?

¶Two, some do playnelye re­siste the lawe of God, to desire the gooddes or the wyfe of an other man, to be sorye that other men haue the benifites of God, to dy­struste in god, to hate God, to de­sire prayse whiche is not dewe, to exalt ones selfe aboue other men to be angry with the iudgemente of god. These mocions be proper­ly the fruit of originall syn. And they be manifestely euell viciouse and to be reiected oute of mannes nature.

¶There be other affections whych do not resyste the lawe of god, as for a mā to loue his wyfe his chyldren, and frendes. Also to be angry wyth vices. If anye mā go about to take these affections [Page] frō nature, he destroieth mo­tyon and lyfe. And although they be defyled also by original synne yet of them selfe they be not euell or vicyouse, but they must be ke­ped in nature, and we muste la­boure to make them more pure and cleane.

☞Howe be sinnes knowen?

❧By the preachynge of the law Rom. vii. By the lawe is synne knowen. For I should not know that cōcupiscence were sin vnles the lawe sayed. Thou shalte not carnally desire.

☞What iudgest thou of mortal synne and veniall synne?

☞Mortall sinne, that is to saye whiche is worthy death euerlast­ynge, is not onlye a certayne ac­tion but it is the euell whyche is infixed in nature, whyche is cal­led original synne. Thys motion condempneth the vnbeleuynge and vngodlye accordynge vnto this saiyng. Iohn .iii. He that be­leueth [Page] not he is alredi iuged. But thys affection is forgyuen them whyche receyue remission of syn­nes by fayth, according vnto that Rom. viii. No condempnation is now vnto thē, which be in christ.

☞From whence come veniall sinnes then?

The originall synne is not idle but it engendereth vicyouse de­sires and lustes, euen in holy men accordynge vnto thys sayeinge, The fleshe lusteth agaynste the spirite. But because suche affec­tions be foregyuen them whyche be godly, they be made veniall.

For the godlye doeth not al­lowe those affections, but doeth resyste them. Therefore because fayeth is in them whyche dooe resyste, yet be they pronownced ryghtuousse neuer the lesse.

☞What is mortall synne?

☞It is a kynde of actyon, whych is suche, that they whyche do cōmit it, fall from the grace of [Page] God, & be no more reputed righ­teousse, and be condempned vn­lesse they do amende. These acti­ons be called mortal, synnes, for an example. To allowe or do anie thynge agaynste cōscience yt is to say vngodli opiniōs, misbeleuing not to resist viciouse affections, also to cōmit bodily syn agaynste the cōmaūdemēt of god. Of thys speaketh Paul .i. Cor. vi. Neither whoremūger, nor Idolater, nor adulterers, nor the effeminat, nor buggers, nor theues, nor ye defait­full, nor drunkardes, nor slaun­derers, nor robberes, nor raui­shers, shal possesse the kyngdome of God. So. Ephese. v. & Gala. v.

The workes of the fleshe be opē, adulterie, whore huntynge, vn­cleanlynes, vncleanes of liuinge, Idolatry, impoisoning or sorcery hatred, chidiges, & brauilinges, de­sire of glori, strife sectes, enui murder, drūcknes vnmesurable eatīg [Page] [...] [Page] [...] [Page] and drinkyng, wherof I shew vnto you, that they whiche do com­mitte suche shall not possesse the kyngdome of god.

☞ What thynkest thou of the diuision of actual synnes whyche olde writers vsed, that is, inwarde actual synne, and outwarde?

¶ This diuisyō is not so ieopar­douse, If thou saye, some actu­al synnes be inwarde, lyke, as aff­ectyōs and thoughtes be, whych maye be called venyall in them whyche resyste wyth fayeth, and therefore be as yet reputed iuste, Some be outwarde, as euell do­inges and sayeinges wherin they whyche falle be destitute of grace nor be no more reputed iust.

Yet shalte thou knowe that as well inwarde as outwarde syn­nes be mortall in them whyche lacke fayeth, nor dooe not re­siste suche euel motyons. For be­cause they lacke fayth they haue no remission of synnes. Therfore in such can no veniall synnes be.

☞What sayest thou of the synnes of omi­ssion and wylful ignoraunce?

☞ They be also mortall synnes. For thys same wylfull ignoraūce is agaynst conscience, as if a man wil not knowe the gospell, or wyl not perceiue his dewtye, or doet [...] it negligently. Such be the fai [...] ­tes of manye men nowe a dayes whych dispyse to here and knowe the gospell, althoughe they knowe that this is commaunded of god: heare hym. Suche lyke was the ignoraunce of the Iewes, whiche dyd persecute Christe Euen so is the Idolatrye of the Gentyles, deadly synne.

☞What is to be required in them which be conuerted?

☞ That they maye repaire to haue a cleare conscience, and thei beinge sory for their sinnes, shalt not contynewe in them, whyche they iudg in them selfe to haue cō mitted agaynst the wyl of God. As it is writtē: I wyl not ye death [Page] of a sinner, but rather that he be conuerted. And againe: if I shall saye vnto the vngodly thou shalt dye, and if it shal repente hym of his sinnes, and if he do iudgemēt and iustice, he shall liue. And yet let thē knowe in the meane tyme the saied obedience, whiche they perfourme, not to be perfect. And therfore in the iudgemente of god let them not trust in the dignitie or worthines of their workes, but let theim beleue the person to be accepted for Christes sake. Then let thē obserue this which Paul saith. Make not sorye the holye spirite of God, wherwyth we bee marked vnto the daye of redemp­tion, that is let vs not cast away the benifite of Christe, and so pe­rishe.

Of Grace.

¶What signifyeth thys worde Gratia?

[Page]THis word gratia in scrip­turs, & especially in Paull whē he disputeth of iusty­fication: signifyeth not a quality or state which is poured into the soule (as the Papistes do teach of gratia, and abuse the worde for charitie or loue whyche is in vs) But it muste be taken incompa­ryng wyth an other, and it signyfyeth the vndeserued receyuynge into fauoure or reconsiliation of God towarde vs.

¶What is Gratia then?

¶Gratia properly is remissiō of synnes, and reconcilyng or repu­tyng of righteousnes, or accepta­cion or allowaunce of the person, whych is by mercye for Christes sake, vndeserued, with the whych allowaunce the gyfte of the holye gost is conioyned, whereby oure hertes in repentaunce bee lyfted vp wyth fayth and receyue com­forth, wherby newe motions are [Page] created and agreable vnto the lawe of god.

☞ Howe shall thys be vnderstanded, when it is sared we be iustifyed by grace?

☞ It must not be vnderstanded as the papistes do Imagine, that it shoulde signyfy yt we purchase remissiō of synnes or be iustifyed for anye state or qualitye whyche is in vs, that is to saye, for oure loue or newe obedyence, for that is the verye waye to opresse the doctrye of fayeth, and to take a­waye Christe our mediator. But it must be so vnderstanded, that we obtayne remissyon of synnes or rekeninge to be iustifyed, when god accepteth vs without any of our deseruinges bi his mercy, for an other thynge whyche is wtout vs. yt is to saye for Christes sake. And yet is it to be knowen that the giuyng of the holy gost is conioyned wt remissiō of sins, yt is to saye when we be lyfted vp wyth fayeth, whyche maketh in vs the [Page] performed obedience.

Therfore in, the stryuynge of our conscience, when it seketh for remissiō of sinnes, & disputeth of ye wil of god toward it, we ought not to haue respect vnto our qualities, or our own worthines, but we muste beholde the promisse of Christe & accordig vnto yt shal we iudge of the wyll of god towarde vs & we shall receyue the self me­diator by fayeth. Thys done, the holye goste is giuen, which brin­geth cōforte & taketh effect, that new motiōs be created. Therfore both these sētences must be hold, both ye newe motiōs ought to be made in vs bi ye holigost, and that oure conscience neuer the lesse oughte to haue respecte without our selfe to be iustified bi him, yt is to say, that we haue remission of synnes, and be accepted vnto e­uerlastynge lyfe.

☞Whiche be the causes of grace?

[Page]☞The efficient cause is the wil of God, which would that Christ shoulde be a sacrifice for vs, & for his sake to be merciful vnto vs.

Therefore onlye the merite of Christe is ye cause, for the whiche grace is gyuen.

☞Howe chaunceth grace vnto vs.

☞The instrumēt all cause is the preaching of the gospell and my­nistringe of the sacramentes. For god wyl be effectual by hys word if so be we receyue it in fayth.

For our wyl muste come therto also which mai receiue the word. For he wyl not take effecte in thē which do resyst, and in thē whych obteyne not grace in heareynge the worde, the cause is their owne wyl whych resysteth the word.

So then obteyne we grace, when by the worde or promysse declared and set forth in the gos­pell oure hertes conceyue com­forth, and ouercome feare, and [Page] lifte vp theym selfe wyth fayeth vndoubtedly iudgyng that they haue remission of synnes, and are accounted to bee iustifyed, accor­dinge vnto the promisse, for Chri­stes sake.

Therefore sayeth Paule Ga­lath. iii. that we shoulde take the promission in spirite by fayeth, that is, when we affraied for the iudgemente of God, dooe lyfte vp oure selfe with fayth, whiche lea­neth vpon the promesse of Christ.

Here are fantastical and mad spirites to be condempned, as the Anabaptistes, whyche looke to be lightened by the holy goost with­out the worde of God. Also they whyche do imagyne the holy gost to rune before the word, and whē they perceyue that they haue those new lightninges they faine that they wil beleue.

Also disputatiōs of predestina­tion are to be casten awaye here. [Page] For lyke as the doctrine of repentaūce which rebuketh sin, is vni­uersal, & ther is an vniuersal commaundement of Christ: euen so is the promysse of the Gospell vni­uersal, commaūding that we shal al beleue in him and that we shal iudge this to be the euerlastynge and vnchāgeable wil of god, that for Christes sake al these thynges are vndoubtedly graunted vnto vs which the gospel promiseth.

☞Haue we then merit in reconciliation?

☞We haue no merite whereby we cā obteyne grace yt is remissiō of synnes, & reputacion of righte­ousnes but it is the vndeserued rewarde, as Paul sayeth, it is the gyft of god, not of you lest ani mā shuld glory. Also. Ro. vi. The gift of god is euerlastyng lyfe.

Therfore thys meane is takē a­way in reconciliatiō, not because we shuld do nothing & be idle, but because ye promis is a rewarde, to [Page] the intente it maye be certayne that is to aye, not hauing ought of ye conditiō of oure worthines, & yet we in the meane season muste receyue & not reiecte, the promisse

☞Which be the effectes of grace?

☞The effectes be motions of the holy goste, which be when we re­ceyue, the Gospell. And the firste and princypall effecte is fayeth, whereby wee lyfte vp oure selfe and iudge God to be mercyefull vnto vs for Christes sake.

This motiō is called a reuiuing, for wythe fayeth, the threate­ninges and feares of synne and death be ouercome. And thys trust is deliueraunce from synne and euerlastynge death and the verye begynnynge of euerla­stynge lyfe

Then after folowe other moti­ons yt is to saye, a newe obedyence toward god, inuocatiō, feare, loue paciēce & other vertues. Ther be [Page] also other effectes of grace, the helpe of god againste the deuyll and death, comforte in aduersi­ties. Also delyueraunce from the lawe.

The laste effecte is, which solo­wyth the finall cause. Renewing of hole nature & euerlasting lyfe.

☞By what menanes doth grace deliuer vs from syn and death, seinge syn remayneth as yet infixed in our flesh, and also bodely death?

❧I answere. Although in this life the fleshe abideth as yet vici­ouse, yet this presente infirmitye is not imputed vnto them which beleue, althoughe thys euel by it owne nature is synne, or a thyng whyche deserueth dampnatyon, moreouer, newe motyons and a newe lyfe is begune in vs, which shal be made perfecte, when thys fleshe mortified shal be renewed.

And so grace deliuereth from synne after two sortes. For it is remission of synnes whyche bee past, and forgyuenes, or not reputynge [Page] of the presente euell which is in vs & remayneth infixed in our fleshe.

Secondarily we be delyuered from death. For nowe is euerla­stynge death taken awaye to thē which beleue.

Then remaineth as yet bodi­lye deathe and other aduerlityes in thys lyfe, but yet is death rob­bed of his darte, and only bodelye death doth remaine, for thys pur­pose that thys vicyouse and cor­rupted flesh should be abolyshed. Afterwardes shall thys bodelie deathe bee also abolyshed, and a newe glorified nature shall come after in ye resurrection of ye dead.

☞Wherfore maketh Paule difference be­twen Grace and the reward?

Paule calleth grace remission of sinnes, or reconcilynge, or the vndeserued acceptinge for Chri­stes sake.

He calleth the rewarde the gy­uing [Page] of the holy gooste, and euer­lastinge life. Therfore thys word reward, signifieth ye very effectes of grace whereof I haue spoken.

But althoughe these two be so cōioyned, yet Paule lernedly maketh difference betwene them for a necessari cause.

And thys is the maner of dy­fference as is aboue sayed. For althoughe it be necessarye that new spiritual motiōs be begunne in vs, yet oure conscience is stry­uynge, and before the iudgement of god, must not haue respecte to the renuinge of it whych is done by the holy gooste, nor yet to seke if it haue vertues inowe or no, whether it beleue & loue inough. For so can it neuer be certified of remission of synnes, but it muste playnely behold ye promisse of the gospel, & iudge yt it hath vndoub­tedly remission of synnes vndeserued for Christes sake not for any [Page] dignity or vertues which it hath.

❧What signifyeth the spirite of grace and prayer in the prophet zacharie?

❀zacharias Chapi. xii. hath most pleasātly described ye benifytes of the new testament in these words

I wyl poure out vpō the house of Dauyde the spirite of grace and prayers, He calleth the spi­rite of grace, whereby we knowe that God is mercyful vnto vs, & forgyueth oure synnes. The spi­rite of prayers conteyneth all in­warde worshyp, inuocation and all exercisynges of fayeth whiche the holye goste performeth, after we haue receyued confort and beleue that we haue remissyon of sinnes for Christes sake.

¶Of Iustification.

☞What signifye these two wordes, to be iustifyed and iustification?

TO be iustifyed signifyeth properly in the hebrue Phrases to bee quyte [Page] from sinne and to be pronounted iuste that is to say, acceptable, as if thou woulde saye, he is absol­ued and recōciled or receiued in­to fauour. So sayth Paul Rom. iiii. To hym whyche beleueth in hym whyche iustifyeth the vn­godlye, that is to saye delyuereth and pronounceth ryghtuouse.

Euē so Iustificatiō signifieth the recōcilyng or acceptation of god. For although it be necessary that newe motions be in them whych be recōciled, yet iustifycatiō must not be vnderstanded in thys pro­position, we be iustifyed by fayth, of the diuicyon of qualityes or newe vertues. But it muste be vnderstanded in referrynge to an other thynge that is to saye the wyll of God acceptynge and allowynge vs, euen wyth the re­mission of synnes and pacifiynge of conscience. So also this worde Iustus signifyeth in comparison [Page] of an other, not one hauyng new qualities, but one reconciled or accepted, hauing remissiō of synnes

☞What doeth iustification conteyne?

It conteyneth thre membres re­mission of sinnes, acceptation vnto euerlastynge lyfe and giuyng of the holy gooste. Althoughe the reste be contayned in remission of synnes, yet for the cause of teach­inge it is expediente to discerne these thre that we maye perceiue all thes to be gyuen vnto vs not for our worthines, but onelye by mercy for Christe. And not to be Imagined, that althoughe wee obtayne remissyon of synnes by mercy: yet after that we be iusti­fyed by oure owne qualityes or vertues.

☞How is iustification?

❧It is sayed aboue, in the gos­pel thes two to be taught repen­taunce and remission of sinnes in my name. Therefore we must be­gynne [Page] wyth the same preachyng whyche rebuketh synne and set­teth forth the benifites of Christ.

Therefore thys is the waye of iustification. Contrition is nece­ssarye, whyche maye esteme that God is angrye wyth synne, and maye ernestlye be sorye for it. In suche feares, the conscience muste be lyfted vp wyth fayeth, whyche taketh the promisse of the gospell of Christe, and accordynge vnto it determyneth oure synnes to be forgyuen vs, and that we be re­puted iust and inheriters of euer lastynge lyfe for Christes sake by hys mercye, of oure parte vnde­serued.

When we be so comforted in repentaunce or contrition we be iuste or acceptable vnto god, that is to saye, we haue remission of synnes, and acceptatyon vnto e­uerlastynge lyfe, not for our dyg­nitye but for Christe, whom ne­uer [Page] the lesse we muste receyue wt fayeth. And whē we take cōforth after thys sorte, we receyue also vndoubtedly the holy gost whiche stirreth vp our hertes, that they begyn to haue newe motions, as feare of God, faith, loue. &c.

❧ Whiche be the causes of iustification.

¶ The fyrst & principal is the holy gooste, hereunto is an other to be ioyned, that is to saye ye worde whereby the holy gost doth moue and it taketh effect.

Thyrdly our wyll when it is moued of ye holy gost by the word it ought not to resist, but to con­sent and receyue the word, accor­dinge vnto thys, if ye wyll heare his voice harden not your hertes

☞Doth not our wyll somthinge?

¶ When we saye men to be iu­stifyed not for their deseruinges, & the merit is wythdrawen from workes, that muste not be so ta­ken, as our wyl shuld do nothing [Page] at all, and be as a verye stone or Image. But seynge we muste be­gyn of the worde, as I haue say­ed, mannes wyll doth certainelye somthyng. It, moued of the holye gost, agreeth or consēteth and re­ceyueth the worde and doeth su­steyne or vpholde it selfe there­wyth, for it ought not to caste a­way or resyst ye word. Also it must esteme that christ doth vnfained­ly keepe hys promyses, that is to saye, that he wyl gyue vnto them whyche beleue, the holye gooste, that he wyll take effecte by hys worde,

☞ What is the meanynge of thys sayenge, we be iustifyed by faith?

¶ Thys sentence is dyuersly depraued. Some do expounde it, wyth fayeth, that is to say, wyth the whole doctryne of religyon, or wyth obseruinge of Christen profession, or obedyence of al vertues

These doe playnelye depraue [Page] the worde fayeth, and calle it a knowledge or professyon of doc­tryne, and they speake nothynge of Christe, nothynge of truste, whych lyfteth vp and comforteth consciences. And they stycke only in the doctryne of the lawe.

Other some, all thoughe they be somethynge wyser, and graūt that by the worde. Fides, not one­ly the knowledge of the hystorye is signyfyed, but also truste: yet do they imagyne a Sinecdoch to be in thys worde (we be iustyfyed by fayeth) because it is the mooste excellent vertue, and begynneth godlynes, therefore maye iustyfi­catyon be attrybuted vnto it yet not so, that other vertues should be excluded frome iustyfycation, that is to say, loue etc.

But these do also erre frome the sentence of Paul and do leane to muche vpon theyr owne qual­lities, [Page] they thinke yt they be iusti­fied for the dignitye of ye or other vertues which must be in holi mē

But the true interpretatyon is: we be iustifyed by fayeth, that is to saye, by the truste of mercye for Christes sake be we iustifyed, or acceptable before God. There­fore this word must be vnderstā ­ded in a comparynge wyth an o­ther. We be iustified wyth fayth that is wythout oure deseruinge by mercye be we counted ryghtu­ouse. But thys mercy must be ta­ken wt fayth. Therefore ye mind of Paulle is, that we be iustifyed by fayeth, that is to saye not for the dignitie of our qualities or ver­tues, or for any thing which is in vs, but for an other thinge which is wythout vs that is to saye for Christ be we reputed rightuous.

☞ What doth this worde Gratis excepte?

¶ It doeth not excepte repen­taūce or cōtrition & good workes: [Page] but it excepteth the condicion of our worthynes, and it attribu­teth the cause of ye benifite (that is to saye of remission of synnes, and giuynge of euerlastyng lyfe) only vnto mercye

☞Wherfore is it necessary to make this ex­ception

¶ This doctryne is all together to be referred vnto the very con­tentyon of the conscience before the iudgement of God, nor it can not be vnderstanded, vnlesse the mynd be referred vnto the sayed contention or stryuynge. For in so greate feares oure conscience hath experience, that we cannot set our vertues and merites be­fore the iudgement and wrath of God, nor it can not be quyete, or ouercome doubting and despare, so longe as it seketh it owne ver­tues and good workes.

Dauid althoughe he had ma­nye excellente vertues and meri­tes, [Page] yet cā he not certaynly esteme that he obteyneth remyssyon of synnes for them, but all these vertues be oppressed with one synne.

Therefore to obteyne a quiete conscience and to ouercome feare and desperatyon, he is cōpelled to seke the vndeserued mercy, nor he can not rest before he obteyne the voyce of the gospel wt fayeth that hys synne is forgyuen hym wyth out hys deseruinges.

Therfore then is thys sentence to be holden that we be iustifyed wythout deseruyng by mercy for Christes sake yt the benyfyt may be certayne, and that consciences may haue a sure cōforth and that desperatyon maye be ouer come wyth fayth.

And thys same worde Gratis pro­perly maketh differēce betwen ye law & the gospell For ye lawe hath also promyses, but it graunteth not remissiō of sinnes for nought [Page] but it requireth the condityon of oure fulfyllynge the lawe or obe­dience.

Thys then is the princypall cause, wherfore it is necessarye to defende thys excepcion, that is to saye, that the promysse maye be certayne.

The seconde cause is that dewe honour be attrybuted vnto christ that is to saye yt we esteme verely that we haue the benifytes of the gospel for hys sake, & that we may learne to vse hym for our medya­tor. For they whych hold not this doctryne, do rob Christ of his dew honour, nor thei can not take him for theyr mediator.

☞ Shew the testimonies of this exceptyon.

Romay .iii. They be iustifyed fre­ly by thys grace, by redemptiō in Iesu christ. &c. Itē Ga. iiii. Ther­fore by fayth frely. etc. Ephe .ii.

Through grace be ye saited by fayeth, not of your selfe.

[Page]For it is the gyfte of God, not by workes. Galat. ii. knowynge that a mā is not iustifyed by the wor­kes of the lawe. but by fayeth in Iesu Christ Ad Titum .iii. Not by the worckes of rightuousnes which we haue done, but by hys mercy hath he saued vs.

❧ Is not this proposition true, we be iusti­fyed only by fayth.

¶ I answere: it is true for it is al one to say we be iustifyed frely for nothyng, and to saye we be iu­stifyed by fayth. And the sentence shal be better vnderstande if it be changed into a cōparyson to an other. We be iustified, only by mercy. For it is so much, only by faith that is by the truste of mercy on­ly be we pronounced iust.

But although thys particle, alone, be not added, yet thys pro­positiō, we be iustifyed by fayth is plainly an exception. Because to saye, wee be iustifyed by fayeth [Page] is for the same purpose, that is to saye, because fayth leaneth onelye vpon mercy, not of our dygnytye and it signifyeth trust of mercye onely, and it is sette agaynste the trust or confydence of oure owne dignitye and workes. Therefore it is a contrary saying, to say, we be iustifyed wyth fayth, and then to imagyne that we be iustyfyed for our worckes or deserue remy­ssion of synnes and euerlastynge lyfe.

☞I argue contrary?

❧ Thou saydest before, that con­trition & repentaūce were nece­ssarye. Therfore fayth alone doth not iustify.

I answere thys particle (alone) doeth not excepte repentaunce or contrition nor it is not so to be taken, that fayth a lone is in them whych be renewed, and no other vertues. But it excepteth the cō dition of our worthynes and me­rites, [Page] as the cause of recōsiliatiō, that is to say that we be reputed iust for none of our workes. And the cause of iustifycatiō, that is ye price of remission of synnes, doeth not atribute the merite of euerlastynge lyfe, vnto vs: but that re­pentaunce and beginning of new obedyence be in vs, yet haue wee not therefore remission of synnes An other argument?

☞We be iustifyed wyth fayeth

Fayth is a worke.

¶Therfore be we iustifyed by workes

☞Here doeth the answere of thē not auayle whiche saye, fayeth is the worke of god, because loue al­so and other vertues be the wor­kes of god, yet are we not iustified by them. The maior is not so to be vnderstanded, we be iustyfyed wyth fayeth, because it is a worke or qualitye in vs, but because it leaneth vpon mercye and recey­ueth mercy. And thys saying, we [Page] be iustifyed wyth fayeth must be vnderstanded by the waye of a comparison, that is to say, by mercye be wee pronounced iuste but it must be receiued wyth faith Althoughe then fayeth be a worke or newe qualitye in vs yet be we not iustified bi ye worthines ther­of, for this fayth is as yet vnper­fect, like as other vertues be, but wee be iustifyed by that thynge, whereupon fayth leaneth, and the which fayth receyueth that is to say for Christes sake.

☞If we be not iustified with good workes ☞What nede we then to do good workes?

☞ I answer, The benefite of iu­stification is wholy atributed to Christe nor it hangeth not of our dignitie, to ye intēt it shuld be cer­taine. And yet newe obedience is necessary as the effect necessarily folowing. For whē we receiue re­missiō of sines by faieth & be reke­ned iust, a renuing is also created [Page] wyth in vs whych is the begyn­nyng of a new and euerlastynge lyfe, but the begynninge of ye said newe euerlasting lyfe, is in deede this saied new obedience. There­fore this said new obedyēce is ne­cessary in thē whych be iustifyed.

☞I axe of Paule nowe conuerted or rene­wed is Paule iustified after his conuersion wyth fayeth only or wyth fayth and workes, or new obedience also?

¶I answere. He is iustyfyed only by fayeth. For althoughe he haue nowe a newe obedyence, & excellent vertues, yet cā he not iudge hys persone to be accepted for those vertues. For he percei­ueth yt the sayed new obediēce be­gun now in hym doth not satysfy the law, nor he can not set vp hys vertues agaynst the iudgment o­god, like as his self sayth. I know no euell yt I haue done, yet am I not therfore iustified. Therfore it is necessari that he iudge ye persō to be acceptable for an other thīg [Page] that is to saye for Christe. Then after because fayth beginneth v­pon mercye, & iudgeth it self, ther­fore to be accepted before God, it cannot be sayed that we be iusti­fied wyth fayeth and worckes to­gither. For it should be a contrary saiyng to put our trust in mercye and in oure owne dignytye also.

¶Of good workes

☞What is to be holden in the doctriee of workes?

  • i. What workes be required?
  • ii. Howe they be done?
  • iii. Whether they satisfye the lawe or no?
  • iiii. How be they acceptable?
  • v. Of the merite and cause of good workes, What workes be required? and which be Good workes

GOd requireth not only out warde workes whyche be a certayne ciuile forme of li­uyng and carnall iustice, whyche is in hypocrites and ye vngodlye. For that may mans wyll in a maner performe, wythout the holye gost, and God requireth it also of [Page] thē which be not sanctifyed. But he requireth also inwarde moty­ons of the herte that is to saye­the feare of God, trust, inuocatiō, loue, paciēce & such lyke, accordig vnto this sētēce, I wyll geue my lawe in theyr hertes. And Christe sayeth vnlesse your righteousnes abound more then the righteous­nes of the Scrybes & Pharyses, ye shall not enter into the kyng­dome of heauen.

Therefore good workes, be not onely outwarde workes but also inwarde and spiritual motyons. But I cal those onely good wor­kes which be cōmaunded of god & be taught in the ten cōmaūdemē ­tes, Wherefore when inquiry is made of good workes wee muste haue respect vnto ye x. cōmaūde­mētes, & it is to be knowen yt only they are to be called good works whych ar taught in the .x. cōmaū demēts. [Page] For ther must be a testimony of ye word of God, what works god requyreth, & whych be accep­table vnto God. But it is not to be iudged yt those works do please God whyche haue no testymony of hys word, like as the workes of tradiciōs, & kindes of worshiping of our own electiō be, but ye scrip­ture doth rather refuse those workes, & denieth thē to please god as Christ sayth. Thei worship me in vayne wt mans cōmaūdementes.

❧Saythe regester of good works cōtained in the ten commaundementes.

Vnto the first belongeth repen­tāce or feare, fayth or trust of mercy promised for Christ, & loue, also obediēce in aduersityes or paciēce Vnto the seconde precepte perteyneth inuocation thankes giuyng acknowledgyng of the doctrine, & preachyng of the worde of God if thy vocaciō require it. Vnto the iii. belōgeth obseruyng of cōmō ceremonies which be ordened of god [Page] reuerence towarde the mynyste­ryng of the word.

Vnto the fourth, the deutyes perteining toward lyuyuge, obe­dience toward parentes diligēce in our vocation.

Vnto the sixt, Chastitie, fayth­fulnes in mariage temperaunce and sobernes.

Vnto the seuenth iustice in couenauntes and vsynge of oure goods, liberalitye, almesse dedes.

Vnto the Eight trueth in al our liuinge to hate dyssemblynge and lyinges.

Vnto the nyneth and the tenth belongeth resystyng of concupis­cence and euel affections.

☞ The .ii. question.

❧ Howe are good workes done?

☞ Here must thys rule fyrst of al bee obserued yt it is impossible to fulfyll the lawe wythout fayeth. For seynge it is not sufficiēt to accomplyshe external workes or the [Page] fantasy of the lawe, but inwarde motions of the hertes are requi­red. This true obedience can mē not accomplishe withoute fayeth or wythout the vnderstandynge of the Gospel of Christ.

But by this rule, wtout fayth the law is impossible to be vnder­standed, two wayes. Fyrste of spi­rituall obedyence, as it is sayed. For although men fulfil in a ma­ner externall workes, yet in the agonye or striuinge of conscience when their hertes perceyue the wrath & iudgement of God, then doubt thei, they fle God, they dis­paire, they loue not God, they call not vpon hym, therefore they ful­fil not true obedience.

Secondarily it is to be vnderstanded also of acception, that is, the selfe thyng also whyche man doth wythout fayeth, doeth not please God, because it is not done in the trust of Christ ye mediator. [Page] For without Christe nothing can be acceptable. Therefore sayth Christe his selfe: wythout me can ye do nothinge.

Therefore it is necessary that the gospel of Christ be added vn­to the doctryne of the lawe, and fayth is necessary for the accomp­lishinge of the lawe. So then be good workes done, when oure hertes be lifted vp with the Gospel, the holy gost mouing and we al­so consentinge then is the holye goste receiued also, and newe spi­rituall motions are begun in vs

Oure hertes after they iudg by fayth that God is mercifull vnto vs for Christes sake, that God taketh care for vs & wil here vs, thē acknowledge we God the father and we delyuered frō doubte and desperation, do begin to loue God vnfainedly, to cal vpō him and to put our trust in his helpe against al ieoperdies and periles, we take [Page] aduersities in good worth & fulfil our obedience, for the glory of god we helpe oure neyghbours, we do the duetye of our vocation more diligentlye, and we accomplyshe the exercisyng of godlines, chasti­ty, diligence in repressing our af­fections and such lyke.

Therefore this is the benifite of the doctrine of the gospel when it teacheth of faith, it learneth how the holye gooste shalbe receyued which stirreth vp in vs newe motions, and we vnderstande howe the law is possible as Paul saith, the lawe is stablyshed by fayeth.

¶The third Question.
☞Whether new obedience do fulfil the law and be wythout synne or no.

Althoughe new obediēce be in thē which beleue, as it is sayd, yet is it to be knowē, ye sayed obediēce to be vnperfect & not to be wyth­out syn but that much infirmity and vice doeth remayne as yet, e­uen in them whyche be santifyed [Page] Wherefore this newe begunne o­bedience (so muche as pertaineth vnto it selfe) doth not satisfy the lawe, nor can not be sette against the iudgemente of God. For ther is as yet in holye mē cōcupiscence whiche is by the owne nature sinne, and deserueth death, nor it is not idle but engendereth per­petual viciouse affections. Therefore holy men can not iudge or e­steme them selfe to be iuste and please God for newe obedience sake. But they are compelled to seke mercy, & beleue, that they please God onli for Christes sake. So perceiue thei yt continual re­pentaunce is required of them and that they haue euer nede of remission of sinnes, like as christe requireth repentaunce of all men leste they shoulde be to proude of the confidence of theyr owne dig­nitie, when he sayeth. There is ioye with the angelles for one [Page] synner whiche doth repentaunce more, thē for nine & ninety iuste.

Therefore the doctryne of oure aduersaries is to be condemned, which fayneth that Sayntes be without sinne, and concupiscence (which they cal an enticemente not to be by it owne nature sin & they iudge those whyche be re­newed to be iustified bi their own obediēce. So take thei Christ vt­terly awaye, and blynde the doc­trine of the Gospell.

☞Testimonies, that synne remayneth as yet in sayntes?

i. Iohn i. If we shal saye that we haue no synne, we deceyue oure selfe, and the trueth is not in vs Romay: vii. In my fleshe I serue the law of synne. &c. Rome .x. he hath shitte vp all vnder synne to the entent he myght be mercifull to al Psalme. Clxii. Enter not in to iudgmente wyth thy seruaunt for no man shalbe iustified in thy [Page] sighte. Psalme .Cxxxix. If thou shall abserue iniquities O Lord who can continew.

Psalme .xviii. Who vnderstan­deth trespases. &c?

Psalme .xxxi. Blessed is the man to whom the Lorde hath not im­puted synne. Therfore syn might be imputed vnto all men, no not the sayntes, be wythout syn, as it foloweth in the Psalme. For thys shall euerye Saynte praye vnto the in dewe season. Also the sayntes do acknoweledge these synnes when they praie: forgiue vs our fautes &c.

¶The fourth Questiō.
☞ Seynge that synne remayneth also in Sayntes howe can the newe obedience be ac­ceptable?

☞ Hereof is it specially necessary consciēces to be instructed in the church bi what meanes our new obedience is acceptable, seynge it is vnperfecte & falleth much frō [Page] the perfection of the lawe? So then is it to be answered.

This new obedience pleaseth not for ye owne dignitie or perfec­tion: but for Christe, so also the obediēce which foloweth or good worckes, althoughe they be defy­led wyth sinne, which remayneth as yet in nature yet be they ac­cepted for Christ, & that which is viciouse is forgyuen them which beleue for Christ the mediatours sake. So is it to be knowen that as well the personne as the worke is accepted for Christe, and that thys newe obedience, by mercye for hys sake is allowed, & reputed as thoughe the lawe were satisfi­ed, and it is called fulfyliynge of the lawe or righteousnes because we be nowe chyldren and in [...]e [...]i­ters wyth Christ.

☞ Testimonies that this new obedience is acceptable.

☞Rom. viii Nowe is there no [Page] condempnatiō vnto them whiche walke in Iesus Christ etc.

Also if ye shal mortify the workes of the fleshe wyth the spirite, ye shall lyue.

Gala. v. In Christ neither cir­cumcision is of any valure. But fayeth by loue taketh effect, oure loue then is acceptable, but so that fayeth be knytte wyth it, whyche receyueth before, Christe the mediatour.

Rome. xiii. He whiche in these thynges serueth Christe, he plea­seth God and is allowed of men.

i. Peter .ii. That ye maye offer spiritual sacrifices, acceptable vnto God for Christ. etc,

i. Iohn .iii. Because we kepe hys commaundemētes, and dooe these thynges before hym whiche be acceptable.

¶The fifte Question.
¶ Of the dignitie & causes of good workes?

¶ Thys doctrine doeth greate­lie [Page] adorne and commend ye endles greatnes of the mercy of god, whē wee perceyue oure obedyence to please God for Christes sake, and to be reputed for the accomplish­inge of the lawe, and to be ador­ned with greate prayse, and to be called rightuoussenes, worshippe, sacrifices wherewyth God is ho­noured, also to deserue greate re­wardes. Wherefore the dignitye of good workes is not to be dimy­nished, but rather amplified, that it maye inflame in vs the desyre of wel workynge.

☞Whiche be the causes then, which should prouoke vs vnto good workes?

¶ Fyue. Necessitye, dignytye the rewardes whyche are promised, exercising of fayeth, and the helpe of the holy gost.

☞ Whiche is the first cause?

¶ The necessitie of good workes

☞ For faith must encrease in vs wyth continuall exercises in in­uocation repentaunce and perils [Page] accordyng vnto, this do the wor­thy frutes of repentaunce. &c.

For fayeth can not consiste wyth an euell conscience, because it is the truste that God is mercyfull vnto vs, an euel conscience iudg­eth the contrary. Also they which do repent, but gyue them selfe to viciouse lustes and desires do not kepe their fayth. For fayth seketh for remission of synnes, it is not delited wyth syn nor the holy gost doth not remayne in them which giue thēsefe to vicious affectiōs according vnto this. He that worketh sin, is of the deuel. Peter monisheth ye same, Endeuoure your selfe sayeth he, that ye make sure your vocation and election.

☞ Which is the seconde cause?

The dignitye of good workes. For although in our great infir­mitye we ought not to iudge ar­rogantly of our selfe yet oure vocation is much to be made of and [Page] although our vertues and good workes be not pure and cleane i­nough, yet belōg they vnto ye glory of christ. Therfore their digni­tie is great & that we shal knowe that they do greatlye please, god adourneth them wt honorable ti­tles: for thei be called sacrifices ye is true worshipinges & honours wherwt god is delited. Christ say­eth ye the father is glorified wyth oure good workes. Peter fayeth that we be a holi priesthod, ordei­ned to offer spirituall sacrifices & acceptable vnto ye father by christ Moreouer seinge good dedes and good works be ye giftes of the holy gost it wer an vnthākful & an vngodlye herte whiche woulde not know ye author. Also good workes be sacramentes yt is to saye, tokēs admonishing vs of ye wil of god, & testifiyng ye we haue remission of sinnes and other godly benifites according vnto thys.

☞ For geue ye, and ye shalbe forgeuen: [Page] ☞Whiche is the third cause?

¶ Rewardes as well bodely as spirituall, whyche good workes deserue. But althoughe euen in this life rewardes are geuen vn­to manye, yet because the church is subiected vnto the crosse, the most speciall and excellent rewardes, shalbe gyuen after thys lyfe lyke as Christe sayeth: youre re­warde, is plētiouse in heauē. And Paule sayeth, godlines hath pro­mises of thys presente lyfe and of the lyfe to come.

Which is the fourth cause?

❧ Exercisinge of fayth for ther­fore doeth God adde promises vn­to the workes, that we should exercise oure fayeth by suche occasi­ons, we shoulde thinke that ther­fore we ought to giue almesse, because that duetye pleaseth God, and we shoulde beleue that God will in lyke maner be benificiall and good vnto vs. Lyke as the [Page] exāple of the widowe of Sarepta teacheth, vs .iii. Regum .xvii.

☞ Whiche is the fyfte cause?

☞ That they whiche gooe dely­gently aboute to do good workes be holpen of the holye gooste and preserued, leste the deuell shoulde drawe and entice them into daingerousse errours & vngraciousse mischieffes. Therfore christ saith. I will not leaue you fatherles.

This benifit of god cā no mans mouth prayse inoughe. For the craftes and wyles of the deuel cā no mans wisdome eschewe with­out the helpe of the holy gost.

Therefore let these causes stirre vp and prouoke vs vnto good workes.

❧But what of euel workes. Do they hurt vs or no?

☞Yes. Fyrste of all they deserue the wrath of god and euerlasting dampnation.

Secondarely they deforme the [Page] Gospel and the glorye of God as he sayeth. For youre sake is the name of god euell spokē of amōg the gentiles.

Thirdlye they haue presente punishmente, the tiranny of the deuel, which hath the vngodly in his power, and doeth driue thē to al kyndes of errours & myschefe.

Ther foloweth also vodely pu­nyshmēte, warre and other wre­chednes and miseries.

Moreouer all spirituall exer­cises be hindered, faith is dead in thē which giue thē self vnto vices Finally, that whych is most hor­rible, sinnes deserue hardening of the hert, & sīnes be punished with more mischeuous synnes. These causes are diligently to be consi­dered to ye entent we should caste out of our hertes fleshly surenes or cōfidēce & that we shuld learne to feare the wrath of God, & stire vp our selfe vnto good workes▪

☞Do good works deserue euerlasting life?

☞ I answere Some althoughe they graūt ye good workes do not deserue remissiō of sins, yet afterwardes they Imagine that good works deserue ye euerlasting life, in thē which be renued, but it is not to be iudged ye euerlastīg life is giuē for ye clēlines & dignity of those works but it is ye vndeserued be­nifit or reward, & it is giuē bi mercy for Christes sake. And ye cause is ye oure obedience is euer as yet vncleane or it pleaseth not for it owne sake but by Christe doth it please. And ther is no man which is so mad or impudēte, if he serche hys owne conscience, that dare be so bolde as to affirme, that his good dedes be worthy euerla­stynge lyfe for them. So sayeth Paul I am nothyng gilty in my cōscience, & yet am I not iustifi­ed therefore. If Paul nowe holy and ful of good worckes denyeth [Page] hym selfe to be Iustifyed wyth them, he iudgeth muche lesse that they deserue euerlasting life.

Also Christe sayeth: when ye haue done all which be commaū ­ded you: saye yet ye be vnprofita­ble seruātes. Rom. x. He hath shyt vp all vnder syn, that he myghte be mercifull vnto all.

Nor we maye not suffer thys to be mocked wyth the subtyll cauillacyons, whereby they fayne Sinecdochine, yt is to say, althoughe good works be not the whole me­ryte yet be they partely and lesse principall merite. For so shoulde fayth leane vpon that sayed par­ciall merite, whiche is impossible.

For it is a contrary saiyng to esteme that we receyue euerla­stynge lyfe for nothynge by mer­cye for Christes sake, and then to Imagine that our obedyence de­serueth euerlasting life.

And that same partyall (if so [Page] be ther were any such (yet should it be vtterli shakē of, of vs, in the battell of conscyence, when wee shoulde perceyue oure obedyence not to be suche, as it ought to be. To be shorte none of our merites can be sette agaynste the iudge­mente of god for the lawe dooeth euer accuse vs and condempne vs of synne. As Paule sayeth.

The power of synne is the lawe But thankes be vnto god whych gaue vs the victory by Christ. &c.

Therefore so is it to be iudged althoughe oure obedience be not the merite of euerlasting lyfe, nor we are not saued by it, but for Christes sake wythout our deser­uinges, yet it is our deuty, which must necessarily folowe, and it deserueth rewardes boeth bodelye and gostly, which shall be gyuen vs partely in thys lyfe, and partely after this life as Christe sayeth

[Page]Gyue and it shalbe gyuen vn­to you.

☞ Wherefore then is euerlastynge lyfe cal­led a rewarde, as it is sayed, he shall gyue vn­to euerye one accordyng vnto hys workes. &c,▪

I answere: it is a phrase of the lawe, whiche descrybeth in what state they shalbe, to whome euer­lastynge lyfe is gyuen and it say­eth that euerlastynge lyfe is gy­uen to them whyche be iustifyed For when the lawe speaketh of workes, it meaneth the ryghtu­ousnes or vnrightuousnes of E­uerye one. So speaketh the lawe as thoughe we had fulfylled the lawe wyth oure obedyence and were so rekened iustyfyed and it promyseth euerlastynge lyfe vnto them whyche be iustifyed.

But in the meane tyme we must learne in ye Gospel, that by fayeth frely we receyue imputīg of ryghtuousnes for christes sake, & that euen so as we oure selfe had fulfilled [Page] the lawe. Therefore because ryghtuousnes or fulfyllynge of the law is imputed vnto vs: therfore is euerlastynge lyfe promised vnto vs, as iustifyed, not because our obedience is worthy so great a benifite, but because for Chri­stes sake we be now reputed iust? and the rewarde is due vnto vs, not for oure worthynes, but be­cause it is promised vs for Chri­stes sake. And thys rewarde is not the recompence of the due o­ffyce but it is of an vndeserued gyfte or benifytte, and yet not for the obedience whyche is not due, but whych is due, yet in vs it is vnperfecte, and dothe not satys­fye the lawe.

Som were wont to speake al­so in this place, of the differēce of mortall synne and veniall. For because synne remayneth as yet in holy mē it is necessary that dyffe­rence be made betwene synnes, [Page] whiche remayneth as yet in the sanctifyed, and which maye stand wyth fayeth and good conscience and whyche can not stande wyth fayeth, but be suche, that they whiche do commytte them, falle frō the grace and fauour of God and be no more counted holye, lyke as the adultrye of Dauyd was. But of thys dyfference it is aboue sayed.

¶ Of Repentaunce.

☞ What is repentaunce?

IT is whereby we be mortifyed from syn wyth true cōtrition, and rayse vp oure selues wyth faieth, to receiue remission of our synnes,

☞ Howe manie thynges be necessary to them whyche do repente.

☞ Two Contrition and fayeth

☞ What is contrition.

¶ It is feare and sorines of con­science which perceiueth ye god is angry with syn, and is sorye that it hath synned. Hereof be manye [Page] testimonies in the scriptures. Do repentaunce, and beleue the Go­pell. Marci .i.

Cutte your hertes. Ioell .ii, Where shall the Lorde dwel? In a contryte and humble spirite. E­saye .lxvi. Cease to do frowardly And thys contrytyon muste en­crese Vnto yt we acknowledg not only our outward sinnes, but al so our inwarde fylthynes. Wherfore repentaunce is not in hypo­crytes whyche be afflyeted wyth no sorowe, yet in the meane sea­sonne stande they in theyr owne conceyte, as thoughe they were cleane from al synne. And Christe doeth ofte moste ernestlye rebuke thys carnall surenes. Vnlesse, sayeth he, ye wyll do repentaunce ye shall altogether perishe.

☞ From whence come these sorowes and feares in vs?

¶ By the worde of god whyche rebuketh syn Rom. i. The wrath [Page] of God is declared vpon all vn­godlines. And Iohn: xvi. The holy gost shall rebuke the worlde of synne. &c.

☞ What then is fayeth necessarye to them whych do repent?

☞ Yes, for it is the truste where­hy euerye one beleueth that hys synnes be forgyuen for Christes sake vndeserued. Thys fayeth muste esteme that the sinnes be forgyuen the.

Thereof be manye testymo­nies in scriptures. Actes .x. vnto him giue al the prophetes witnes that they whyche beleue in hym, shall haue remyssion of theyr synnes for hys names sake. Rom. v. We iustifyed by sayth haue peace wyth god, that is to say, appeased and quiet consciences.

And that synnes be forgyuen for nothyng, vnto the the vnworthye, these places testify. Rom, iii We iustifyed wythoute oure de­seruinges [Page] bi his grace. Ephes. iii.

Ye be saued by grace, it is the gyf [...]e of God, not of you. Item. Rom. v. By him haue we entrāce vnto the father.

And Psalme .xxxi. I haue sayed, I wyll acknowledge my vnryghtuousnesse agaynste my selfe vnto the Lord, and thou for­gyuest the vngodlynes of my sin▪ Rome .viii. When it was vnpo­ssyble vnto the lawe God sente hys sonne in fleshe. &c. Rom. iiii. Therefore by fayth wythout de­seruynge &c.

This fayth maketh difference betwene the contrycion of Peter and Iudas, of Dauid and Saul

The contricion of Peter and Dauid was profytable, because it had fayeth. Whereby they did receyue the mercye promysed and were comforted. But the contri­tyō of Iudas and Saul auayled [Page] nothing, because thei did not ioin thys fayeth wyth it. This faieth also maketh dyfference betwene seruile feare and childelye feare.

☞Seruile feare

¶ Is feare wythout fayth.

☞Childly feare.

Is feare where vnto cometh fayeth which lifteth vp and comfortethe the herte amonge suche feares.

☞ But what seye ye of confession and sa­tisfaction?

These be come of an ecclesia­sticall ryte of an opē repentaunce For in old tyme they which were accused of open synnes were ex­communicate, nor they were not receiued vnlesse they would fyrst make confessyon, and testyfye be­fore the pastores that thei would amend theyr maners, and vnlesse they dyd axe absolution. After that was satisfaction added, that is to saye, a certayne open cha­stifynge.

[Page]But thys custome of confessy­on is abrogated longe ago in the greke churche, because a woman so confessyng was defyled in the temple of a certayne deacon.

Therefore such custome is not of goddes lawe.

☞What is the common confession, which is done vnto the prieste.

It is a numbringe of synnes yet not commaunded by goddes law. It is yet expediēt to be kept in the churche, for the cause of absolucion and learneynge. For by that occasion the vnlerned maye be heard and more commodiously instructed of the whole doctryne and it is an vncomly thynge that a mā should come vnto the com­munion beynge nothynge at all serched. But yet it is to be kno­wen that consciences are not to be loden or ouercharged wyth numberynge of synnes. For they maie wythout that, are counsell and absolution. For thys numbringe [Page] of synnes vnpossible, accordynge vnto thys. Who vnderstandeth hys synnes. &c.

☞ I reason agaynst you.

The iudge doeth not absolue before he knowe the matter. In this confessiō is absolution, therfore the numbring and acknowe­ledging of sines is necessari to be I answere vnto the maior: there is difference betwen Iudicyal power or of iurisdictiō, and the po­wer of ministring the worde. In this confession is onelye power of ministeryng the word.

For the pastor absolueth not as a iudge, but as a minister hauīg no cōmaūdemēt to call for a reke­ning of other mens sines, but only to giue absolutiō. &c. But ther is besid this an other power of iurisdictiō which is a certain oute­ward iudgmēt of ye church which perteineth onely vnto opē crimes whereby opē sīners be excomuni­cat [Page] and they whyche be excōmu­nicate receiued againe. &c.

☞ What is fatisfaction?

☞It is a certayne polityke & outward order in ye churche instytute by mans authority, or for an exā ­ple, to affray other frō syn, or for to serch ye myndes of them whych did returne vnto ye churche, whe­ther they dyd ernestly repēt or no For in olde tyme open synners were not receiued wythout a cer­tain open chastisyng, and they called it satisfaction.

☞How many kindes of satisfactiō is ther?

Two The one in tyme past of o­pē repētāce, ye other of ye papistes.

☞What is satisfaction of repentaunce?

¶It is a punyshement, whyche was appoynted of ye pastor, vnto thē which dyd repēt for their open sines to proue thē if they woulde ernestly amēd or no, wherin when they had exercysed theyr selfe for the tyme prescribed of the byshop, they were admytted agayne vn­to the Supper of the Lord.

[Page]Of this satisfaction were diuerse partes accordynge vnto the con­dicion or greatenes of the faute, and accordynge vnto theyr syn­nes, so hadde they theyr rules or canonnes.

☞What is satisfaction after the papystes?

¶It is to do certayne workes prescribed to redeme paynes out of purgatorye, or other temporall paines. For the papistes say, that synne is not forgyuen by abso­lution, but the euerlastyng paine that was due, for the synnes, to be chaunged into temporall payne of purgatorye. Then after saye they, that some of those synnes be forgyuen by the powre of the keyes, and some to be redemed wyth oure satisfactions, that is with thos appointed workes. So then do they teache, that satisfac­tions deserue remission and to be a recōpence of euerlasting paines

☞ From whence commeth satisfactyon of the papistes?

[Page] ❧In old time famouse sinners were not receyued into the churche wythoute open chasty­synge for a certayne tyme, thys was called open repentaūce and satisfaction, and it was a certain outwarde and polityke order, in­stituted by men, not that it was satisfaction before God or that synnes were therefore forgyuen. Afterwardes, that order beynge abolyshed, the worde onlye of sa­tisfaction remayned. Whereu­pon vnlearned men afterwardes made of a politicke order a spirituall order, as a thinge necessary for remission of sinnes.

What is to be iudged of remission of payne, and whether the keys can charg one wyth pu­nyshment or take it away or no?

❧Fyrste of all it is to be knowē that remission as well of synne as punishment is of oure parte the vndeserued benifit of Christ, and that we are deliuered both from sin and euerlastinge death.

[Page]☞Thē is dyfference to be made betwene euerlastynge payne and temporall payne for althoughe remission of euerlastyng payn, be ioined wt the remissyō of ye syn yet neuerthelesse, holy mē in this lyfe suffer cōmō miseres of mākind, as corporal death and other miseries wherof Paule sayth, the bodye is mortified for sinne▪ And god som­tyme punisheth for certayne sins lyke as dauid suffered punishmēt for hys adultry. But yt is not vniuersal, for synnes be forgiuē with out the due punyshmēt. Thyrdly The punishmēt whiche god doth ioyne, can no powre of keyes re­mitte, nor they haue no commandemēt of remittynge or enioining anye suche punishmente.

¶Fourthlye, it is to be knowen, that suche punishmentes be ofte mytigated, or eles taken altogy­ther awaye by oure repentaunce. Lyke as many tymes boeth com­mon [Page] and pryuate myseries were mitygated by repentaunce, as Paul sayeth: if we woulde iudge our selfe we shuld not be iudged of the Lorde.

Fiftly, aduersityes of mē be not alwayes punyshmentes for cer­tayne synnes, as the aduersy­tyes of Iob, and other saintes

Also ye punishmēt of ye Apostles and martyrs but they be syngu­ler workes of god wherewyth the fayth of holy mē is exercised, and the glorye of God is set furth.

Moreouer vertuouse men must iudge also thys to be the end and purpose of suche paynes and ad­uersityes, that they be not tokens of the wrath of god, but of goddes good wil, that is to saye, that god wyl them to be exercyses, where­wyth synne maye be abolyshed out of vs, and ye spirituall newenes maye growe. Nor godlye men oughte not to esteme yt they [Page] be caste awaye of God, as Paule sayeth. We be corrected of the Lorde, leste we shoulde be con­demned with this world.

¶ Of absolucion

☞What is absolution?

IT is a certification of remissy­on of synnes, and of the mercye of God toward synners. For so sayeth Christ. Math. xviii. what so euer ye louse vpō earth, it shal­be loused in heauen. And. Iohn xx. whose synnes ye shall forgyue they shalbe forgiuen.

☞ Maye a man haue ofter then once remission of synnes?

Yes, when Peter axed Christ howe ofte shall I forgyue my brothere? He answered, seuentye ty­mes seuē tymes, & Paul saieth If a man be possessed with any syn, ye that be spirituall correcte hym in the spirite of gentilnes. And the churche prayeth daily forgiue vs our faultes.

[Page]And Christe sayeth Luke .xv. There is Ioye amonge the An­geles of god for one sinner which doeth repent.

☞ Dooe the Nouatians and Catharines rightly deny, that they which fall after Bap­tisme dooe not obtayne remissyon of synnes?

Those heretikes do mischeuou­sly erre. For manye exāples maye be shewed boeth of the olde testament and the newe, where they whyche were fallen dyd purches remission of sinnes and absoluci­on of Christe and the churche.

For an example by Dauid, manasses & Peter. The church of the Galathyās was fallen, & cal­led againe to repētaūce by Paul. And Paule hym selfe commaun­deth the lecherouse mā of the Corrinthians to be receiued after re­pentaūce. The Lord speaketh al­so by Ezechiel. xxxiii, I lyue say­eth the Lord I wyl not the death of a synner but rather that he be conuerted and lyue. Here doeth [Page] god make an oth, ye cōsciēces this maye be comforted and lifted vp, when they here not onely the promis, but also that it is established wyth an othe.

☞ But what say ye to the places of the Epistel to the Hebrues .vi. It is impossible yt they which be once lightened &c. And .x. the whiche sinne voluntarily. &c.

❧ These places dooe not denye them whiche be fallen to returne vnto grace & the benifit of Christ For the fyrste place intreateth of ye cursed blasphemars & obstinate personnes, whych agaynste their owne conscience do persecute the word of god, and do so sore dispise admoniciō and repentaunce, that they supposinge them selfe sure dooe triumphe and dooe greate­ly reioice in thē selfe for their wisdome, because they were so bolde as to mocke the worde of God.

These can not be renued so long as they continue, and crucyfye Christe, and do not obey the gos­pell. [Page] The, other place commaun­deth to kepe the fauour and benifit of Christe, and to be ware that it be not loste.

For he which loseth the benifit of Christ, is accused of iudgement

☞ Is there a synne whyche can not be for­gyuen

¶ Christe Math. xii. maketh di­stinction betwene the syn whyche may be forgyuen, and that which cannot be forgyuen.

Who so euer speaketh a word agaynst the sonne of manne, it shalbe forgeuen hym. But he whych speaketh a worde against the holye goste, shall not be for­gyuen neythere in thys worlde nor in the world to come.

And Iohn sayeth. He whych knoweth hys brothere to com­mytte a synne, whyche is not deadelye lette hym praye for hym and it shall be forgyuen him.

[Page]But ther is a synne vnto death I saie not that anye manne shal praye for it.

☞ Which is syn agaynste the holye gooste?

☞ Saynte Austyne vnderstan­deth synne agaynst the holy goste eyther in them whiche continu­ally do neuer repent, and whych receyue not the Gospell, or eles desperation. For these synnes be plainly contrary vnto grace, and dooe reiecte it. Other synnes when we fleye vnto grace, be for­geuen. Therfore. S. Augustine doeth so interprete the sayenge of Christe. He that speaketh a worde agaynst the holy gost that is to saye, he which finally doeth forsake and cast a waye the worde of grace whyche is preached and confyrmed wyth gostely testimo­nyes, he committeth syn agaynst the holy gost.

☞ Is not euerye fal, after the trueth be once knowen, synne whiche can not be forgyuen?

¶No. For ther be many exam­ples, [Page] and wytnesses which teach that suche fallynges be forgy­uen. And euerye persecution of the Gospell is not to be iudged synne vnforgyueable. Because Manasses, Pauli and other per­secuted the worde of god yet purchassed they forgeuenes. Where­fore boeth the sentences are to be holden.

Fyrste, that all synnes be for­gyuen them, whyche beleue, be­cause the promysse is vniuersall accordyng vnto thys, he hath cō ­cluded all vnder synne, that he myght be merciful vnto all. Also i. Iohn .i. He is a sacrifice, not on­ly for oure synnes, but for the synnes of the whole world,

Secondarelye thys is also to be holden, that ther is a synne whyche can not be forgiuen, or a synne vnto death. But who com­mitteth that, ye cannot be forgiuē it is not oure deutye to iudge, it [Page] is sufficiēt to iudge of ye whych fo­loweth yt ther is no such sin in thē which come to repētaūce & faithe. And vnforgiuable sin perteineth only vnto thē whyche continewe vnto ye veri end in infidelity & do no repētaūce for thei which do repēt, haue no vnforgiuable sinnes

☞ What is the effecte of repentaunce

The effects & fruits of repētaūce be together newenes of lyfe and maners. For in thē which be receiued into grace, ye rightuousnes of good cōsciēce must folow, whereof Ihō sayth do ye worthi workes of repētaūce & of ye necessitie of this newe obediēce haue we entreted.

¶Of faith

☞ What is fayth?

Faith is not onli a knoledg of ye historie of christ but it is ye vnfained trust of ye hert, which ꝯsēteth vnto ye promis of ye gospel but specially it signifieth ye trust of merci promised for christ. For altough there be many kyndes of [Page] promises & diuers purposes wher about fayth is occupyed, like as ye busines & pereles of diuerse mē be as ye busines of Moises, of Dauid of Paul be diuers yet this is ye pricipal purpos of faith, & which i al busines is euer ye first & most speciall yt is to say, trust of merci wherwt ye hert iugeth, yt it hath remissiō of sīnes, & pleaseth god for christ Thys faith must go before & giue light in euery inuocaciō, & ye hert lifted vp ther wt desireth & loketh for ye help of god in al maner of tē ­tatiōs. Againe, wtout this fayeth or trust of mercye ther is no inuocatiō, nor no ieoperdies can be o­uer come For vnles their be such faith in ye hert the mind is oppres led we doutīg & indignatiō agaīst god in ye sore striuīges of ye cōciēce

☞Howe standeth this faith in our herte?

The holy gost moueth our herts bi ye gospel, which teacheth ye sin is forgeuen vs for christ, which was made an offering for vs. So thē [Page] standeth this when we heare this promisse, and behold Christe our mediator, we beleue for hys sake that we be forgyuen and accep­table before god, and to be, heard nor we sufferre not thys truste to be shaken of vs. Thys fayeth is the self reuiueing of herte, and ouercommeth feares of sinne and death & it bryngeth a sure com­fort it vpholdeth in al periles & it axeth & obtaineth things of God.

❧ Proue ye faith signifieth truste of mercy

☞ In thys tyme also certayne learned men do contende, thys worde Fayeth to sygnifye onely the knoweledge of the historye or professiō of ye Articles, which may be also in the vngodlye, and they denye truste of mercye to be signisyed by thys worde Fides. There­fore stronge argumentes must be holde, that Fides. in thys proposi­tion signifyeth truste of mercy .i. Paule confirmeth the promise. [Page] and fayth whiche taketh the promesse. Rome. iiii. when he sayth therefore by faith without deser­uynge, that the promes maye be sure, for he meaneth that the promes is of none effecte vnlesse it be taken wyth fayeth.

Therefore seinge fayth is com­pared vnto the promesse as to a thinge about whiche fayeth doth exercise hys office, it is necessarye Paule to speake of such a fayeth whiche is a conseniynge where­with we consente and agree vnto to the promis. But thys fayeth agreing vnto the promisse, is the very truste of mercye, not onely the knoweledge of the hostorye For so Galla. iii. saith he, that the promisse by fayth maye be gyuen vnto them whyche beleue. &c.

ii. Rome. v. speaketh he of Abra­hamme. He doubted not wyth distruste, but he was confyrmed in fayth here speaketh he playne­lye [Page] of faith, whych resisteth, dou­ting despaire, and recouereth the promis. For he speaketh manifestly of ye trust of the promis. He dyd not doubte of the promyse of God by mystruste. .iii. Paul speaketh of such a fayth, which is not an i­dle knowledge of the history: but which worketh for remissiō of sin­nes & he attributeth vnto it liue­ly causes, ye is to say, yt it cōforteth our hertes in feares, maketh our cōsciences quiet, and ouercōmeth syn & death Rom. iiii We iustify­ed by faith be pacified. Itē Eph. i. By whō we haue truste & enteraūce by iayth. Therefore it is necessari yt fayth be taken for ye trust which cōforteth & lifteth vp oure hertes. Also Christ, whiche saieth vnto the sinfull womā, thi faieth hath made the safe, speaketh surely of such a faith whiche beleueth & knowledgeth yt hir sinnes be re­mitted according to the worde of [Page] Christe: Thy synnes be forgiuen the, So also in suche lyke places when he speaketh after the same sort vnto the woman of Cananie and to hir which was affected wt the flux of bloud, he vnderstādeth the trust which did loke for helpe vpō him, nor it was no idle knowledg of the history. iiii Peter in ye Actes saith, our hertes to be pu­rified wt fayth to haue remission of synnes and quietnes of consci­ence. But it is manifest. that our hertes be not clensed wt the bare knowledge, whyche is also in the vngodli. Therfor it is necessari, yt fayth signifieth here trust, which receiueth merci & remissiō of sins v, In ye sētēces of prayer it is manifest, this word fayth to signifye nothing els but a trust, which beleueth wt fauoure as Iacob. i If any mā nede wys [...]om, let him axe it in fayeth doubtinge nothyng.

[Page]So sayth Christe also: what so euer ye praienge, do axe: beleue

☞ So also in the old testament for ye shall receiue it. &c.

this word fides and Credere signifie truste of mercy as. Abraham be­leued God &c. Also Iosaphat .ii. Paralip. xx. Beleue. in god.

☞What is the meaning of thys sentēce, the ryghtuouse shal lyue by hys fayth.

It attributeth vnto faith two thinges that is to say iustificati­on & lyuelines, that is deliuerāce from sin & death It teacheth yt by fayth we be iust or accepted vnto god & that by faith we be reuiued and quikned yt is that we receiue cōforth wherbi euerlasting death is ouercome, & euerlastyng lyfe is purchessed. Therefore in this sentēce also, it is necessary that faith be not takē for the naked knoledg of ye history, but for the true trust of mercy, which purchesseth remission of synnes. and cōforteth our [Page] hertes, and deliuereth vs frome feare, and certifyeth vs of euerlastynge lyfe.

☞What then? Is the knowledge of the hi­storie to be wythdrawen from fayth?

No, but it is necessary to beleue al the Articles of faith. Yet it is not sufficyent to know the histo­rye onely, but the hystorye is to be referred vnto the finall cause whyche is the Crede, that is to say, I beleue remission of sinnes For this is the vse of the history. That thou beleue Christ the son of God, therefore to be borne in fleshe, to haue suffered, and, risen vp againe, that thou shuldest ob­tayne remissyon of synnes and e­uerlastyng lyfe.

☞ What is the profession of the Christen fayeth?

¶ Ther be thre Symboles, Credes or professions of the Articles of oure fayeth, the common crede of the Apostles, that whiche was made in the counsell at Nicene. [Page] And the thyrd of Athanasius.

☞Reherse the apostles Crede?

i. I beleue in God the father all­mighti, maker of heauē and earth

ii. And in Iesus Christ his onely son our Lorde.

iii. Which was cōceiued bi the holie gost, borne of ye vyrgyn Mari.

iiii. Suffered vnder ponce Pilat crucifyed dead and buried,

v. He descended into hel the third daye. he rose from death.

vi. He ascēded vnto heauen, he sytteth at the right hande of god the father almyghty.

vii. Frome these he shall come to iudg the quicke and the dead.

viii. A beleue in the holy gost.

ix. The holy catholike church, the communion of Sayntes.

x. Remission of synnes.

xi. Resurrection of the flesh.

xii. And euerlastyng lyfe.

☞Saye the crede of ye counsel at Nicenum.

❧I beleue in one god, father al mightie, maker of heauē & earth [Page] al things visible & vnuisible And in one lord Iesus christ ye only be gotten son of god, & borne of hys father before ye worlds, god of god light of very light, god of veri god begottē not made, like in substāce vnto his father, by whom he cre­ated althings. Which for vs men and for our helth came downe frō heauen and is incarnate by ye ho­lie gost, of the virgin Marye, and made man, & crucified also vnder pōce Pilat, suffered & rose the .iii. day according to the scriptures & he ascēded into heauen. He sytteth at ye ryght hand of god the father & shal come againe with glorie to iudge the quick & the dead, whose kingdō is wtout end, And in yt holy gost the lord which giueth life which procedeth from the father & the son, which also wyth the fa­ther and the sonne is worshypped & like glorified which hath spoken by the Prophetes. And one holye [Page] catholike and apostolycal church I acknowledg one Baptysme in remission of synnes, & I loke for the resurrectiō of the deade & the lyfe of the world to come So be it

¶Say the crede of Athanasius?

☞Who so euer wil be saued, be­fore al thinges it is necessari, that he kepe the general faith.

Which vnles euery man obserue perfecte and vndefyled, he shall wtout doubt euerlastingly perish But this is the catholike fayeth that we worshipe one god in tri­nite and the Trinite in vnite.

Neyther confoundynge the per­sons, nor seperatyng the substāce For the personne of the father is one, of the son an other, and of the holy gost an other.

But of the father and the sonne and the holy goste: is one diuini­tye, equalle glorye, lyke euerla­stynge maiesty.

[Page]Lyke as their be not thre vncre­ated, nor thre vnmeasurable, but one vncreated and one vnmea­surable.

Likewise the father is almighty, the son almyghtye, and the holye goste almyghtye

And yet be ther not thre almightyes, but there is one almightye. Euen so the father is god, the son is god, and the holy goost is god. And yet be there not thre goddes but one god.

So the father is lorde, the sonne is Lord, and the holy gost is lord. And yet be their not thre Lordes but ther is one Lorde.

For lyke as we be compelled by christen veritye to acknowledge euery persō one after an other to be god or Lorde: so be we forbyd­den wyth catholyke religyon to saye that there be thre goddes or thre lordes.

The father is made of none other [Page] neither created nor yet begotten The son is of the father only not made, nor created, but begotten. The holy gost is of the father and the son, not made nor created nor begotten but procedyng.

Therfore ther is one father, not .iii. fathers, one son not iii. sonnes, on holy gost, not thre holy gostes And in thys trinite their is no­thynge before nor after, nothyng greater nor lesse.

But the whole thre personnes, be like euerlastynge wyth their selfe and lyke equall.

So that in al thynges, as it is nowe aboue sayde, and that the trinity is to be worshipped in v­nitie & the vnity in ye Trinitie. Wherfore he whych wylbe saued let hym so iudge of the Trinitie. But it is necessarye for euerla­styng health that he beleue faith­fully also the incarnacion of our Lord Iesus Christ.

[Page]Therefore it is ryght faieth that we beleue and confesse, that our lord Iesus Christe the son of god is god and man.

He is god, of the substaunce of his father gotten before the worldes. and he is mā of his mother borne in the world.

Perfect God and perfecte man of a reasonable soule and mans flesh subsistyng.

Equall vnto hys father accor­dynge vnto hys dyuynytye lesse then hys father accordynge vnto hys humanity.

Whiche althought he be god and mā, yet be their not two, but ther is one Christ.

But one not in conuersion of the godheade into flesh, but in take­yng of manhead in god,

One altogither, not in confusion of substaunce, but in vnitye of personne.

For lyke as a reasonable soule [Page] and fleshe is one man, so Christ is one God and man.

Whyche suffered for oure salua­cion, wente downe vnto hell, and the thirde day rose from the dead He went vnto heauen, sitteth at the right hande of god the father almyghty.

Frō thense he shal come to iudge the quicke and the deade.

Vnto whose commynge all men shall ryse wyth theyr bodies

And they shall gyue a counte of their owne dedes.

And they whiche haue done well shall enter into euerlastinge lyfe, but they whyche haue done euell into euerlastynge fyre.

This is ye catholyke fayth whiche vnlesse euery man do faythfullye beleue, he can not be saued.

¶ Of God

☞ What is God?

[Page]GOd is a spirituall vnder­standinge substaunce, the euerlastinge maker, keper and defender of al thinges, of one endles wysdome, goodnes, rygh­tuousnes and mercy.

☞Shewe wytnes of the vnite of God.

¶Deut .vi. Heare Israell. Thy Lord god is one Lord, Esai. xliiii I am the fyrste and the laste, and besyde me is there no god.

And xlv. I am god, nor there is no more besyde me.

i. Corinthy .viii. We knowe that an Idole is nothing in the world, and there is none other God but one.

Eph. iiii. One God and father of all, aboue al and by all.

i. Timothe .ii. There is one God and one medyatoure of God and man.

☞ Howe manye persones of the godhead be there?

☞ There is only one godly sub­staunce, but it is attributed vn­to [Page] thre personnes, that is ta saye the father, the sonne and the holy goste, which be Homousii, or of one substaunce, lyke vnmeasurable, and lyke euerlasting.

☞ What signifieth a person here?

☞ A person is an vndeuidable substaunce in vnderstandyng.

How prouest yu that their be thre personnes

Christe cōmaundeth al people to be baptised in ye name of the father, of the son, & of the holy goost. Here by name we these personnes rehersed lyke in substaunce or homousii.

Al [...]o the profession of the crede te­stifieth the same. Where we con­fesse our selfe to beleue in the fa­ther, the sonne and the holy gost. Math iii. be the personnes mani­festlye perceyued, when the holye gost appeareth in the similitud of a doue, and the voice of the fa­ther is herd testifieng of the son? This is my welbeloued sonne. &c. Item Ioan .xv. When the holye [Page] gooste shall come whom I wyll send you from my father. Heare be thre persons ioyned togyther the holy goost commyng or sente, the son sendyng, and the father .i. Iohn .v. Ther be thre whych bere wytnes, the father the sonne and the holy goost. And these thre be one.

❧ What is the father?

❧ He is the fyrste person of the godhead, euerlastyng vnmeasu­rable vnbegottē and hauing his beyng of no man.

☞ Who is the sonne?

☞ He is a personne of the god­head. gotten of hys father before the world homousius, or lyke in substaunce vnto his father, and lyke euerlasting.

☞ What signifieth, in the begynnyng was the worde.

❧ Logos, or the word, is called of Iohn the sonne of god, whiche is the fecond person.

Therefore thys is the signifi­cation, [Page] in the beginning was the word, that is to say, the son of god was in the beginning, & frō euer.

Wherefore is he called logos or the word?

☞ Because he is the personne whiche speaketh, whyche hath e­uer spoken from the begynnynge vnto the fathers.

☞ Proue that logos or the worde signifieth a person, whiche is by it owne nature God.

Iohn speakethe of the worde that it was in the beginning that is to saye, that it is euerlastyng. Nowe if the worde were in the begynninge before the creatynge of althinges: Therfore it is no crea­ture, but lyke euerlastinge vnto the father,

Then when he saith: the word was wyth God, Heare doeth he playnely make difference betwen the persones, that the personne of the father is one, and the person of the word an other.

A Thirdly he sayth, and god was the word Heare testifieth he clearlye [Page] that the wordeis God. For thys partycle Logos or Verbum is put here in the place of subiectum, lyke as the greke article added therunto doeth shewe. But the particle Deus, is put in the place of predicatum.

After that the said Iohn she­weth of the word, that he was in the worlde, and the worlde was made by hym, These be the wor­des whiche muste be necessarilye vnderstanded of a parson, where­in is godly nature. So the other places also, whyche saye that all was created by the son, testifye the worde to be a persone, whyche is by it owne nature God. For it is certayne that the world was not builded by his manhead. Co­loss, i. All be builded by hym and in hym, and he is before althyng and al thynges do consiste by him Item Coliss ii. In him dwelleth the fulnes of the godheade corpo­rally. [Page] Hebru. i. by whom he made also the worldes, whyche is the bryghtnes of shining, and the I­mage of hys substaūce beryng al thīges in ye word of his power. &c i. Iohn .i. That which was from the begynnyng, yt we haue heard and that we haue sene, that oure handes haue touched the worde of life, that do we shew. Iohn vi. What if ye shal se ye son of a man ascendynge wher he was before? Iohn, xvii. Glorifye me O father wyth the glory, whych I had be­fore the worlde wyth the. Iohn. viii. I was before Abraham was borne. Iohn .v. Like as the father rayseth vp and quyckeneth the deade: so quickneth the same also whom he wyll. Also what so euer he doeth, that doeth the son also. Iohn .x. I gyue euerlastyng lyfe vnto them, etc. Iohn .xv. He sayeth that he sendeth the holye gost. When the holy gost comfor­ter [Page] shal come, whom I wyll send you from my father. And a littel after: if I shal not depart: the holi gost cōforter shal not come. But if I shal go, I wyl send him vnto you. Ioan .xx. Thomas calleth openly my Lord and my God.

Rom. ix. Which is aboue al a ble­ssed God. &c.

☞ What is the holy gost?

It is a godly person, lyke euer­lastynge, and lyke in substaunce vnto the father and the son, pro­cedynge from thē boeth.

☞ Shewe witnesses, whyche proue that the holy gost is a personne and by nature God.

I haue said before that the per­sonnes be manyfestelye deuided, when Christe sayeth: baptisynge them in the name of the father and the sonne, and the holy goste So Mathew .iii. and Luke .iii. The personnes be deuyded. The voyce of the fathere speaketh, of Christe, thys is my well beloued sonne. Here be two distincte per­sonnes, [Page] of the father speking and testifiyng Christ to be his sonne. Thirdly besyde that also the holy goste is described to appere in the lykenes of a doue whiche is ney­ther the father, nor the son. Iohn xiiii. I wyll praye my father, and the other conforter yt he shal giue it you Also the comforter, whom the father wil send in mi name he shall teach you al things Also he shal not speake of him selfe, but he shal speake yt which he shal heare.

Iohn .xv. When the comfor­ter shal come, whome I wyl send you from mi father, he shal beare witnes of me. Ro. viii. Ye be not in flesh but in spirit, If so be yt the spirite of god inhabite you. But if any man haue not the spirit of Christe, he is not hys. Also, if the spirite of him which raised Iesus frō the dead do dwell in you. &c.

These places dooe manyfeste­lye declare and decerne the holye [Page] gost from the father and the son, and testifye hym to be the spirite of the father and the son. In the same place. Thys spirite gyueth witnes, vnto oure spirite &c.

i. Peter .i. of the which health the prophetes haue sought and sear­ched, inquirynge in or at what tyme the spirite of Christe shew­ynge before woulde signifie vnto them those aduersityes which be in Christe.

Heare doeth he clearelye testi­fye that the holy gost was, before the sonne of God dyd take fleshe vpon hym, and he calleth him the spirite of Christ.

Also in the same places, which nowe be shewed vnto you by thē which haue preached the Gospell vnto you, the holy gost sent from heauen. &c.

¶ Actu. ii. out of Ioell, I wyll poure out of my spirite vpon all fleshe. Geare testifyeth he the ho­lye [Page] goost, whyche is poured oute not to be the person of the father and yet whē he sayth. Of my spi­rite, he signifyeth that spirite to haue a godly nature.

☞ Howe proueste thou that the holy gooste doth proced equally from the father & the son?

¶ Iohn .xiiii. the holye gooste whyche the father wyll sende in my name. Then after sayeth Christe. The holy goost whome I wyl sende you from my father Heare testifyeth he the holye gost to be sent as wel from the son as the father.

¶ Of the creation

☞What is the creation?

IT is the mankyng where wyth God created spirites, and al bo­delye natures of nothynge by hys worde, for the kepeynge and preseruynge of them. Gene. i. In the beginninge God created hea­uen and earth, that is to saye, all creatures. In the begynnyng, [Page] that is, when their were as yet no creatures.

☞ What is a creature?

☞ It is all thys worckemāship as well of spirites created, as of other thinges and bodely natures for thys purpose made of God, that they shoulde declare a God to be, not alone to be playnly god but euerlastyng almyghty which can create, gouerne and kepe al­thynges. Whyche knowen God the creatour and keper myght be glorified, and haue thanckes therfore.

☞ Who doeth kepe thynges created?

¶ In the article of creation we muste vnderstande the perpetual gouernynge, vpholdynge and kepyng of thynges. So that god hath not forsaken or departed from hys worckemanshippe, like as the kerpender departeth from the howse whyche he hath made But God doeth alwaye gouerne [Page] vpholde, kepe, and defend the na­tures of thinges, he doeth yerely make the earth plentiful, he bringeth furth corne out of the earth he doth perpetually minister vn­to thynges haueynge lyfe, lyfe and motion. Act. xviii. In him do we lyue, moue and haue oure be­ynge. Colos. i. All thynges con­siste in hym. All thynges loke forthe, that thou may giue thē meat in due seasō Psal. xxxv. O Lorde thou shalt saue man and beast.

☞Howe is God knowen in hys creatures as creator of thynges?

☞ The vniuersall generalnes of thynge, is a certayne sacramente and wytnesse, that there is a god that he is good, iuste, wyse. Also the mouynges of the elementes and heauenly bodies, sunne mone and sterres by certayne courses from tyme to tyme, preseruacy­on of the kyndes of all thynges, doth sufficiētly declare, the world [Page] and natures of thynges not to haue their being by chaunce, but to be created, wt the assured counsell of God, to be ruled and pre­serued. Moreouer the soules of menne be the Images and as it were glasses wherin the godhead doeth appeare, wherin we ought to marke and behold the godhead Also the polityke felowshyppe of mankynde declareth manyfestely the presence of God. We se also quellers and tirantes to be vio­lently drawen vnto punishment by the certayne counsell of God.

☞Howe oughte the thynges created to be vsed?

❧ It is greate godlynes so to vse thinges created that by them we maye glorifye God, and de­clare and set furthe hys goodnes and presence, & giue thankes and prayse vnto hym therefore. And they which do not this be very Epicures, but rather godles persō ­nes

¶ Of the strength and power of man, or of fre wyl.

☞ What is fre wyll?

IT is the wyll aggreinge with reasone. For in manne be these two, Reasonne or the mynde whyche iudgeth, and wyl, which either obeieth or resisteth the iudgemente, and ruleth the inferior powres that is to saye, the affec­cyons of senses or wittes.

☞ Nowe is it to be axed, howe oure wyll is fre, and howe it can obeye the lawe of God.

Of thys question can no Iudge­ment be gyuen vnlesse we cōsidre the greatenes of originall sinne. Also vnlesse we knowe that the lawe of God doeth not onelye re­quire outward ciuile workes, but perpetuall & perfect obedience of the whole nature. For if the na­ture of mā were not corrupted wt synne, it shoulde haue more assu­red and manifeste knoweledge of God, it shoulde not doubte of the [Page] wyll of God, it shoulde haue true feare, true truste, to be shorte it should performe and accomplishe perfecte obedience vnto the lawe that is to saye in oure nature shoulde all motyons be agreable wyth the lawe of God euen lyke as it is in godlye angelles. But nowe is the nature of man oppressed wyth ye original sickenes, it is full of doubtynge and dispaire, of blyndenes, of errous, nor it doeth not truely fear God nor put con­fidence in hym. To conclude, it is [...]all of vitiouse affections.

☞Consideryng thys infirmity and weake­nes if is to be enquired, howe muche mannes wyll can accomplishe.

I answere: seing there is in the nature of mā a certaine choise of thynges whyche be set before reason or the sences and out warde ciuyle workes, mans wyll maye by it owne powre, wythout renuynge in a maner, do the outward worckes of the lawe.

[Page]This graūt the Philosophers and holye scripture also. For the scripture teacheth that there is a certayne fleshly rightuousnes and certayne workes of the lawe euen in them whych be not renu­ed. But this liberty is oft ouer­come wyth naturall infirmitye and hyndered also ofte by the de­uel. For when nature is full of e­uyll affectyons, men obey, for the most parte, desires and iustes, not wyth ryght iudgement, as Me­dea sayth in the poete. I se better thinges, and alow thē to be good, yet folowe I thē which be worsse. ii. The gospell teacheth one hori­ble corruptyon to be in nature whych resysteth and stryueth a­gaynste the lawe of God, that is to saye, it worketh so that we can not gyue true obedyence. But thys corruption can nature not take awaye, lyke as it can not a­uoyde death, but rather there is [Page] so great blyndnes of nature that we can not perceyue the saide corruption, therfore also can we not marke how greate ye infirmity of mans powr is, whych if we could perceyue, then at length shoulde we vnderstande that man is not able to satisfye the lawe of God.

☞Wherefore then can men not satisfy the lawe of god?

❧ The wyl of man wythout the holy goste cannot make spiritual affections, whych God requireth that is to saye, the true feare of god, the trust of mercy, sufferaūce aduersitye, loue of God, and lyke motions.

☞Shew scripture,

☞Rom. viii. They whiche be led wyth the spirite of god, they be the chylder of god. Also if any mā haue not the spirite of Christe, he is none of hys.

i. Corinthy. ii. All naturall men perceyue not those thynges, whyche be of the spirite of God [Page] Iohn .iii. vnlesse a man be renu­ed by water and the holy gost, he can not enter into ye kyngdome of god. Also no man can come vnto me, vnlesse my father drawe hym Also, they were all taughte of the Lord Also Iohn .v. wythout me can ye do nothynge.

☞ If ye teach so, men wyl be affrayd from the desire of obeynge, beleuynge, and doynge good workes?

☞ So greate is the frowardnes of mans iudgemente that when oure infirmyty is shewed vnto vs, & the helpe of the holy gost promised, men be made more slow vnto the studye of good workes whē thys doctryne of ye gospell should rather prouoke stirre vp and in flame vs to call vpon god & praie for the helpe of god.

In this battel the mynd must be exhorted, that with al diligēce it kepe the worde, it maye not be councelled that it shal not labour and enduour it selfe, but it muste [Page] be taught, that she promesse is v­niuersal, and that it ought to be­leue the promesse, For Paule say­eth: the holye goste healpeth oure infirmitye. And Saynte Basili­us sayeth: God doth preuente vs he calleth vs, but we muste take hede that we do not resyste. For we must not giue oure selues vn­to naturall mistruste or stoweth­fulnes.

Can a man do somthing by hys owne powre?

¶ Althoughe ther be greate in­firmitie in the godly holimen, yet is ther a certayne lyberty of wyll Whē it is then helped of the holy gooste it can do somthynge in a­uoidynge of outward fautes and crimes, therefore the helpe of the holy goste must be amplyfied, and sharpened with our deligēce. So Paul commaūdeth vs to beware leste wee shall receyue the grace of god in vayne, and Christe pro­miseth to gyue the holy gost, not [Page] vnto them which be idle, not vn­to them whiche dispise it, not vnto them whiche resist it, not vn­to them whyche praye for it.

Luke .xi. And god encreaseth the gyftes in them whyche vse them rightly, as the similitude of them whyche exercyse marchaundyse doeth teache.

☞But what iudgest thou of the opinion of the manicheis?

☞ I do not allowe the dotynge of the Maniche is whiche attry­bute no actiō at al vnto the wil, no not when the holye gooste hel­peth it, as there were no differēce betwene a stocke and oure wyll. Ecclesiasticus sayeth. God lefte man in the powre of his counsel. Here say I that oure wyll in godly actions and diligētnes, is not idle, but yet that it muste be hol­pen of the holye goste, and so is it verely more fre.

Saynte Hierome, dyd teache [Page] two sentences of the whiche the one doth interprete ye other, these be they. Accurssed be he, whyche sayeth, God hath commaunded vnpossible thynges. And agayne he which sayeth that we can ful­fyll the commaundemētes of god wythout the grace of God, accur­ssed be he.

Of the diuisiō of fre wil

SOme deuid fre wil, in to fre wyll before the falle, and fre wyll after the falie.

☞What is fre wyl before the fale

¶ It was perfecte & at full libertye of chosinge as wel good thynges as euell, of kepynge the commaundementes of god as not ke­pynge them accordynge vnto fre wyl godly infired and imprynted in ye creacion. So Ecclesisti. xv. He setteth fyre and water before the, reache thy hand vnto whiche thou wylt. That fre wyl was be­fore the falle of man suche, as is [Page] yet in holy angelles. Now by reason of syn the libertye of chosinge good thynges spiritual, is aboli­shed accordynge vnto thys: a na­tural mā doth not perceyue those thynges whyche be of the spirite of God.

Adam might by that libertye haue done as well good as euell, loued God as hated hym. And euen so the Angelles, whyche when they chosed the euell they dyd falle.

☞What is fre wyll after the fal?

¶ In nature corrupted remai­neth as yet a certeyne iudgemēt of the lawe, vnderstandyng what ought to be done, whiche neuer­thelesse oure wyll can not bringe to passe, vnlesse the holye gooste come and helpe oure wyl and en­deuores, in outewarde thynges. Our wil hath power of outward thynges, wythout the renewe­ynge of the holye gooste, whyche [Page] neuerthelesse maye be hyndered of the deuell.

☞ What then is lefte vnto oure arbitr [...] ­mente in spiritual thinge?

☞ A certayne iudgemente of those thynges to be done, whiche is the lawe of nature, wyll, ende­uoure, study, course, thynkynge, whyche all be nothynge vnlesse the holye gooste come thereto, wherefore the Apostle prayeth e­euerye where for the churches, whereunto he wryteth: that God woulde vouchsafe to make perfecte that Good thynge, that he hadde begonne in them.

¶Of predestination.

☞What is predestination?

[Page]IT is a certayne fore ordeynyng of god, wherby al thynges come to passe, as well inwarde as outwarde workes and though­tes, in all creatures, accordynge vnto the decre of the wyll of god

Election or choyse, whereby God hath chosen vs in hym selfe before the grounde workes of the world were laied, that we should be vnreprouable before hym by charity, that he myght by electiō chose vs to be hys chylder by Ie­sus Christ in hym selfe, according vnto the pleasure of hys wyll E­phe. v. And Mathe. x. of the two sparowes. &c.

☞Wherupon must predestinatiō beginne▪

Not of the lawe nor yet of rea­son, but of the gospell, wherby the promesse is vniuersalle. If anye man searche for the cause of elec­tion wythout the gospel, he must nedes erre. Besyde that if anye man go aboute to make a perty­cular [Page] promyse, of the vnyuersall promyse: he shall make the pro­mise plainly vncertaine and take away fayth. Wherefore predesti­nacion must be estemed by ye vni­uersal promise. That done, no o­ther occasiō shal remayne of troublynge of mynde wyth anye par­ticularnes.

How many maners of predestination be ther?

¶Two. One of obligatiō or necessitie, and the other of cōdition. Obligaciō is ye necessytye of pre­sent thinges as if a thing apeare to be presēt by the prouisiō of god ye of necessite, must come to passe, although it haue no natural necessity, as it is necessary that al men be mortall. God so prouidynge.

Conditiō is, as if Adam shal eate of the apple, he shal dye. If Isra­ell shal walke in the way of ye lord and kepe his commaundementes it shalbe saued, if yu shalt receyue the gospel and beleueinge stycke [Page] vnto it vnto the ende of thy life thou shallt be saued, but if thou wilte not receyue it thou shalt be condempned.

So Saynte Austyne, God made predestination wyth man▪ that if he woulde be obedyente vnto hym, and abstaine from the tasting of the forbiden apple, he shoulde remayne in lyfe, but if he woulde be disobedient, he shoulde be in daunger of death.

For we be predestinate vnder a condicyon, that if we wyll re­ceyue the worde, we shall be the chylder of God, if not, we shalbe condempned.

ii. Timothe .ii. Paule sayeth. If anye man wylle pourge hymselfe from these, that is to saye, frome false and vngodlye doctri­nes, he shalbe a vessell sanctifyed into the honor applyed vnto the [Page] vse of the Lorde prepared vnto e­uery good worke.

☞Shew places of the scripture whiche de­clare the promisse to be vniuersal.

¶Paule. Romaynes .iii. The ryghtuousnesse of God by the fayeth of Iesus Christe, whyche is in all and vpon al.

And Rome .x. The same is Lord of al, rich towarde al which call vpon him.

¶Also, God wylle all men to be saued God wyll not the death of a synner, but rather that he be conuerted and liue.

Ezech. xviii. Mathewe .xi.

Comme vnto me al ye whiche laboure and are Laden, and I shall refreshe you. Iohn the iii. Chapter.

☞That all whyche beleue in hym shoulde not peryshe, but haue euerlastynge lyfe.

[Page]Also. Actes .x. Wyth god is no di­fference of personnes. With these and suche sentences muste consciences be vpholdē against natural mistruste and desperation. But because the euel cometh of vs, we muste take heede that we gyue not oure selfe wyllingly vnto natural mystruste, and resyste the promisse, but we amendynge our lyfe muste beleue the promisse.

¶Of the difference betwene ye new & olde Testamēt.

☞What is the difference betwene the new testament and olde?

THE olde testamente was properlye the lawe, and all the polytyke ruelynge of Moyses which had promises gy­uen vnto the people of Israel cō ­cernynge theyr kyngedome and outward policy.

The newe testamente is, not the ministerynge of the lawe, but of [Page] the gospel, taht is to saye, a coue­naunte of the spiritual and euer­lastyng kyngdome of Christe, and it hath the promesse of iustificati­on and euerlastynge lyfe, to be ge­uen for Christe.

☞ Wherefore is that called the olde Testa­ment and thys the newe Testament?

¶Not for the ordre and successi­on of tymes, as though the newe testamente dyd not belonge vnto the fathers: but for the difference of the office and promises.

☞For the olde testamente was the ministrynge of the lawe, and obseruyng of the leuiticall rytes, and of the commune welth of the people of Israell, & it had promi­ses concerning their kyngdome.

¶But thoffice of the newe testament is an other thyng, an other promesse, that is to saye, of euer­lastyng thynges nor it doeth not consiste in outward obseruynges but it requireth spirituall wor­shipynges, [Page] that is true motions of the herte.

☞ Indureth the olde Testament no more?

☞ Althoughe the lawe of Moy­ses and that polytyke order ap­pointed for a certayne time, doth now cease after ye Christe is come nor it is not necessary to obserue those rites of Moyses polytyke lawe: yet because the doctryne of the morall lawe is written in na­ture, and is commō to al men, in so muche belonge they vnto the olde testamente, whiche hath only the knoweledge of the lawe, nor hath not the knowledg of the Gospell; nor be not renued of the holy goost.

Contrarily the newe testa­ment, that is to say, the promisse of remission of synnes and renu­yng by the holy goost, pertayneth not onely vnto one tyme, but vn­to all ages, lyke as the promesse of Christ was made vnto the fa­thers [Page] in the olde testamente.

☞ What signifie these two wordes in Saynct Paule. ☞The letter and spirite?

☞By the letter he vnderstādeth all thoughtes and obseruynges, and as they cal them, good intencions or endeuoringes of reason, without the holy goste, that is to saye, wythout the true feare and true fayth of Christ.

By the spirite he vnderstan­deth spirituall motions, whyche the holy gost doth stirre vp in our hertes. Therefore the lawe is the letter when we folowe it wt good entencions or outward maners. without ye holy gost, yt is without true feare & true fayth. And the gospel is the letter also, when it is not receyued in spirite, that is when we do not, trulie feare God and stedfastly beleue in him.

Moreouer the law is the mi­nisteryng of death, because it promyseth not remission of synnes [Page] vnles it be deserued nor it bryn­geth not the holy goste. But the gospell is the ministrynge of the spirite and lyfe, because it promi­seth remission of synnes frely, and geueth the holy goste and euerla­styng lyfe. Therfore the interpre­tation of Origine is to be reiec­ted, whiche calleth the letter the grammaticall sence, and the spi­rite the allegorie.

¶Of abrogation of the lawe.

☞What is the abrogation of the lawe?

IT is the abolyshing of ye cursse or malediction of the lawe, done by Christe, that nowe al whiche beleue in Christe, be delyuered from the powre of the lawe euer accusynge the conscience and con­demnynge it, for vnperfecte obe­dience before god, Gala. iii. Christ redemed vs from the cursse of the lawe, whiles he was made accur­ssed [Page] for vs. And Romaines .viii.

¶ No condempnation is nowe vnto them, whiche be grafted in Iesu Christe. &c.

☞Be the vngodly deliuered from the lawe?

¶No. For Paule sayth: the lawe is ordeyned for the vniust, that is for infideles, and them which are not as yet vnder grace, or whiche haue not receyued Christe wyth fayth, nor haue not taken the ho­ly goste, by whom they shoulde be gouerned. In these the lawe doeth as yet to thys daye no lesse exercise the powre and deutie in accusynge and condempnynge their consciences then in olde tyme vn­der Moyses.

¶For the lawe is our schole mai­ster vnto Christe.

☞ Whiche be the causes of the abro­gation of the lawe?

i. The promises of God, for God promised that thys abrogation of the lawe shoulde be in Christ.

Hieremie .xxxi. I wyl make wyth [Page] the house of Israell a newe bond not according vnto the couenant that I haue made wyth youre fathers.

ii. Oure infirmitye dyd gyue oc­casion of abrogatynge the lawe. Actu. xv whiche neither our fa­thers nor we were able to beare.

☞ Is the whole lawe abrogated?

The whole lawe is abrogated vnto hym whyche beleueth, that is to say that the lawe can haue no powre of accusynge and con­demnynge hym. For he hath an other thinge whereby he is iusti­fied, then the lawe.

☞ Wherefore then it is not lawefull to o­mytte the ten commaundementes?

☞ I answere. The Gospell bryngeth spirituall and euerlastynge lyfe, therefore it kepeth that part of the lawe, which teacheth, what that newe lyfe is, and it consent­eth wyth ye lawe of nature which is the sayde knowledge of ye tē cō ­maundementes. Wherefore the [Page] ten commaundementes may not be so vnderstanded to be abrogat that they oughte not to be obserued no more, as the other partes of the lawe, that is to saye the ce­remonyes and the iudiciales of Moyses be abrogated, whiche be onely outwarde ordeininges and customes perteining vnto the bodily lyfe.

But in them whyche be iusti­fyed, and receyue the holie gooste is nowe a newe spirituall obedy­ence begonne whyche is required in the ten commaundementes or morall lawe.

¶ Of Christen libertie, whyche is the effecte of the lawe abrogated.

☞ What is Christen libertie.

IT is the fre settyng at liberty in a spirituall kyngedome by Iesus Christe, whereby we be fre frome bondage, and frome the [Page] cursfe of the lawe, from the powre of synne and death, and from all outwarde obseruations also, so muche as perteyneth vnto iusti­fication before God, whiche freely wythout deseruyng is giuen vn­to them whiche beleue. Or more briefly so: it is a doctrine shewing wherein christen ryghtuousnesse doeth properly consist, and what is to be iudged of ceremonies, of the whiche thynges, in all ages infinite disputations and cōtentions haue bene.

How many degrees of christē libertie be there?

❀ Four The fyrst, that remission of synnes and reputing of iustice is gyuen not for the lawe, but for nothynge by Christe. This is the must speciall and principal degree perteyning nothinge vnto ciuile life, but only vnto the striuing of the conscience in the iudgemente of God wherein thys comforte is necessarie Of thys degree sayeth [Page] Christe, Iohn. viii. If the sonne shall deliuer you, ye shalbe free in deede.

☞ The seconde is gyuyng of the holy goste, whereby the beleuers be iustified and gouerned and de­fended against the tyranny of the deuyl. Here of speaketh Paule .ii. Corhinthi. iii. Where the spirite of the Lorde is, there is libertie.

☞ The thirde. That the Gospell delyuereth vs from the ceremo­nies & Iudiciall lawes of Moy­ses. Thys decree perteyneth in a maner vnto outwarde lyfe, but it hath the cause of these whiche be aboue sayed.

¶ For the Gospell doeth not re­quire Leuiticall ceremonies be­cause it teacheth vs to purchaise remission of sinnes freely and pronounceth vs iustified by mercie for Christes sake, not for any ser­uice or our workes.

The fourth teacheth what is to [Page] be iudged of ecclesiastical ceremo­nyes, whyche the byshoppes or o­ther men haue instituted. For be­cause in thys lyfe certayne rites, places and tymes be necessarye, the gospell permytteth customes to be made in the churche wyth­out vprore and contention.

Therefore be certayne dayes ap­poynted that the people maye knowe, when they ought to come together, to heare the word of god

These tradicions be tollerable, yet iustificatiō is notto be sought in them.

☞ Vnto what thynge is thys doctrine of Christen libertye profitable?

☞ Vnto manye thynges. For if this doctrine be not in the church there insue many discōmodites.

Fyrst the iustification of faith is blynded and blotted out that is to saye, when the benifyte of Christe is attrybuted vnto tra­dicions, that is when men esteme [Page] them selues to deserue remission of synnes, & be pronounced rygh­tuousse for such rites & customes by the whiche persuasions consciences dooe fall into desperation, and they lose the true knowledg of fayth and of Christ.

The seconde, the vnlerned fain­ynge suche outwarde obseruati­ons and rites to be true worshipping and and seruice of God, and true perfection, when perfection is ne­uer the lesse, feare, faith, loue, and the workes of our vocation.

The thyrde the concorde of churches is confounded as it is of the easter.

The fourth. If consciences e­steme those rites to be necessarye they cā neuer rest. For who euer hath obserued al mens tradiciōs, whereof suche summes, so manye bokes haue ben written that they can not wel be numbred.

☞But thou saiest, obedience is necessarye, althoughe the powers do abuse the right. For [Page] ☞Christ sayth: vpon the chayre of Moy­ses sitte the Scribes and Phariseis &c. ☞What soeuer they shal commaund you, do it.

In thynges whiche perteyne vnto goddes lawe, the conscience muste necessarily obeye the Pa­stours accordynge vnto thys: he whiche heareth you, heareth me. But in Ecclesiastical traditions, it ought so to obey, that it auoyde offensions, and that iustification be not sought in thē, nor the opi­nion of necessitie be added therto. But whē vngodly thinges be commaūded or taught, thē is the rule of the Apostles to be folowed, God muste rather be obeyed then men.

☞But what saye ye of the ceremonies, whiche be instituted of Christe?

¶ They muste be obserued, be­cause they haue the commaunde­ment of God. And yet the libertie of the gospel teacheth, that we be not iustified wt ceremonies wyth­out fayth, also that necessitie doth excuse vs if we haue impediment [Page] whereby we can not vse them, as if by some chaunce a certeyne mā coulde not obteyne baptisme, yet if he shoulde beleue stedfastly in Christe he shoulde be saued wyth­out the ceremony.

¶ Of Councels.

☞Be councels taught in the Gospel by Christe or no?

SOme haue feyned councelles to be in the Gospell of not re­uēging, of pouertie, of virgi­nitie, of chastitie. Then after sayd they that those workes were per­fectnes. But these opiniōs be full of errours & superstition. For the lawe of God is one which contey­neth nothyng but preceptes, and Christes longe sermon, Mathew, v. is nothynge els then the enter­pretyng of the awe. For Christes purpose is, to declare the perfecte obedience that is required in the lawe Wherefore when he forbid­deth hatred, concupiscence desi [...]e [Page] of vengeaunce, he bryngeth in no newe counceles, but he expoun­deth the verye lawe of God and doeth teache the preceptes. He threateneth also euerlasteing punishmente. He whiche is angrye (sayeth he) wyth hys brother, he is accused of iudgemet. Also who so euer seeth a woman, for to de­sire hir, he hath committed adul­trye alredy in hys herte.

¶ Of Reuenging:

☞What commaundeth he of reuengynge?

HE forbyddeth priuate re­uengynge, that is desire of reuengynge, and that whiche is without the authority of the officers, he doeth not inhi­bite comon reuengynge which is exercised by the officers. For the Gospell doeth not abolyshe ru­lars or magistrates. But rather confirme them. Rome. xiii. Ther­fore thys sediouse opinion which teacheth that ther is a counsel of [Page] reuenging, is to be reiected.

And we must wysely make diffe­rence betwene open and priuate reuengynge: for the Lorde sayeth giue me the vengeaunce & I shal recompence.

☞ But what of this sētence? is it lawful to resiste force wyth force?

❧ The Gospell doth not resiste thys sayeing. For to resiste force wyth force belongeth vnto the lawe of nature, if it be rightly vnderstanded, for it must be applied vnto the cōmon reuengyng, that is vnto the office of the rulers.

So the rulers do resiste force by force whē they driue awaye theft and robbery wt harnais & sweard For wherefore shoulde rulars be necessarye if we should priuately euery one exercise reuenginge?

Of Pouertie.

☞What commaūdeth it of pouertye?

THe Gospell doeth neyther commmaund, nor yet coū ­sel any man to forsake hys [Page] goodes or conferre & vse all thyn­ges communely, but rather allo­weth politike ordeynynges, and diuision or proprietie of goodes.

But the Gospell commaundeth to helpe them whiche be pore and needy, leberally and it promiseth great rewardes boeth bodely and gostli for such liberality, as Christ sayeth: Geue and it shal be gyuen vnto you. And▪ ii. Corhint. ix. He which soweth scarsli, he shal reape scarsly. &c. Solomon Prouerbes .v. doeth excellently set furth and describe a great part of house ru­lynge, drynke (sayth he) water out of thyne owne fountaynes, and thy fountaynes shall be deriued, & the ryuers shall runne into the streetes. Be thou alone the may­ster of thē, & none other wyth the. Solomon wyll, that euerie one giue vnto the needful of the frui­tes of his farme holde, but so that he keepe styll his farme holde, lest [Page] he be brought vnto beggerry. So Paule commaundeth to gyue, so that we make not oure selfe pore and that slogardes shall not mis­use our liberalitie. To be shorte, many testimonies do cōfirme proprietie of goodes. For it is lawful to possesse ryches, as Christe and Paule testifie.

☞What is pouertie?

¶Pouertie is not beggerie. For that in them whiche be Idle and stronge is synne .ii. Thessa. iii. He whiche laboureth not, shall not eate. But the pouertie of the go­spell is spirituall, that is to keepe our goodes whiche god hath lent vs without couetousnes, without pride, that is to saye, without confidence of oure riches, wythout vngodlines, that is when we be in ieopardie for the gospell sake, that we wyl rather leese our goo­des, thē forsake the gospell, so was Abraham, Iob, Dauid & many o­ther [Page] mo pore in spirite, although they did possesse great riches. Po­uertie cōteineth pacience, that is to say, when our riches be wyth­drawen frō vs, or perishe by any chaunce, yt we be not angrie with god, nor yet do any thing against his cōmaūdemēt, but that we suffre this iniury or chaunce wyth an equal mind for the loue of god.

☞ Howe many kyndes of forsakynge of ryches be there?

¶ Two. The one is by our elec­tion wythout the commaunde­mente of God, and wythout vo­cation. This forsakinge of ryches is not the worshyppyng of God. Mathewe xv. They worshyppe me in vayne wyth the cōmaun­dementes of men. The other is whiche is commaunded of God and is our vocation, as when ti­rantes compell vs either to leese oure goodes or to forsake the Go­spell. Thys doeth Christe prayse [Page] He that will forsake, faieth he, his field, house. &c. for the gospel sake, that is for the acknowledgeinge of the Gospell, he shal receyue an hūdreth fold. &c. Marke .x. To be shorte, lyke as he doth not prayse them, whiche forsake theyr wyfe and childer, or whych kylle them selfe, euen so doeth he not prayse them whyche forsake their patri­mony, wythout the commaunde­ment of God.

¶Of Chastitie.

What commaundeth it of chastitie?

THe Gospell commaundeth not onely the chastitie of virgins, but also of them whiche be maryed. For matrimo­nie is the commaundemente of God, and al they whiche haue not the gyft of chastitie are cōmaun­ded to mary. i Corhinthians. vii For the auoydyng of fornication let euery man haue his wyfe.

☞What is chastitie?

[Page]☞ Chastitie is not only virgini­tie, but also moderate vse of them whyche be maried. Hebr. xiii. ma­riage is honorable wythe all men and an vndefiled bed, but whore­mongers and adulters wyll the Lorde iudge.

☞ Yet Paule sayeth, as concerninge virgi­nes I haue no commaundement of the Lorde but I gyue councel. &c

¶Paulle iudgeth not any man rather to deserue iustification for virginitye, then for mariage. For boeth they whiche be maried, and virgines muste esteme that they be iustified by the mercye of God and accepted for Christes sake, not for the dignitye of mariage or virginite.

☞Wherefore then do papistes preferre single lyfe?

☞ There hathe euer bene deue­lyshe and fantasticalle spirites, which haue denied that mariage was lawefull vnto Christen men as Tatinus & Hierax. Although [Page] papistes wyll not be thoughte to condempne mariage yet doe they deforme it verye muche, for they dreame yt they doe rather deserue remission of synnes and iustyfi­cation with their single lyfe, then other menne. Afterwarde fayne they that single lyfe is perfection of the Gospell, wherein they doe greately erre. For there haue ben many whyche were maried that were as perfecte (As Abrahame, Isaacke, Iacobe, Dauid &c) as mani virgines. Single life is no perfection, but the perfection of the gospel is to acknoweledge the in firmite of mankind, and to be affrayed, and agayne to be vphol­den with fayth. In suche exerci­ses standeth the perfection of the Gospell, yf there be anye so to be called,

☞Wherefore then doeth Paule prayse and councell virginitie and singlenes?

❧ For a polyticke purpose that [Page] is to saye, yt we may be more redy to learne, to teache & execute the ecclesiasticall offices. So Christe praiseth thē whiche be single whē he sayth. Mat. xix. There be also Eunuches, whiche haue gelded thē selfe for ye gospell sake, yt is, for the cause of learning & teachyng. For it is true that Paule sayeth. He whiche is single, goeth aboute those thynges whiche perteyne vnto the Lorde, that they maye please the Lord. Therfore, let virgins search their powres, and la­bour to liue purely & sincereli, let them auoyed idlenes and ryote, and let them be abstinente, that their herte may be occupied with vertue. But they whiche fal into lustes cōtrary vnto the cōmaun­demente of God, let them knowe that god wyl punish thē. For for­nicatours & adulterers shall not entre into the kingdō of god. Many tymes for the cause of suche: [Page] whole cōmon wealthes be puni­shed, lyke as the Historie of the sodomites and the floude of Noe testifieth. Also god sayeth that he woulde destroye the Cananites, for their vnsearchable & vncleane lustes. Paule sayeth also the pu­nishmente of lustes, to be blynd­nes and dotynge madnes. Ro. i. And careles fleshlines, Ephesia .iiii. And Oseas sayeth: fornica­on, wyne and drunckennes take awaye the herte. Therefore these fayned and forged virgins be oc­casion of synne vnto manie, and the authours of fylthy example.

¶Of the churche

☞What is the churche?

IT is the cōgregation of all thē whiche professe the gospell, and be not excommunicate, where be one wyth the other, as well good as euyll, lyke as the parable of the net caste into the sea teach­eth. Math. xiii. Here vpon be also [Page] tow bodies of the churche descri­bed in the scripture, the one is the bodye of the true churche the other of the church of hypocrites

☞When dyd the churche begynne?

It is certeyne that the churche dyd begyn in the tyme of Adam and after Adam, among al them whiche do professe the Gospell to haue remayned vnto thys day & as yet to be wt thē which profes it

☞Howe many kindes of churches be ther?

¶Two. The false hypocriticall churche and the true churche.

☞Which is the hipocriticall church?

❧That whiche fighteth & war­reth agaynst the true church lyke as ye Iewes dyd pursewe, the prophetes, then after, Christe. Thys calleth Dauid the church of ye maliciouse or enuious. And Esaias discribeth it in these wordes. Cap xxix. This people drawyth nigh vnto me wythe their mouthe an honoureth me wyth their lip­pes: but the hert of them is farre [Page] from me, but they worshippe me in vayne, teaching the doctrines and preceptes of mē. This church is set before thy eyes, because all the workes, al the seruice wher wt it beleueth it selfe to worship god is external, it is ye similitude & vi­siō of ye true church, wt mans tra­dicions in the stead of sincere doctrine worshippyng god wt mouth and lippes onelye, wythout the affections of the hert.

☞What is the true churche?

☞It is the congregation of the righteouse, whiche beleue truely in Christe & be saynctified by the spirit of Christ. Of this speaketh Paule .i. Timoth. iii. The church is a piller or the seate of veritie.

Thys is called catholyke or vni­uersall, because it is no mans po­liticke ordinaūce, appoynted vn­to one place, or certayne tradici­ons of men: but it is the spiritu­all company of the godly, whiche [Page] be dispersed thorowout all the worlde, and yet do they agree at all tymes in the doctrine of the gospell.

Thys churche doth Paule de­clare in these wordes. Ephesi. v. Christe loued his churche or con­gregation so greatly, that he de­liuered vp hym owne selfe for it, that he might sāctifie it, cleansed wyth the lauer of water by hys worde that he myght make it gloriouse vnto hym selfe, wythout spot or wrincle, and that it should be holy and vnreproueable. This churche is not visible, but it is beleued accordynge vnto the ar­ticle of the crede: I beleue the ho­ly catholyke church, the commu­nion of sainctes. Yet hath it cer­tayne tokens whereby it is kno­wen, that is to say the true word of god, and the lawefull vse of sa­cramentes, and the keyes whiche it vseth in the ministringe of the [Page] worde and sacramentes.

☞ But what is to be iuged of them whiche be excomunicate?

¶ They whiche be excommuni­cate be rekened no more membres of the churche, accordynge vnto thys. Math. viii. And if he wyll not heare the churche, take thou him for an Ethnike, and publican

☞ What difference is betwene the hypocri­ticall churche, and the true churche?

☞ Howe muche difference is be­twene the trueth and falsehead, betwene the likenes of truth and the truth it selfe, betwene fayned and forged colour, and true natural colour, so muche difference is betwene the hypocritical churche and the true.

¶ It is certeyne that Hypocri­tes haue the same Gospell and same sacramētes. But thei be not therewyth contente, but brynge in mannes traditions, whiche they compare wyth the Gospell, and make them equalle wyth [Page] the gospell, and manye tymes do prayse it aboue the Gospell, they do not receyue the gospell puerly and sincerelye. These beleue not in theire herte nor yet stand sted­faste, but when tempestes do ryse they fall backe and can not stād. Also the Hypocrites do vse the sa­cramentes vnpurely, makynge an other head then Christ, wher­of they are their ryghtuousnes, sanctifiyng and helpe. They vse the holye goste none other wyse thē a cloke wherwyth they couer their vncleane doctryne, whiche thynge disperseth and troubleth consciences, which in dede is not the worcke of the holy gost, which doeth gather togyther and com­fort consciences. To be short, the Hypocriticall church is a visour, an outward lykenes or shadowe, faulse and deceitfull, pretended, foleyshe, yet neuer the lesse en­uiouse and wythout the knowe­ledge [Page] of the true churche.

Of ecclesiastical pouer.

☞What is the keye or power of ye church?

VVhich consisteth in teach­inge the gospel ministring of the sacramentes, and in excommunicatynge them which be accused of open synnes, and absoluynge them agayne, when they are absolution. Or it is a certayne rule of an howseholde whiche is not by bodily force, but by the worde onely.

For ye kingdome of Christe is spi­rituall, whiche is not ruled wyth the swerde, wepons, & other thin­ges perteining vnto a ciuile kingdome. For Christ ye author of this powre of ye church and institutor hathe deliuered all ciuyle gouer­naunce both frō himselfe because he would not be chosē for a kyng but he conueieth himselfe away. From hys Apostles, when he say­eth, the princes of the people shal [Page] haue dominion ouer them, but so shall not ye.

☞ Howe many kyndes of ecclesiasticall power be there?

¶ Two, of ordre, and of iurisdi­ction.

What is the powre of order?

¶ It is a commaundement of teachyng the gospel, & of shewing remission of synnes, and of mini­stryng the sacramentes to one or mo. Here is it not lawful to bring in any newe doctrine, but the do­ctrine whyche was taughte of Christe muste be set furth lyke as he cōmaundeth in the last Chap­ter of Mathewe: teachynge them to obserue all thynges, what soe­uer I haue comaunded you.

And Paule sayeth, Galath. i. If an angell come from heauen and shall teache you any other gospel then we haue taught you, curssed be it.

☞ What is powre of iurisdiction?

❧ It is the power of excommu­nicatynge [Page] them whyche be accu­sed of open crimes, and agayne of absoluynge them, if they being conuerted, do require absolution. Thys powre oughte not to be ti­rānical, but as christ hath taught Math. xviii. If he wyl not heare the church, take thou hym for an Ethnik. And Paul .ii. Cor. i. We haue no dominiō ouer your faith but we be healpers of your re­ioycynge.

☞ What difference is betwene Eccle­siastical power, and politicke power?

¶ Politicke or ciuile power ma­keth lawes for the defētion of bo­dies, of the diuision of dominiōs, of couenaūtes, & of crimes, & it cō streineth mē with bodely strēgth. Agayne, ecclesiastical power doth minister euerlastinge & spirituall thinges, that is to say, it hath an heauēly doctrine, & it cōstreineth men wyth the worde of God.

Wherefore it doeth not disalowe [Page] nor abolishe ciuile power, but it doeth rather allowe it, & subiec­teth the bodies of holi mē vnto it.

☞ Whē hath the church receiued the keyes?

¶ When Christ sayed vnto Pe­ter. Mathew. xvi To the wyll I gyue the keyes of the kyngdome of heauen. And Mathewe .xviii. What so euer thou shalte bynde vpon earth, it shal be bounde also in heauē. &c. And Iohn .xx. Take ye the holy goste whose synnes so euer ye shall forgyue. &c.

☞ Auayleth not the ministrynge of euyll mi­nisters?

¶ Yes it auayleth. For the word and sacramētes be no ministers, but they belonge vnto Christe, whiche if they be ryghtly mini­stered, the malice of the minister cānot hurt vs. And it is a cōmon saiyng. The life of ye minister doth not chaūge the vertue of ye sacra­mētes, the administring of the sa­cramētes is not of no valure al­thoughe the maners of the mini­sters [Page] be viciouse. But thys muste be vnderstanded of them whiche be euyll not of them whiche be o­pen blasphemers, none other wise then if they were Iewes or Tur­kes, vnto such ought the churche to commit no office.

☞ Is not obedience due vnto ministers of the churche?

¶ Like as obedience is dewe vn­to the worde of God: euen so is it dewe vnto them whiche do mi­nistre it, in so much as belongeth vnto the office, as the scripture doth commaunde, he whiche hea­reth you, heareth me. Luke .x.

What so euer they shall saye, do it. Mathew xxiii. Also obey your rulers. Hebrues xiii.

These sentēces speake of the mi­nistring & thei require dewe obe­diēce vnto the gospel. But thei do not cōstitute a kingdom vnto the teachers without thauthoritie of the gospel. Also obedience is dewe [Page] vnto them in iurisdiction, which thei haue by the authoritie of the Gospell, that is to saye, in know­ing crimes, in hearing the witne­sses, in lawful excōmunicatiō. &c.

¶ Of offension.

☞What is offension?

IT is whē one geueth occasion of synne or euyl exēple to other men, whereby their myndes be troubled, ye is to say, affraied or els inticed vnto suche lyke synne. Or it is the deprauing or peruerting of doctrine, or ye good liuing or the faith & charitie of any mā.

❧How many kindes of offension be there?

☞Two, taken, and geuen.

☞What is offension taken?

¶It is when pharises and hypocrites be offēded either with true doctrine or some necessarie good worke, and they conceiue hatered against the gospel, and godly mē, lyke as the Phariseis dyd hate both the Gospel and the teachers [Page] therof. Thys pharisaicall offence is not to be eschewed, for the commaundemēt doth excuse vs. But it must be vndertakē that the doctrine is true, certeine & profitable vnto the churche. For it is the most greuous syn, to trouble the church of god wt euil, vncerteine and vnprofitable disputations:

☞Geue exemples?

¶The Phariseis & scribes were offended when Christe dyd heale sicke men vpon the sabboth, whē his disciples dyd not washe theyr handes, when they dyd plucke of eares of corne. Euen so be our hypocrites offended because we wyll not suffre them to coniure water salte, wyllowe vowes, herbes and suche lyke trifles &c. Here doeth Goddes cōmaundemente excuse the Godly, for they be commaun­ded of God, to teach holsome and true doctrine. Also necessary wor­kes of mercie, wherby they which [Page] nede maye be holpen. Thys com­maundemente muste be playnely obeyed, nor hypocritical fellowes are not to be regarded accordyng vnto thys: we muste rather obey God then men.

☞What is offence geuen?

¶ It is vngodly doctrine or e­uell exemple whiche annoyeth o­ther, either because they do fol­lowe it, or because men be affray­ed frome the gospell. All vngod­ly doctrines, mennes traditions, which can not be obserued with­out synne: be of thys kynde of o­ffensions. Christe doeth threaten the authour of suche offensions.

Mathewe .xviii. Wo be vnto the mā by whom offēsion doeth come. Therefore these offensions ought wyth all diligence to ve eschewed leste wee be either authours or maintainers of vngodly doctrine or followers of vngodlie seruice or worshippynges.

☞ But what is to be done in indifferent thynges?

¶ Here is the rule of Paule to be obserued, as cōcernyng the vse of libertie (for so cōmmaūdeth he them whiche be learned, Ro. xiiii. Receyue ye hym whiche is weake in fayth. Itē, let al be done for the edification. For we must not vse our liberty amōg thē which haue not as yet hearde the gospel, or a­monge the bretherne whiche be not as yet well cōfirmed, but the exemple of Paule muste be folo­wed. I am made weake sayeth he to them whiche be weake. Item. If meate offende my brother, I wyl neuer eate fleshe. But where the Gospell is declared, and the churche metely wel cōfirmed, the paynefull obseruynge of vnprofi­table traditiōs is not to be requi­red. For Paule, because he would shewe an exēple of libertie: would not circumcise Titus.


workes whereunto Godly promi­ses be made, then maye many sa­cramentes be founde, as prayer shall be a sacrament, for it is a certayne worke of ours, and it hath excellent promises. Iohn .xvi.

What so euer ye shall axe the fa­ther in my name, he wyll geue it you. But aduersities and almesse deedes shall also be sacramentes because they be workes annorned wyth Godly promises. As, geue and it shall be geuen vnto you. Also by muche tribulation muste we entre into the kyngdome of heauen. So the office of rulers, and mariage be eternall thynges anourned with the word of God and promises.

But if we cal sacramentes, ce­remonies or customes instituted in the Gospell, properlie belon­gyng vnto the chiefe promesse in the Gospell, that is remission of sinnes: there be two sacramentes [Page] onely, baptisme, and the supper of the Lorde.

☞ Be there not diuerse opinions concer­nyng the sacramentes?

¶Yes. For there be thre opiniōs.

Fyrst scholemen do fayne that men vsinge the Sacramentes of the newe Testament be iustified by the worke whiche is wrought. Thys opinion is to be hissed out, for it is againste iustification of fayeth. For they iudge a man to be iustified by the vse of the saied ceremonie, althoughe he do not beleue, nor yet haue so muche as one good intention of the herte, so that he be not letted wyth this hindraūce, that is to saye, the ac­tuall purpose of mortall synne.

Seconde, other some do holde that the sacramentes be not to­kens of the wyll of God towarde vs, but onely tokens of oure pro­fession, for we must haue certeine tokens, whereby wee maye be [Page] knowen from other people which be no christians, lyke as a cowle maketh a mōke to be knowen frō other men.

Thyrdly therfore, the true sen­tence and meanynge of the scrip­ture is that the Sacramentes of the newe testament be visible to­kens of the wyll of God towarde vs, appearynge before oure eyes: to the entent thei shoulde admo­nishe vs to beleue the promesse whiche is sette furth in the Go­spell. Sainct Austen sayeth. Sa­cramentum is a visible worde, that is to saye, lyke as the worde is a certayne token, whiche is recey­ued in the eares, so is the Sacra­mente a shewe or picture whiche is set before the eyes. Lyke as the worde is an instrumente where­by the holy goste taketh effecte as Paule sayth. Roma .i. So by the sacramentes the holy gost taketh effecte, when they be receyued [Page] wyth fayth, for they do admonish and moue vs to beleue, lyke as the worde doeth.

☞Wherefore hath Christ instituted sacra­mentes?

¶For oure infirmitie. For the mynde of man after Adams fall is so weake and feble that it can not beleue the plaine word. Therfore Christe moued with oure in­firmitie, dyd geue vnto his word tokens, whereby he mighte heale oure infirmitie, and that by a certayne mutuall agreinge of the worde and tokens, we shoulde be led vnto fayeth towarde the pro­mises of God, as saincte Austen wytnesseth where he sayeth: man before his sinne did se God, vnder stande him and beleue him. After his synne committed man cā not se nor perceiue God vnlesse he be holpen wyth a certeyne meane.

For these causes is the word of God geuen accordyng vnto thys [Page] sentence: lette the worde and the element come together and so let the sacrament be made.

¶Of Baptisme.

☞What is Baptisme?

IT is a token or ceremonie in­stituted of Christe, that is to saye, to be washed wyth water and pronouncynge of the wor­des whiche be ordeyned for the same purpose, that it maye testi­fie vs to be receiued of God and reconciled vnto God.

☞Where is Baptisme instituted?

¶Mathewe, & Marcke the last Chapter. Ye goinge into all the worlde, teache al people baptising them in the name of the father and the sonne and the holy goste. He whiche wyl beleue and is bap­tised, he shalbe saued.

☞For what purpose is it instituted?

☞That we maye stedfastly be­leue oure synnes to be forgeuen vs. For baptisme is a testimonie [Page] and token of remission of synnes and geuyng of the holy goste. For thys cause olde authours called sacramentes also tokens of grace or fauour, that is to saye tokēs of the wyll of God towarde vs. For when we be baptised, the promise of God is written in our bodyes.

¶What doeth baptisme signifie?

¶Repentaunce and remission of synnes, or as sainct Paule sayeth a regeneration or newe byrth, for the dippyng into the water, signieth the olde man to be mortified wyth synne, the commynge vp a­gayne or deliueraunce out of the water, signifieth the newe man to be washed and clensed and re­conciled vnto God the father, the sonne and the holy goste.

For the father receyueth the for his sonnes sake and doth promise vnto the, the holy goste, where­wyth he wyll geue the lyfe and sanctifie the.

☞What is the vse of Baptisme?

❧That we may iudge thorow­out aloure lyfe, that remission of synnes and reconcilynge is sette furth and geuen vnto vs. For al­though we do fall, yet vnto them whiche do amende their lyuyng, the couenaunt whiche we promised vnto God in tyme paste auay­leth and lowseth not the vertue, because the Gospel testifieth that they whiche do amende be forge­uen.

☞ May baptisme be receiued agayne or no?

❧The token oughte not to be receyued or taken agayne for the receyuynge of the ceremonie a­gayne auayleth nothynge. And the token once receyued is a per­petuall note, and a perpetual te­stimonie. Lyke as circumcision once done, was a perpetual wit­nesse of the bonde of God, wryt­ten in the bodies of them whiche were circumcised. Moreouer we [Page] ought to exercise the fayth of this couenaunte wyth ofte callynge it to remembraunce and keepe it so longe as we lyue. Therefore it is sayed, that repentaunce is no­thynge elles, but remembraunce of our Baptisme.

☞What difference is betwene the baptisme of Iohn and of the Apostles?

¶Goeth the Baptisms be the o­ffice and ministerie of the newe testamente, and require fayth in Christ. The baptisme of Iohn did testifie that Christ shoulde come.

The Baptisme of the Apostles testified that he was come, and by that fayeth were as well they whiche Iohn Baptised, as they whiche were baptised of the Apo­stles, sanctified and saued.

But that Iohn sayeth I bap­tise in water vnto repentaunce, but he whiche shall come after me wyll baptise wyth the holie goste. &c. He maketh no difference [Page] betwene the offices or ceremonies but betwene the personnes of the ministers & the person of Christe. For he testifieth that Christe is the Lorde, wherby that baptisme is vertuouse, which woulde geue the holie goste and euerlastynge lyfe, and he professeth hym selfe to be a ministre which geueth on­ly the outwarde signe, and prea­cheth the worde.

¶Of the baptisme of Infantes prouynge that chyl­dren oughte to be baptised.

FYrste Christ sayth Iohn .iii. Vnles a man be renewed by water & the holy goste he can not enter into the kyngdome of God. This sentence is vniuer­sal, and it testifieth that al which shalbe saued ought to be renewed wyth water, yt is to say, to be bap­tised therfore chylder must be baptised also, that thei may be saued.

[Page] ❧Seconde, of the tradicion of the Apostles. For so writeth Ori­gen vpon the sixte Chapter vnto the Rom. The churche receyued a tradition of the apostles, to mi­nistre baptisme also vnto chylder. For they, vnto whom the secretes of the misteries of God was com­mitted, dyd know, that there was natural filthinesse of synne in all men which ought to be abolished by water & the spirite. So doeth Ciprian & Austen proue the bap­tisynge of chylder.

¶Thyrde by the reason whiche is broughte out of the scripture. It is certeyne the kyngdome of God and promise of the Gospell to perteyne vnto chylder. But wythout the churche is no salua­tion. Therefore chylder muste be grafted and planted into the churche, and the token muste be ministered vnto thē which maye testifie that the promise belōgeth [Page] vnto thē. The maior is certeyne for Christe saith: lette the childer come vnto me for vnto suche be­longethe the kyngedome of hea­uen. Also it is not my fathers wil whiche is in heauen that one of these litel ons shall perysh Al­so, the angels of them dooe euer see the face of the father The mi­nor is manyfeste. For there is no saluation wythout the churche, where neyther the worde nor yet the sacramentes be ministred. For the churche is the kyngedome of Christ, in the which christ is effectually by his word and sacramē ­tes. Therefore the conclusion fo­loweth, that chylder oughte to be baptysed, that they receyuynge the signe, may be made membres of the churche, and that God may giue vnto them hys promesse.

☞ But the Anabaptistes obiect, saiyng. Se­ing childer do not vnderstande the worde they can not beleue, wherfore the Sacramentes do not profects them.

[Page]☞ Agaynst this argument fyrst of all muste we sette the example of the Infantes which were cir­cumcised, whiche also dyd not vn­derstand the word and yet auay­led the couenaunte, or bonde, and God did receiue them for his pro­mise sake.

¶ Secondarilye, we muste an­swere, althoughe they do not vn­derstande the worde, yet is it cer­tayne that God taketh effecte in them, accordynge vnto thys: vn­lesse a man be renewed by water &c. Nor it belongeth not to vs, to searche howe God doth worke in thē. It is inough to knowe, that the kyngdome of God doeth cer­taynely perteyne vnto chylder. Wherupon it foloweth, that God taketh effecte in them.

¶Of the Supper of the Lorde.

☞What is the Lordes supper?

[Page]THe supper of the Lorde is a sacramente of Christes bodye and bloude, wherein is called into remembraunce, the offering vp of Christes bodye, and the shedynge of hys bloude for vs, wherein also Christen men gyue thankes to all myghtye God for their redemption.

☞ By how many names is thys sacrament named?

❧ The scripture calleth it the supper of the Lorde, the commu­nion, a Testamente and it is cal­led of the doctours Eucharistia & Sinaris.

¶Wherfore is it called the supper of the lord?

❧ Because lyke as in an other cōmon suppers, breade and wyne do norishe & strenghten mens bo­dies: so Christe whiche is the hea­uenlye breade in thys hys supper norisheth, comforteth, strenghthe­neth and cherisheth oure soules.

☞Why is it called a Testamente?

¶ Because remission of all oure [Page] synnes is promised vnto vs in it thorowe the bloude of Christe.

☞Why is it called communion?

Because it teacheth vs that we ought al to be in loue and chari­tie, and mēbers of one body wher­of Christe is the heade.

☞ Why is it called Eucharistia?

Because we oughte to magnifye hys death, and giue thankes al togither for oure redemption.

☞Saye the wordes of the Lordes supper.

¶ Oure Lorde Iesus Christe in that same nyght wherein he was betrayed, dyd take breade, and when he had gyuen thankes, he brake it and gaue it vnto hys dis­ciples, sayeinge. Take and eate. thys is my bodye, whyche is gy­uen for you. Thys doe in my re­membraunce,

In lyke maner the cuppe also af­ter he had supped, and when he had gyuen thankes, he dyd gyue it vnto them, sayeing, drynke all [Page] of thys. Thys cuppe is the newe testamente in my bloude, whiche is shed for you, and for many in remission of synnes, do this, howe ofte so euer ye shall dryncke it in the remembraunce of me.

What is the principal ende of this supper?

¶ The principal ende of this supper is, that it maye be a token of the promise of Christe towarde vs, monishyng vs and testifying that the benefites of Christe be gyuen vnto vs, and therfore it a­uayleth to stirre vp and confirme our fayeth.

There be also other endes that is to saye, thankesgyuynge, for so greate a benifite. Also that wee maye be prouoked vnto good workes and to eschewe sinne, because we heare nowe that we be made membres of Christes bodye, and that Christ wyl take effect in vs. Also the fruite of loue & charitie must folowe that we one toward [Page] an other do the offices of loue as cōmune mēbres of Christes body.

☞ What is the holsome vse of this supper?

¶ When we hauynge fayeth do vse it, wherby we beleue that the benifites of Christ do truly come vnto vs that is to saye, remissi­on of synnes and that we be tru­ly grafted in Christe, and that he wyll take effecte in vs, as in his owne membres. Thys be­leue causeth the vse of thys Sa­cramente to be holsome vnto vs, and it cōforteth our consciences. And the vse of thys Ceremonie doeth not auayle wythout thys fayeth, lyke as the vnlearned do sometyme Imagine, them selfe to purchase remission of synnes, by the selfe worcke of receyuynge, that is to saye, because they come and do vse the Sacramente with other. Lyke as the Papistes taughte the Messe to auayle by the worcke whiche is wroughte.

☞I reason agaynste the where thou sayests the vse of the Lordes supper to be, to confirme and establishe our fayeth.

¶ No outwarde thyng but one­ly the holye goost doeth confirme oure fayth.

The vse of the supper is an outwarde thynge. Therefore by thys worcke oure fayeth is not confirmed.

I answer vnto the maior: It is true that the holye goste doeth onely confirme oure fayeth, but he doeth vse outwarde tokens, as it were instrumentes wherewith he doeth admonyshe vs, and by them as certayne testymonyes and seales doeth stirre vp and confirme our fayeth, none otherwyse then by the word he admonisheth moueth and stirreth vp our herts to beleue. &c.

What is the worthy preperation, and to whō ought thys sacrament to be ministred?

¶ They come and receiue it worthyly, which doing repentaunce [Page] and beinge afrayed for their syn­nes, do seeke conforte beleuynge that their sinnes be forgeuē accordyng vnto the promise of Christ, and for the cōfirmation and esta­blishynge of thys fayeth, doe vse thys sacrament, as a witneshing or testimonie of remission of syn­nes. And because they muste vse this sacrament which do repente, therfore the churche in tyme past dyd dryue them frome the com­munion whiche were open syn­ners. Nor they oughte not to be admitted vnto the supper of the Lorde, whiche be manifest and o­pen euyl doars, and wyl do no re­pentaunce.

☞ What difference is betwene a sacrament and a sacrifice?

¶ Sacramentum, is a cerimo­nie or token of promission where­by God promiseth or giueth vn­to vs a certeyne thyng. So was circumsicion a certeyne token, [Page] whereby God promised that he woulde receyue the circumcised. Baptisme is a token, whereby God worketh wyth vs, and recei­ueth vs into grace, and he hym selfe doeth in a maner baptise vs, for the minister doeth baptise in the steede of Christe.

☞ Sacrificium, is a ceremonie, or a worcke of oures, whiche we gyue vnto God, wherby we may honour him, that is, that we may testifie vs to acknowledge hym, vnto whome we make suche obe­dience, to be true God, and that for that cause we geue hym suche obedience.

¶Of sacrifices.

☞How many kindes of sacrifices be there?

TWo. The one is called propiciatoriū, that is, whiche obteyneth mercie and ap­peaseth the wrath of God. The o­ther is called Eucharisticū, that [Page] is to saye, of thankes geuynge.

❧ What is sacrificiam propiciatorium?

❧ It is a worcke whyche deser­ueth for other remission of sinnes and euerlastynge punishmente, or a worcke reconcilynge God, or appeasynge his wrath for other men, a satisfaction for synne and euerlastyng death.

☞ And there is only one sacrifice which deserueth remission of sin­nes, that is to saye, the passion or death of Christ. Hebrues .ix. Cer­teyne sacrifices in the lawe were called propitiatoria, not because they deserue remission of synnes before God, but because they dyd siginifie the sacrifice of Christe, whiche was to come.

☞What is a sacrifice of thankes geuing?

¶ Not that which deserueth re­mission of synnes or reconcilyng, but it is done of vs whiche be re­conciled, that for receyuynge of remission of synnes and for other [Page] benifites, we maye gyue than­kes vnto God wyth thys oure o­bedience.

☞Whiche be sacrifices Eucharisticall or of prayse?

¶ In the lawe were, offeringes washinges, restoringe, firste frui­tes, tithes. &c. Nowe by fayeth, preachinge of the Gospel, inuoca­tion, gyuinge of thankes, confessi­on, the crosse, humility, the aduersities, afflictions of sayntes, pra­yer, also all good workes, of holye men. These sacrifices be no satis­factions for them which do them or appliable for other whyche can deserue for them, bye the worcke whyche is wroughte remission of synnes or reconcilynge, but they please God for our fayth sake.

Of thys kynde of sacrifices be ther manye sentences in the pro­phetes and Psalmes. Psalm .li.

A trobeled herte is a sacrifice vn­to god. Psalm .xlvi. Offer vnto [Page] God a sacrifice of praise. And Pe­ter sayeth: ye be a kynde whyche is chosen, an holy priesthode that ye maye offer spiritual sacrifices. And Hebrues .xiii. By hym maye we euer offer a sacrifice of prayse, the fruite of the lippes of them whych do acknowledge his name that is to saye, inuocation, than­kesgeuynge, confession and suche lyke. For in the newe Testament the liuitical worshyppynges and sacrifices be abrogated, and a spi­rituall worshyppe or seruice vn­to God muste succede in the stede of them, that is the ryghtuous­nesse of fayeth, and the fruite of fayth accordyng vnto thys. The true worshyppers shall worshyp the father in spirite and trueth. Iohn .iiii.

¶ Of the crosse and aduersities.

☞What is the crosses

[Page]IT is anye aduersitye gyuen or layed vpon vs by God, not to the entente he woulde that we should perishe, but that he maye cal vs to repentaūce, and exercise our fayth, or it is anye aduersitye or trouble which chaunseth vnto vs, by the certaine counsel & good wyll of God that therby the faith of holye men maye be proued, the loue that they haue toward god maye be knowen, and that the godly maye be adorned wyth an excellēt and notable deliuerance before them whiche do persecute them. The crosse is the felowe or companion of the moste fayethful worde. But aduersities as it is sayed, be sacrifices of prayse, yet to be applied for other accordyng vnto thys of Paule: Euerie one shall take reward according vnto his laboure. Also Abacuc .ii. The rightuous shal liue by his fayth.

☞ Howe shall we conforte oure selues in the crosse and aduersitie?

[Page]☞ In al kyndes of tribulations must we haue in a redynes, foure speciall comfortes.

❧ The fyrst, that we be not pu­nyshed by chaunce but by ye counsel & sufferance of God. Hereunto belōgeth ye knowledge of ye proui­sion of god. Math. x. One of these littel sparowes shal not fall vpon the earth wtout ye wil of mi father but euen al ye heares of your head be nūbred. And ye .i. of the kinges ii. the lord doth mortifie & reuiue ¶Secōdarely, ye god suffreth vs not to be punished to ye intent we should perish but that he may cal vs to repētaūce and exercyse out fayth So Paule .i. Cor. xi. when we be iudged of ye lord we be corrected lest we should be cōdēpned wt thys world. Also pro. iii. The lord doth chastice him whō he loueth.

Hebr. xiii. He doth scourge eue­ry sonne which he receiueth. Apo. iii. I chastice them whom I loue [Page] And Dauid: It is good for me ye thou cast me downe. And Christ. Blessed be thei which morne. Wo be vnto you whych laught nowe &c.

Thirdly, when we se the vn­godly liue in al wealth riches and delite, we our selfe neuer the lesse beinge caste awayes of all men, oppressed wyth great misery, that therfore we be not angrye or take indignacion, but that we obeye God wyth an equall mynde, kno­wynge that these troubles be not tokens of wraugth or reprouing but that we maye be made mem­bers like vnto the image of christ. So Paule. Rom. viii. If we suf­fer wyth Christe, we shall reygne wyth hym, wee muste be made lyke in forme vnto the Image of the sonne of God. And Peter say­eth Iudgement beginneth at the house of Dauid. And Christ say­eth. He whiche wyl folowe me let [Page] hym take hys crosse. And Paule. all that wyll lyue godly, shal suf­fre persecutiō. And Dauid. They which do sowe in sorowe shall re­ape in ioye. &c.

Fourthely that in all these we do receyue and kepe stedefastelye fayeth, that is to saye, that God will be present with vs, and helpe vs, and for his wisdome and goodnes, wyll once deliuer vs. And in thys fayth is god to be called vp­pon, for wee be ofte punished of God, that we maye haue occasion of exercisynge our fayth & inuo­cation. And by thys occasion the knowledge of God is more excel­lente, and it encreasethe in vs, as the example of kynge Manasses doethe teache. That the lorde is god, Which knowledge of god in idlenes, and pleasure and prospe­ritye is forgotten Lyke as ye ex­ample of the children of Israell doeth teach. The people dyd syte [Page] to eate and to dryncke, and dyd ryse vp to playe.

Wherfore doth the scripture so diligent­ly setfurth and intreat these cōfortes?

☞ That we may accustome oure myndes vnto true repentaunce and that we maye learne to suffer aduersities, and erercise our obe­dience and fayeth, & specially that wee maye represse the affections of the mynde, when we be prouo­ked with wronge, we fall into de­sire of reuenging. So Esaias. In silence and hope shal thy strength be. And Christ sayth. In your pa­cience shal ye possesse your hertes Luke .xxi.

¶What is true patience

☞ Not onely to obeye God in ad­uersities, but also to ouer come the indignation of nature whych is feble, or eles certaynelye to re­siste it. And thys vertue is neces­sary in the churche and the com­mon wealth, that is to saye, to for­gyue priuate wronges for the trā ­quility [Page] of ye common wealth, leste contencions bee stirred vp in the churche. Lette vs esteme rather that we oughte to suffer aduersi­ties, then trouble the quietnes of the common wealth for priuat in­iury done vnto vs.

But what euyl worketh impatience?

☞ It is angry wyth God, and it doeth expel, firste obedience, and then after fayth out of the hertes Therfore in great aduersities manye bee altogether blasphemers, and they seke for coūceles agaynst the commaundement of God, lyke as Saul did axe coūsel of a witch Also the sorowe of iniurye ingen­dereth hatred, and doeth prouoke vnto reuengynge. Of the whiche thynge ariseth, not onely priuate discordes, but also sedysions and stryfe in the common wealth. Also herysies, and many other euyles. These muste be farre from a chri­sten man.

¶Of humiliation or Lowlines

☞What is humiliation?

HVmiliation or makynge lowe, is the true feare of God, towarde God, wher­bye consciences affrayede wyth the iudgement of God, cast away al confidence of their owne powere, of theyr owne wysedome or rightuousnes. We haue an ex­ample in Dauid, when he was chidden of Nathan the prophet, he perceyued hys synne, not tru­styng yt he could pease the wrath of god by his owne rightuousnes When he dyde se that he was ex­pelled out of his kingdome, he dyd knowe that it was by the counsel of God, therefore he did not trust yt he was able to kepe the kyngdō withe hys owne power or wysedō.

Of this lowelines is mention made. Esaie .lxvi. Vpon whome shall my spirite reste, but vpon [Page] him which is lowely. And Christ. Blessed be the humble. Therfore they which be lowely be hearde of God Psalme .Ci. He hath loked vpon the prayer of the lowely. &c. They be exalted of god, Luke .i. He hath deposed the mighty from theyr seate, and hath exalted the humble.

The humiliation of Monkes, whiche they haue fayned in out­ward vertues and ceremonies, is plainly Hypocrisie, and it may ra­ther be called pride.

¶Of prayer

☞What is prayer?

IT is a peticion of a certayne thinge of God, with the affecti­on of the herte and wyth fayth and thankes gyuinge vnto God for the benifites receyued. Ther­fore to praye is to speake wythe God and to desire some thynge vpon hym.

☞ Howe manye kyndes of prayer bee there?

[Page]☞ Two. Inuocation or yrayer, and thankes giuinge.

❧ What is inuocation?

It is whereby God is called vp­on in any thyng, or wherby a cer­tayne thynge is axed of God.

Hereunto belonge psalmes which be prayers.

How many thinges be required in in­uocation or prayer,

Foure, The commaundemente of god the promesse, fayeth and the thynge which is desired.

❧ What is the fyrst?

The authoritye of gods com­maundement, whiche commaun­deth vs to praye and cal vpō god. Lete vs learne, that to swere bye the name of God, to steall to com­mitte adultery. &c. bee not onelye sinnes, but also yt it is sinne not to praye, not to require somethynge of god not to loke for helpe in pe­reles, not to gyue thankes for the benifites receyued.

Also it is not in oure choise to praye or not to praye, but it is a [Page] necessarye worcke commaunded of God.

But thou wilte saye, my misbelue & my vnworthynes doth affraye me?

When misbeleue tempteth the resiste it wythe the worde of God Math. vii. Are & it shalbe gyuen you, for euery on whiche axeth receiueth. And Psalm xlix Cal vp­on me in the daye of thy tribula­tion, and I shall heare the. &c.

But when thy vnworthines ac­cuseth the thou shalt remember that the authoritie of godes com­maundement ought not to be de­nied for oure vnworthynes. It were surely a greate madnes, to dispute as concerninge the other cōmaundemētes, that we would not absteine from thefte, murder, adultrye. &c. because we bee not worthie to obei god. What house­father cōmaūdinge his seruāte to do a lawful worke, would receiue such an excuse, if he shuld answere yt he were not worthie to obei him?

What is the seconde?

❧ The promesse of God whiche testyfyethe that oure prayes bee hearde, Iohn .xvi. I saye verilye vnto you, what so euer ye shall axe my father in my name, he wyl gyue it you. And Luke .xi.

Howe muche more wyll your fa­ther which is in heauen, gyue the holy goste vnto them which desire hym. Taulerus sayethe that the herte of man can neuer be so desi­rous to take, but God is muche more desirous to gyue. For he is true, and kepeth his promise.

☞What is the thirde?

☞ Fayethe that is to saye, that we beleue oure synnes to bee for­giuen vs, and oure prayers accep­table vnto god, and that they bee heard for Christes sake, and not to be in vayne, but either to purches deliueraunce frome the presente perell or mytgatynge, or some o­her good thynge. In presente pe­lls we must make thys conditi­on. [Page] If it do not displease god, if he iudge that it be profitable for vs like as Dauid did .ii. of the kyn­ges, xv. If I cā fynd grace in the eyes of the Lorde, he wyll brynge me agayne, But if he shall saye, I am not contente wyth the, I am redye, let hym do as he thynkethe good. So the leper, Math viii. Lord if thou wylt thou cast make me cleane. And Christ sayeth. Fa­ther if it be possible, lette thys cup passe from me, neuer the lesse not as I wyll. &c.

Therfore we ought not to pre­scribe vnto God the maner, nor yet the tyme of oure delyuerance but lyke as Paulle sayethe. That God doeth more for, vs then we ei­ther desire or vnderstande. More ouer oure fayeth muste not waxe faynte, whē those thynges which we axe be not by and by graun­ted, as thoughe God woulde not heare oure prayers, but we muste [Page] knowe that oure fayethe is exer­cised wyth suche prolongynge.

Lyke as God dyd promise a sonne vnto Abraham, yet he prouoke­inge Abrahames fayeth, woulde not fulfill hys promesse vntill his extreme age.

☞ What is the fourth?

☞ The thynge whiche is axed. For oure prayer oughte not to be a vayne blatterynge. But wee must either axe something of god or eles giue him thankes for some benifit receyued.

☞ What is to be axed of hym?

☞ The Scripture doethe com­maunde vs to axe spirituall and bodily benefites priuate thynges and common thinges whyche be presente and those whyche bee to come. Also we be commaunded to praye for the church, that it maye be deliuered frome errours & vn­godlynes, and from euell exam­ples, that thereby mo maye obeye the Gospell and so be saued. Paul [Page] cōmaundeth vs to praye for kyn­ges and rulers, that God maye graunt vs peace. Also we be com­maunded to praye for our liuyng and other bodily necessaries. Like as the prayer of the Lorde doeth conteyne al these.

Of the lordes prayer

☞ What is the praier of the Lorde?

¶ It is a brief forme of praying whiche Christe taught his disci­ples and all fayethfull men. Ma­thew .vi. Whē ye praye saye thus

OVre father whiche arte in heauen. Halowed be thy name.

Thi kingdome come

Thy wyll be done in earth as it is in heauen.

Gyue vs thys daye oure dayely breade.

And forgyue vs oure trespases, as we forgiue them that trespasse agaynste vs.

And leade vs not into temptaciō. [Page] But deliuer vs frō euel, So be it.

The preface is the title. For we call god oure father, dwellinge in heauen wher we loke for no earth­ly heritage, but for heauēly Ioy­es and euerlastynge lyfe.

The firste peticion praeth for the glory of God for the doctryne and goinge forthe of the gospell, that is to saye, that the name of god maye be declared sete fourthe and praysed among al people. For it is greate vngodlines, that the name and honour of oure workes and creatures shoulde bee prefer­red before the glory of god.

The second peticion prayeth for the vertue of the gospell and for oure gouernance, that is to saye that God woulde witsaffe to be­gynne hys kyngdome amonge vs bye the vertue of the holye gooste. And that the kyngdome of the de­uel may be cōfounded and broken.

The third peticion prayeth that [Page] here in erath al pastours, Rulars and subiectes, may do that whiche is acceptable vnto god. Lyke as the Angels in heauen do neuer resist hys wyll.

These three peticions belonge vnto the glory of god, these which folowe doe declare oure wreched­nes and miseries

The fourth praieth for oure li­uinge, peace, defendinge agaynste oure aduersaryes, good fortune in doinge oure busines, bringing vp of childer, to be shorte all com­modites belongynge to thys pre­sent lyfe necessarye as wel for the soule as the body.

The first peticiō prayeth that oure synnes maye be forgyuen vs, and that to be certayne, if we wyl forgyue other. For to the intente we should certaynely knowe that God wyll forgyue vs, he settethe thys worke before vs, that is to saye, that we forgeue thē whyche [Page] do faute vnto vs Wherfore thys peticion teacheth that in euerye prayer we oughte to haue fayeth of remyssion of synnes, and that wee muste take Christe for oure mediator.

The sixte peticion prayeth that wee be not drawen bye the crafte and subtelti of the deuel vnto vn­godlynes and other mischife, leste at the lengthe wee, taken in suche trappes, maye fall into desperaciō The seuenth peticion prayeth, for the deliueraunce from synne and wretchydnes, frome the myserye­es of thys presente lyfe and that euerlastynge lyfe and rightuous­nes may be giuen vs.

The conclusion Amen, is a certi­ficacion of the herte and consci­ence, that we shoulde beleue vs to be heard of the father.

¶ Of the office of Rulers.

☞What is the office of Rulers?

[Page]IT is a godli ordināce ordeined of god, for kepynge of good or­der and peace, to punishe euell doares, and saue them which be innocentes, wher vnto obedience is dewe, not onely, for the auoid­inge of their oth but also for con­sciēce. Or more briefly so. It is e­uerye lawefull power, ordeined a­monge men by god, for the mayn­tenaunce of the good and the pu­nishemente of the euell, and to iudge accordyng vnto ryght and equalnes. Rom. viii.

❧ What is a tiraunt?

He is an euell and vnequalle offi­cer whiche ruleth not accordynge vnto the lawes, but after hys owne vnright desires and malice

☞Is the office of rulers grounded vpon ho­ly scripture or no?

Yes verely. As wel in the olde as newe testament. Gene. viii. Who so euer shall shede mans bloude his bloude shalbe also shede. And Exod. xxi. If anye man doe pur­posely [Page] kyll hys neyghboure thou shalt pull hym from myne altare, that he may dye.

Rome .xiii. Let euerye soule be obediēt vnto the superiour power for there is no power, but it is of God. &c.

i. Peter .ii. Be ye subiecte vnto all rulars which be created amonge men for the loue of god, either vn­to the kynge, as moste excellente or vnto captaynes as they whych be sent of hym.

Math. xxvi. Christe sayde vn­to Peter: he whyche striketh with the swearde shall peryshe wythe the swearde. And Luke .iii. Iohn Baptiste sayeth vnto the souldi­ars, do no man wronge, but be cō ­ent with your wages.

☞ Is then the office of Rulers, the ordinaunce of God?

Yes, The good creature of God. and a thynge not only permitted of god, as those thynges which be euyl are sayd to be permytted. As [Page] warre pestilence. et cetera. But a thing allowed by ye worde of God, instituted & ordeyned of god, like as the mouyngs of the heauens & celestial bodies be ordeined of god, and other creatures.

☞Wherfore then doe so many vngodly and iuell persons spoyl & hold offices & Empies?

¶ Ther must difference be made betwen the persons and the office The office is the worke of God & remayneth, although the persons do abuse ye ordinaūce of God. Like as Nero Iulianus, & suche lyke.

☞Vnto what thynges must the Rulers haue respect?

¶Vnto God, vnto their self, and vnto their Subiectes.

☞Wherfore vnto God?

¶ That thei may knowe what is their deuty, & what God doth requiere of thē, For he requirethe four thinges of them.

Firste, the knowlege of God, that is to say, that thei ought to know him to be God, in whose hand all [Page] powers of the earth be, which gy­ueth ye kingdoms frō one vnto an other, and doth constitute Empi­res, like as Moises saith, Deut x. Dauid .i. Paralip xxx. Daniel. .iiii. The king of Babilon did not acknowledge the Lord to be God, therfore was he driuen out of his kyngdome.

Secondarily ye feare of God, yt thei may fear God in al things, and walke diligentli in his ways. So doth Moyses exhort. Deut. xvii. And Psalm .ii. And Psa. lxx­xii. Pharao the king of Egipt, by­cause he would not feare the lorde God, was striken wt ten plages, & at the lengthe drouned in the sea Saul despising the cōmaūdemēt of God, was casten out of ye kyng­dome.

Thirdly, wysdome which they maye obteine of God, like as So­lomon .iii. Reg iii. Psal. ii. Be ye learned which iudge the earth.

[Page]Fourthly, iudgement & iustice that thei may iudge that whiche is right vpō ye erth. So Moyses Exod. xxiii. Hier. xxii. Deut. xvi. Esai. x Sap. vi. Achab the kyng of Israel, bicause he exercised vn­righttuousnes, againste Naboth, was corrected of the lorde. iii. Of kynges the last chap Camoises ye kyng of the Persians, Caused the false iudge to be flain, in an example of feare vnto al other iudges.

Wherfore vnto their selfe?

¶ That they maye know where they shuld seke comfort in aduer­sities, and that thei be not able to rule al things right in the cōmon wealth wythout ye helpe of God, against so great power of ye deuel which euer goeth about to destroy and desperse kingdoms, And this cōfort standeth in foure thinges, ¶ Firste, in vocacion, that they may know their selfe to be laufullly called vnto the office of a ruler [Page] For this doth speciallye comforte the conscience in aduersities Ab­solom died an euyl death, because he inuaded the kyngdome of hys father, and lykewyse the kynge of Munster.

¶Secondarely, that thei maye know, god to be the authour and leader in this office, and that he vseth officers as instrumentes, & appointeth angels for the gouer­naunce and sauegarde of them, Daniel .xii. Iosue v. Iudi. ii

☞Thirdly that thei maye know God to take Ciuile iustice for the most precious treasure vpō erth, in somuch that he witsafe to call the Rulers by this worde Elohim, Psalm .lxxxii. I haue sayde ye be gods, and that he commaundeth to praye for kynges and Rulers. i. Timoth. ii.

¶Fourthly, that thei euer haue before their eyes, the exāples and historyes of the olde testamente, [Page] how God hath wonderfully dely­uered the rulars frō presēt euels. For an exāple be Abrahā, Ioseph Gedeon, Dauid, Esechias &c.

¶ Contrarye wyse howe he hath destroied those which make insur­rection agaynste the rulars For an example be Chore, Dathā, Absolome, Iudas of Galyle, Theu­das & the vprore of ye husband mē

Wherfore muste they haue respecte vnto their subiects?

¶That thei mai know, bi what meanes they oughte to rule and gouerne their subiects in peace & tranquillity. For they must with one eye haue a respecte vnto God, and wythe the other vnto theyr subiectes.

¶Besid that, that thei take not theyr subiectes as it were brute beastes but as companyons, and felowe heires of euerlastyng lyfe. Then after, that thei defend thē which be pore widowes, fatherles [Page] Childer, them which need whose father and iudge God testifyeth himselfe to be, & that thei know them felfe also to haue a lorde in heauen Colo. iii.

Thirdly, that they promote and definde good mē, and correcte thē whiche be euel, that they whyche be good may haue peace, thē after good brynggyng vp of youthe in lernyng, and fynally Godlynes.

[...] But they must correcte wyth reason, as it is a cōmon saiyng yt thei leese not the more for the lesse that is to saie, that thei do not for the cause of the manne destroye, a whole city of contrey. [...]t is a pro­uerbe He cā not be a rular, which cā not dessemble. For an example is Dauid, which woulde not kyll Ioab the murderer, so long as he lyued. And Augustus was wont to say: To warre is to catch fishe with a golden hoke.

☞What do the Rulares owe vnto their subiects? Thre thinges

[Page]Firste, That they heare wyth an equal minde widowes, fatherles chylder, poremen, and iudge and promote their cause.

¶Second, yt they defende their subiectes, and kepe them in peace that thei promote good men, and punishe ye euyl doers & adourne the common welth with good or­dinaunces and lawes.

☞Thirdly that they institute & prouoke, vnto godlynes, and the knowledge of gods worde. These workes doe greately adourne ru­lars and be acceptable vnto god.

☞What dooe the subiectes owe vnto their rulers?

¶Thre things, tribute, fear, honour and loue. Rom. xiii. Gyue yt is due vnto all men, vnto whom tribute, tribute: vnto whom fear fear, vnto whom honour: honour Be in debt vnto no mā, but loue one another. ¶ Of tribute sayth Christ: Mat. xxii. Gyue vnto the Emperour that is due vnto hym [Page] Of feare, Prou xxiiii. My sonne feare the Lorde and the king, and haue nothynge to do with the se­dicious. Of honour .i. Pet. ii. fear God and honour the kynge.

Is the power of Rulers infinite?

No, for they oughte to commaūd or do nothynge agaynst the lawe of god, or the law of nature. Thei be to blame also when they com­maund anye thynge agaynst the lawes of their kingdōe, or against the fourme of their Empire.

It was not lawfull for Achab to take wrongfully the vyneyard of Naboth the citysen agaynste hys wyl. So is it not lawful for prin­ces to wythdrawe the goodes of their Citisens so much as thei lust and at their owne pleasure. For the citisens bee Masters of their owne goodes. And Ihon Baptist saith be contēt wt your wages. &c

Wherfore, the place of the king­domes right or title in Samuel graūteth not vnmesurable licēce [Page] vnto prynces, But it speaketh of their wages: yt is to saie it graun­tethe them to take wages of the goodes of pryuate men for the ne­cessity of the comon wealthe.

☞But what if they shal commaunde any thing agaynst Godes lawe?

☞Then muste we answer with the apostles: God must rather be obeied then men. For an example be Daniel, the thre Childer, also the Machabies, also the apostles Act .iiii. Thei must rather be mo­nyshed that they oughte to kepe, not only the second table, but the first also, that is, that it belongeth not only vnto rulars to take care for defendyng of the tranquillitie and peace of their citisens, and to wythdrawe and expell wronges from their goodes and bodies: but also to kepe good order cōcernyng religion.

Wherfore the rulers must forbid vngodli seruice, vngodli doctrine Heresies forswearynges, and cō tention [Page] of religiō. Like as not on­ly the Kynges of Israell did, but also of the Gentiles, Nabuchodo­nosor and Darius, whiche made proclamacions, wherein thei dyd forbid that ani blasphemi should be spoken agaynst the God of Is­rael So shall commone wealthes be truely happy, for God in lyke maner wil defend them, and geue thē aboundaunce of al goodnes as he hath sayd: I wyl glorify thē which glorifie me.

☞Be these politicke workes accep­table vnto God?

¶Yes, Domestical and politike workes of thys life, whiche euery one doth according to his vocati­on, be good workes, and in them which be Godli, be ye true seruice of God, for they be workes comaū ded of God, and therfore prophets doo ofte praise these politike wor­kes wherof some be workes of mercy commended aboue facrifices. Esa. i. yseaketh of sacrifices. Who [Page] doth require these things of your handes &c. But of suche polytike workes he saith?

Seke iudgmēt, healpe them whi­che be opressed, defende widowes &c.

And he promysethe therunto re­wardes. If your synnes shall be redde as scarlet, they shalbe made as white as snows Ose. vi. I wyl mercy and no sacrifice. &c.

And of domesticall offices Paule saith .i. Timo. ii. A woman shalbe saued by generacion of childer &c. Here doth he ioyne faithe and the workes of vocacion.

☞Wherfore dooe hipocrites then so greatli prayse monastical workes?

¶They do impudently and sore, greue the cōsciences of many mē for the worke of Ciuile life ought to be preferred before monasticall workes for thre causes.

☞Firste, bycause they be cōmaū ­ded of God and be oure vocation ❧Seconde, They be offices of [Page] Loue, ordeined for the comon pro­fite of al men.

❧Third, Thei be in ieoperdy of ye crosse and commō aduersities, therfore they be exercisynges of faythe. Contrariwise, monastical workes haue no commaūdement of God or vocation, wherfore thei be vnprofitable seruice. Math. xv. They worshippe me in vayne teaching the commaundementes and doctrynes of men. Besyde yt they whyche teache these workes dooe not helpe other, but rather enioye moste pleasaunte idlenes, whose bealy is their God. Rō the last chap. Finalli, thei wil take no payns in the troubles and aduersyties of the comon wealthe. &c. Therfore Ciuile life is muche to bee preferred before monastycall ceremonyes and workes.

¶ Of matrymony

☞What is Matrymonye?

[Page]IT is lawful coupellyng of mā & woman, instituted, vniuer­sally, for the brynging furth of children and auoyding fornicatiō

☞Whose Ordinaunce is it?

It is the ordinaunce of God, for God is ye ordeiner of Matrimony Fyrst by the counsell of God mā is created. Gene. i. Let vs make a man after the similitude of oure owne ymage. Secondarelye, the woman is also created by the coū sel of God. In the same place. It is not good yt the mā shalbe alone lette vs make hym an helper. &c. And he castynge Adam in a slepe, dyd take a rybbe. &c. and thereof buylded a womā. Thirdly he dyd bring hir vnto Adam, and blessed thē: Increase and multiplye, and fyll the earth.

☞Betwene How many may Mariage be made at one tyme?

Betwene two alone

❧ For Matrimony is the lawe­ful coupling of man and woman [Page] And although the examples of ye olde testamente do wytnes, that Poligamia, or hauyng of many wy­ues was vsed, perchaunce for the more encreasing of childer or [...] e [...] ­mitted for other causes: y [...]t ye new testament doth generally forbide it, Christ being the author, which doth call agayne matrymony vn­to the first institution. Math. xix He which made man, made theim man and woman. Gene. ii. They shalbe two in one fleshe.

☞ Wher was it instituted?

In paradise a place most pleasaūt

☞ When was it instituted?

In the begynnyng of the worlde, in the tyme of innocencye when ther was as yet no synne.

¶Wherfore was it instituted?

¶ Fyrste, for the procreation of Childer, that mankynd myght be preserued, Gen. iii. Increase and multiplye &c.

¶ Secondarili, for the auoiding of fornication. i. Corinth. vii. Let [Page] euery man haue his wife, and. E­uery woman hir husband

¶ Thirdly, for the eschewing of Idlenes, that is to say, that they whyche be maryed shoulde haue some thing to do, leste they should synne in idlenes.

¶What is to be done in Matrimonye

¶ Let them whyche be maryed put al their trust in God whyche is ye author and institutor of ma­trymony, Let them lyue togither peaceably and wyth one hert let thē bring vp their Childer which GOD hath sente them, and their houshold in the feare and loue of God, & let thē so vse their goodes that they do not hurt other men.

☞ What is to be suffered? What is the crosse of mariag?

After breakyng of ye cōmaūdmēt God said vnto ye man. Thou shalt eat thy bread in the sweate of thy browes &c.

He sayede vnto the woman thou shalt bryng forthe thy childer in [Page] sorowe. &c. And yet dothe he com­fort them in the crosse. He saye the vnto the mā whils thou be retor­ned into erth whereof thou arte made. &c. He saith vnto ye womā: Thou shalte brynge furthe, but in sorowe. And Paul .i. Timoth ii. The woman shalbe saued bye generation of childer, If she will remayne in faythe.

☞ May matrymony be dessolued or no?

¶ No, for Christe saythe Math. xix. Let mā not separat yt whiche God hathe coupled. Yet when adultery doth chaunce, the bande of maryage is broken, and yt faith which is promissed is also broken, wherfore in such case it is lawfull to separate, according vnto ye doc­tryne of Christe.

☞What are to be obserued in matrymony?

¶ The consente of fathers and mothers, or of them whyche be in their stead Also the consent of the persons whyche make ye contract, Also the lawes of nature, Impe­rial, [Page] and the customes of ye cōtrey. For matrymony perteyneth also vnto Ciuile or politike order. Al­so let them whyche bee maryed thynke, that this kynd of lyfe is acceptable vnto God, & therfore is it anorned with promisses and the worde of God. Also wyth bles­synges as well bodyly as gostly. Psalm Cxxviii. Thou shalt eate the laboures of thy handes, thou shalt be blessed and it shalbe well wythe the. Thy wyfe lyke as a byne tre. &c. Also Matrimony is a token of the spirituall Mariage & felowship which is the churche of Christ Ephe. v.

☞ Is mariage fre for al men?

Yes, before Christes tyme, virgi­nitie was condemned, nor it was not admitted that any should re­mayn virgyns, for the sede which was to come. Because it was vn­certayn of what woman Chryste shoulde be borne. And it was the cursse of the lawe, not to brynge [Page] [...] [Page] [...] [Page] furth seed in Israel. But nowe is Matrimony free .i. Cor. vii. con­cernyng virgins I haue no com­maundemēt. &c. But Christ doth accept three kyndes of gelded mē. Math. xix. These except, noman ought to be without Mariage.

¶Of inuocation of Sayntes.

☞Are saints to be called vpon for mediators?

NO, for Paul saythe: there is one mediatour of God and man, a man Iesus Christ .i. Tim. ii. And Roman. viii. Iesus Christ which was dead, which al­so hath rysen agayne, whiche sit­teth at the ryght hand of hys fa­ther, which also doth pray for vs &c. And .i. Ihon .ii. If any manne shall synne, we haue an aduocate with ye father Iesus Christ, iust. By these sentences is the moost vaine distinctiō confuted, wherbi the papistes teache that there be two mediatours, that is to saye, [Page] one of Redemption, as Christe: And the other of intercession, as sayntes.

☞Ought the sayntes to be worsheped?

¶No. For Christe saithe. Math .iiii. Thou shalt worship thy lord God, and hym alone, shalt thou serue. And. S. Austen in the boke of treue religion. Sayntes are to be honoured for Imitation, not for religion. And we honor Angels with loue not with bon­dage, nor we buylde not temples for them. For sayntes wyl not yt we shal worship them so. For they knowe vs, when we be good to be the temples of God. Therfore it is wel wrytten, that the Angell dyd forbyde the man to worship hym, & tolde hym he should wor­shyp God Apoc xix. And xxii.

¶ Chrisostomus .vi. Homili. De profectu Euangel [...] sayth: with god we nede no patrōs, nor much rū ­nyng vp and downe, to flatter o­ther men But althoughe thou be [Page] alone, and haue no patrone, and if thou wilt thy selfe pray vnto god thou shalt haue thy purpose. For god doth not so expressly graunte when other do praye for vs, as if we should pray our self, although we abounde wythe much synne. For an example is the woman of Cananye, Math xv.

☞Yet by lordes and Earles must we goes vnto the kynges or Princes.

☞Ambrose. Rom. i. Dothe ma­nyfestly confute thys similitude sayinge: lyke as he is ryghtly con­dempned for a trayter, whyche gyueth the honour of a king to an Earle or lorde: So be they also worthy to be accused whych gyue the honour deue vnto the name of God vnto anye creature, and for­saking the Lorde, worshippe their felow seruantes. Nowe then we make suyt vnto the kyng by hys rulars and officers because he is a man, & knoweth not vnto whō he hathe committed the common [Page] wealth. But to obteyne ye fauore of god whych knoweth al things we nede no forspeaker, but a de­uout mynde.

☞ How must we then worship saintes?

We must thinke and speake al­so, most honorably of sayntes. For god wyll wythout doubt that we shall honour thē, whō he hys selfe doth honour. The father doth ac­knowlege them for hys Chylder. The son calleth them brethren & felowe heyres. The holy goste cal­leth them hys temple. Therfore he whych dothe not honour them doth despyse Christ in them, and the grace of God, whereby they haue atteined vnto so great holy­nes and vertue. For what dothe he iudge of the holy Church, whiche wil not honour, our like mē ­bers in Christe, whych be now set at rest & certifyed of euerlasting helth? The old churche did cele­brate the memoryales of sayntes, [Page] it did thanke god for their deliue­raunce, for the grace of god gyuē vnto them, and for their blessed­nes, & for the godly gyftes whych god dyd poure into hys churche by hys sayntes. Wee see also in sayntes, what the grace of god cā do For when we heare thē, which were lyke vnto vs, so myghtely to haue ouercome the world & death we should by & by be prouoked to conceiue the trust of the mercy of god promised in Christ. Thē their Examples dooe inflame vs vnto emitation, yt we praye vnto god for such lyke faythe, and folowe the vertues of the sayntes as our vocation and profession is So is oure fayth in Christe confirmed charity is kyndled, Hope of euer­lastyng lyfe is made stronge, we remember that they be not loste, but sent before vs vnto the life of the worlde to come. Therfore we worshipe them wyth suche kynd [Page] of worship and loue, as we gyue vnto holy men in this lyfe. But with godli honor we nether wor­shipe, nor yet do teache that any other ought to be worshipped but god alone. For the sayntes their selues, or men, or yet Angels will not suffere that to be gyuen vnto them, whyche they knowe is due vnto god only.

Of buryall

☞ Wherupon cometh burieng of the dead?

OF the word of god Gen. iii. Thou art ashes & yu shalt be turned into ashes. By­cause this word. A pha [...] in hebreu signifieth erth which is digged vp, or groūd, like as it is sene, in gra­ues. For thys cause thys honeste Ceremony of buryenge dyd euer remayne in the Synagoge and in the church, & it is a testymony of oure faythe, that we beleue the resurrection of the fleshe, and of our loue toward our neighbours [Page] whych be dead, whom we beleue not to be loste, but only to be sent before vs, nothyng doubtyng but that we shal se al our frendes in the day of the lord, and that they and we shal dwelle togither with Christe for euermore. The gētiles, and specyally the Romaynes, dyd burne their deade bodies.

❧Wher must the place of buryeng be?

Amonge our auncytoryes as wel Iewes as Gentiles, Buryenge was wythout the Cyty. So A­brahā dyd bye a fielde of Ephrom for ye buryieng of his wife Sara, Ge­ne. xxiii. Wher also afterwardes were buried Abraham, Isaac, Ia­cob, and Ioseph. So was ye yonge man whom Christe raysed from death caried out at ye porte Naim, Luke .vii. So Lazarus was bur­yed wythout Bethania. So like­wyse the sepulchre of Christe was wythout Iherusalem, Therfore remayned this worde Efferrie a­monge [Page] latine men that is to saye to be caryed out.

☞How must buryal be celebrated?

¶Buryeng ought to be relygy­ously handled among christen mē for ye vndeceyueable hope of our resurrection. And ye corse must be caried vnto ye Sepulchre, of godli men. And when the body is buri­ed, we ought to remēbre, that we be al dead & dampnable thorowe Adam Then agayne that we be al reuiued in Christe, whych hath restored al vnto vs, whyche Adam before hath corrupted & loste for he hath ben dead for our synnes, whych he hath al clensed & pur­ged by his death & hath abolished our death, and he is made resur­rection & lyfe vnto al them which beleue. He which beleueth in him, althoughe he shalbe dead, yet shal he lyue. And euery one whych ly­ueth & beleueth in him, shal neuer dye, Iohn .xi. Our bodies be mē ­bres [Page] of Christe. Therfore lyke as God hath raysed vp Christe our lorde, & our head, euē so will he raise vp vs by his power .i. Corinth. vi.

¶Of the rysyng again of the dead.

☞What is the resurrection of the dead?

IT is wherin at the laste day al men shal ryse from death, they which be godly vnto euerlastīg lyfe, and they whych be vngodly vnto euerlastyng punishement.

❧How canst thou proue the resurrection of the dead?

☞This article of our fayth is counted the best, for whose cause we professe al the other. Therfore the scripture, & specyally ye newe Testament is ful of testimonies. And to confyrme oure myndes agaynst. Epicures opinions, and to noryshe fear and our fayth, it is good to haue in a redynes, many testymonies, which may testyfye, that we shal rise wyth these same bodies. Math, xxiii. Christe pro­ueth [Page] the resurrection of the dead because God hath sayed, I am the god of Abraham, and the god of Isaac, and the god of Iacob. etc. God sayth he, is not the god of ye dead, but of the liuyng. Therfore it is necessari that holy mē which be dead shall ryse agayne wythe their bodyes.

Also cap. xix. He calleth resurrec­tiō a regeneratiō, whē these bod [...] ­es raised from their graues or se­pulchres shalbe renewed. Luke .xiiii. It shal be restored to the re­surrection of the iuste:

Iohan .vi. This is the will of my father yt euery one which seth the sone & beleueth in him, shall haue euerlasting lyfe, and I will rayse hym vp agayne in the laste daye. Rom. viii. If the spirite of hym whiche raised Iesus from death, do dwell in you, he wyll reuyne your mortal bodies, for the spirite of him which dwelleth in you. In [Page] ye same place. But we also hauing ye first fruits of ye spirite do longe after the election of the childer of god amonge our selues, lokynge for the redemption of our bodies. i. Corinth. xv. He dothe purposly defend this article thorow out ye hole Chap. For he proueth by the resurrection of Christe, that we shal also of necessity ryse agayne. For therfore hath Christe rysen yt he myght ouercome and abolyshe death, and that he myght restore anewe an euerlastynge lyfe vnto them whych beleue.

Lyke as death, sayth he, entered in by man, euen so by man is the resurrectiō of the dead. And like as al be dead in Adā, euen so shal al be reuiued in Christ. ii. Cor. iiii Euer cariing about, ye diyng of Iesu christ in our bodies, yt the life of Iesu might also appere in our bodies If the lyfe of Christ ought to be declared in our bodies, it is ne­cessary [Page] that our bodies deliuered from death and raised vp againe, shall liue an euerlastynge life. If we beleue ye Christ is dead & hath risē againe:Thessa. ii euen so wil god bring thē wyth him whych haue sleped.

☞Brynge forth wytnesse out of the olde Testament.

Esa. xxv. The face of thē which be wrapped in, shalbe deuoured in this hill wherwythe all people be wrapped, and the couering wher­wyth all people be couerede, and death shalbe deuoured for euer­more. The prophet calleth ye face of them whych be wrapped, death & synne wherin al people be wrapped, for deathe before God is as it were a wrappyng in, wherin al ye world is inuolued, but this wrap­pyng in, in the hil Syon, yt is in ye church shalbe abolished frō ye god­ly, for yt is the fruit of the Gospel, that it reuiue thē which be dead. ¶ Esaie. xxvi. The deade shall lyue, My kylled menne shal ryse. [Page] Awake and be mery ye whyche dwel in duste. etc. Go my people, entre into thy chambre and shite thy dores &c. Esech. xxxvii. Loe, I will open your graues, & bring you out of your sepulchres, mi people etc. Iob xix. I know that my redemere lyueth, and in the laste day shall I be raysed from ye erth and I shalbe couered agayne in my Skyn, & in my fleshe I shal fe god my sauiour.

¶ To be shorte this artycle is conteined al ouer in ye promisses & exāples of ye fathers. For bicause delyueraunce and gloryfication is promised vnto holy men, and yet they neuer thelesse be in this lyfe punyshed and in the power of deathe, therfore it is necessary an other life to remayne, wherin they gloryfied, shal lyue euerlast­ingly.

So ye epistle vnto ye Hebrues teacheth, that the fathers of ye old [Page] testament keped the faythe and beleue of resurrectiō. For in faith be they al dead, not receyuyng ye promysses etc. Therfore Iacob commaunded his childer to bury him in ye sepulchre of his fathers And Ioseph commaūded his bo­nes to be caried out of Egipt.

☞Shal al men ryse both good and euel?

The resurrection of al men shall be one & comō, as wel of the god­ly as of the vngodly, but in vn­lyke conditiō. For the godly shal ryse into euerlastyng lyfe but ye vngodlye into iudgement and e­uerlastyng paynes.

☞Proue that the vngodly shal also rise wyth there bodies vnto punishment?

☞Iohn .v. Christe sayth: The hour shall come, wherin all they whych be in theyr graues, shall heare the voyce of the son of man and they whych haue done good shal procede into resurrection of lyfe, but they whych haue done euel into resurrection of iudgmēt [Page] ¶ Daniel .xii. Manye of these whych do slepe in the duste of the earth, shall awake. Some into e­uerlastyng lyfe, and some into E­uerlastyng reproffe that they mai se euermore. ii Corinth. iiii. We must al appeare before the iustice seate of Christe, yt euery one maye make account of his owne deedes, like as he hath done, whether it be good or euel. Math. x. Feare hym whych can, cast both ye body and the soule into euerlasting fire Esai. lxvi. They shal goe forth & se the carcases (that is to saye the bodies) of men, whyche haue bro­ken my commaundementes. The worme of them shal not dye, and the fire shal not be quenched, and al fleshe shalbe ful wyth syght of them.

☞How shal the resurrection be?

¶ Paule .i. Corinth. xv. In the twyncklyng of an eye, in the last trumpet, for the trumpet shall [Page] blowe, and the deade shall aryse vncorrupted, & we shallbe chaun­ged.

☞How shall this alteration be?

¶ That whyche is corruptible (saith he) must be made vncorruptible, and that which is mortalle must be chaunged into immorta­litie, but when that whych is cor­ruptyble shalbe made incorrup­tible, and that whych is mortal shalbe chaunged into immortali­tie. Then shal the word be fulfyl­led whych is wryten, death is de­uoured and swalowed vp in the victory.

☞Howe shall they aryse?

Gloryously wyth all perfection gostely and bodely. Paul .i. Corin xv. Dothe numbre foure giftes of a gloryfyed body, clearnes, po­wer or leithweiknes & quicknes or redines. This body sayth he, is sowne, yt is, is buried in the earth in corruption, infamy, infyrmity, a natural body. It shal aryse in [Page] incorruptiblenes, glory, power a spirituall body.

☞ Shewe a figure of the resurrection by ye creatures?

Behold a corne of wheat, which is casten dry into the earth, and it is not reuyued so that it can not growe, vnlesse it be dead or roten before. Ioh. xii. Christ saith: vn­lesse the corne of wheat. &ct. The corne is sowne into the ground, litle, vile an dry, whych putrified in the earth as it were reuiuing, groweth into a tēdregrasse, anone after cometh stalkes and then the eares. So shal thy sayde bodye, whyche is buryed, at the length aryse, but wyth an vnspeakable beuty. For the ryghteouse shall shyne in the kyngdome of god, as it were the sunne.

☞But what shall come of them whom the last daye shal fynde yet lyuyng in fleshe?

¶ They shall not fall in ye hādes of them which buri the dead. For Paule saythe .i. Thessa. iiii. We [Page] whyche remayne as yet, shalbe also caryed vp wyth them whych be dead before, into the cloudes for the metyng of the lord, in the ayer, and so shal we euer be wyth the lorde.

¶Of the end of the worlde, of the iudgment or ye last day of the lorde.

☞What is the consumation of the world?

IT is whē ye state of this world, and the course of tymes shall passe away, when Summer, winter, day & nyght shall cease, Gene. x.

☞ What is the last iudgement or the day of the lord?

It is whē the lord Iesus Christe in his comyng, wyth great power and maiesty, shall gyue equal & vndenyable iudgement vnto all mē according vnto their workes as well vnto the godly, as the vn­godli, either vnto euerlasting life or euerlasting punishment.

☞How many commings of ye lord be ther?

[Page]¶ The scripture doth teach vs yt there be two comings of the lord, The first was lowly, whē he was incarnate in ye shape of a seruāt, that he myght beare oure sinnes. The other shalbe gloryouse and terrible, when he shal come as ye laste iudge in an vnspekeable ma­iesty, in the end of the worlde, to iudge the quicke and the deade. Augustinus: Christe did come priuily to be iudged, He shal come openly also for to iudge, Act. x. Christ is ordeined of god, ye iudge of the lyuyng and the dead. Acte. xvii He hathe appoynted a daye, wherein he wyl iudge the worlde in equalnes.

Howe shal he come to iudge?

☞ Visibly in a cloude, lyke as he hath ascended vp. Actes. i And in maiestie and glory .i. Thes. iiii. in the voyce of the archaungell and in the trumpet of God.

Wherfore to iudge?

That he may geue vnto the god­ly [Page] euerlastyng lyfe both bodily & gostly, and vnto the vngodly pu­nyshment and euerlastyng fyre. ¶What order of ye last iudgmēt shal ther be? ¶ Certayne tokens shall go be­fore the day of iudgement, Cer­tayne shalbe vpon the same day, and certaine shall folowe.

What tokens shall goe before?

¶ The Empire of Rome shalbe destroyed, The mā of sinne shalbe declared, ii. Thess. ii. Their shall false Christes ryse and false pro­phets. The church of Christe shal suffer most greuouse persecutiōs Math. xxiiii. Ther shalbe tokens in the sunne and mone &c. Luke. xxi. The Gospell shalbe preached in the whole worlde.

☞ What tokens shall appeare vpon the same day?

¶ The cominge of Christ shalbe sodden, like as the fleyng of the lyghtenyng from the east vnto ye west. fyer shall goe before his face Psalm .lxxx. vi. The tokens of ye [Page] sonne of man shal appeare in hea­uen. All dead men shal aryse, as well godly as vngodlye. Christe will deuid the good from the euel and will gyue the last iudgement Mathew .xxv.

☞What token shal folowe?

¶ Visible renewinge of ye worlde Punyshment of the vngodly, life of the godly Euerlasting.

☞Can the houre and the day of the iudge­ment be knowen?

¶ Of that day and houre saythe Christe Mathew .xxiiii. No man knoweth, no not the Angels but mi father alone. And ye .i. Thess. v. The day of the lord like as a thefe vpon the nyght So shall it come when they shal say peace & tran­quillity, then shal the sodden dest­ruction come vpon them.

¶ Of Euerlastyng lyfe What is euerlastynge lyfe?

IT is the euerlastyng taste and fealing of grace and the mercy of god, and peace or euerlastyng [Page] ioy of conscience, in the hertes of the faythfull, Or it is a certayne knowledge of god and oure lorde in Iesu Christe, which begyneth here in faith vnder a sure hope & spirite, & it shalbe openly declared after this lyfe vnto euerlastynge ioyes and an immortall heritage. more breifly so. Euerlastyng lyfe is to know ye true god, and Iesus Christe whō he hath sēt, Ioh. xvii

☞What is euerlastyng deathe?

☞ It is euerlastynge sorow and feare of conscience for the wrath of god.

☞Who hath promised euerlastyng lyfe?

¶ Christe oure lorde.

¶Vnto whome?

¶Vnto them whych beleue. For so hath he said. Ioh. iii. He which beleueth in the son of god hath e­uerlastynge lyfe, but he whyche doth not beleue in the son, he shal not se lyfe, but the wrath of god taryeth vpon him. Iohn .v. Vere­li verely I sai vnto you he which [Page] heareth my word, and beleueth in hym whych hath sent me, he hath euerlastyng lyfe, and he shal not come into iudgement, but he shal passe from death into lyfe.

¶Which be the effects and vertues of euerlastyng lyfe?

¶ Not to fele any more synne & death, but to haue euerlastynge Ioyes and gladnes. Esaie. xxv. And death shalbe vtterly deuou­red, and god shal wipe all tears from the eyes of them, and ther shalbe no more death, nor sorow, nor Crieng &c. Apoc. xxi. Esa. lxv [...]o I create new heauens, and they which were before shalbe no more remembred, nor yet ascend into your hertes, but ye shal re­ioyce & be mery for euermore in those whych I create. Bicause lo I create Iherusalem, gladnes and the people of it reioyce, and they shalbe mery in Iherusalem, and I will reioyce in my people, and ye voyce of weping & wailing, [Page] and the voyce of Cryeng shalbe heard no more in it &c. Also Chap. li. They whych be redemed of the lord, shall returne and come praisinge into Syon and euerlasting ioyes vpō their heads. They shal reioyce and be mery, and sorowe and mornynge shalbe abolished. Psal. iiii. Pore men shall eate & be satisfyed and they shall prayse the lorde whych do seeke for hym, and their herts shall lyue for E­uermore. Psalm .iiii. They shal a­bound wyth corne & wyne. But I wil sleep and take reste, bicause thou lord dost make my dwellyng place sure. Esaie. lxiiii. Ther is no eye whych seeth, but thou alone O God what thou hast prepared vnto them whych loue the.

¶ These testimonies doe declare that euerlastynge lyfe is such a­state, wherin we be delyuered frō synne and death, and from all mi­series and wretchednes, shall liue [Page] in euerlastynge lyghte the treue knowledge of god and shall haue euerlastyng Ioyes and euerlast­ing myrth. Which god graunt vnto vs for ye loue of his sonne Iesus Christe, which liueth and reygneth wyth the father and the holy goste, blessed aboue al thyngs for euer more Amen. ☞ * ☜

Imprinted at London by Iohn Day and Wyllyam Seres, dwel­lynge in Sepulchres Parish at the signe of the Resur­rection a litle aboue Hol­bourne Conduite.

☞ M.D. xlviii. the .v. of October.

Cum gratia & priuilegio ad imprimendum solum.


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