be gyuen for the fulfillyng of the law Other summe haue not the condicioÌ„ 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 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 the 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 vpoÌ„ him and worship hym ⧠Is not the promise of the gospel vniuersal 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 gratis doth not exclud faith but the conditioÌ„ 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 â–ª 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 shal be saued Marce. xvi IteÌ„ 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 corruptyoÌ„ of nature striuyng agaynst the lawe of god ☞ Which be the causes of syne 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 CoÌ„cupiscence of the fleshe is not of the father but of the worlde ☞ If God be not the cause of synne are the contingenâ—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 that our actioÌ„s do come to vasse For god forseeth determineth thiÌ„ges which shall chaunce Yet so that 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 that the wil of Saule do so doth not coÌ„pel it to do other wise he marketh wher he will repres Saule ☞ What is contengentes or changinges It is wherby thynges created in theyr actioÌ„s subiected vnto ceason somtyme be chaunged and altered and they fall in such and such actions and chauÌ„ces 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 oâ— coÌ„sequent as it is necessarie that there be god it is necessary that god be good iust tru wise And this necessity may be called vnchaÌ„gable 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 vnchauÌ„geable wheÌ„ they be once decreed as the deade shall liue againe ether because they folow the causes whyche go before as Ther must be hereses For the deuel enuyeth 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 StotioÌ„s 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 coÌ„pelled 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 offeÌ„ce as papists haue taught whereby for the fall of Adam all men be borne giltye but it is also corruption of mannes nature which folowed Adams fal which causeth that 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 perfectioÌ„ of nature after theyr fall and so folowed corruption And afterwarde 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 corruptioÌ„ ☞ 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 coÌ„cupiscence 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 coÌ„cupâ—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 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 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 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 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 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 be ioyned wyth vertuous liuyng and good workes the 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 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 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 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 that 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 the 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 opeÌ„ adulterie whore huntynge vncleanlynes vncleanes of liuinge Idolatry impoisoning or sorcery hatred chidiges brauilinges desire of glori strife sectes enui murder druÌ„cknes vnmesurable eatiÌ„g 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 diuisyoÌ„ is not so ieopardouse If thou saye some actual synnes be inwarde lyke as affectyoÌ„s 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 ignorauÌ„ce is agaynst conscience as if a man wil not knowe the gospell or wyl not perceiue his dewtye or doetâ— it negligently Such be the faiâ—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 coÌ„mitted agaynst the wyl of God As it is writteÌ„ I wyl not the death 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 iudgemeÌ„t and iustice he shall liue And yet let theÌ„ 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 theÌ„ 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 THis word gratia in scripturs especially in Paull wheÌ„ 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 remissioÌ„ 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 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 that we purchase remissioÌ„ 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. that is to saye for Christes sake And yet is it to be knowen that the giuyng of the holy gost is conioyned with remissioÌ„ of sins that is to saye when we be lyfted vp wyth fayeth whyche maketh in vs the performed obedience Therfore in the stryuynge of our conscience when it seketh for remissioÌ„ of sinnes disputeth of the 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 that 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 coÌ„forte taketh effect that new motioÌ„s be created Therfore both these seÌ„tences must be hold both the newe motioÌ„s ought to be made in vs bi the holigost and that oure conscience neuer the lesse oughte to haue respecte without our selfe to be iustified bi him that is to say that we haue remission of synnes and be accepted vnto euerlastynge lyfe ☞ Whiche be the causes of grace ☞ 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 the cause for the whiche grace is gyuen ☞ Howe chaunceth grace vnto vs. ☞ The instrumeÌ„t 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 theÌ„ which do resyst and in theÌ„ 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 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 wheÌ„ they perceyue that they haue those new lightninges they faine that they wil beleue Also disputatioÌ„s of predestination are to be casten awaye here For lyke as the doctrine of repentauÌ„ce which rebuketh sin is vniuersal ther is an vniuersal commaundement of Christ euen so is the promysse of the Gospell vniuersal commauÌ„ding 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 that 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 the promis is a rewarde to the intente it maye be certayne that is to aye not hauing ought of the 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 that is to saye a newe obedyence toward god inuocatiō feare loue paciēce other vertues Ther be 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 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 the resurrection of the 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 of the holy gooste and euerlastinge life Therfore thys word reward signifieth the 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 the promisse of the gospel iudge that it hath vndoubtedly remission of synnes vndeserued for Christes sake not for any 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 the 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 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 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 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 the lesse we muste receyue
with 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 the worde whereby the holy gost doth moue and it taketh effect Thyrdly our wyll when it is moued of the 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 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 the 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 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 they thinke that they be iustified for the dignitye of the 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 vnderstāded 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 with fayth Therefore the 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 but it excepteth the condicion of our worthynes and it attributeth the cause of the 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 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 with 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 that 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 the law the gospell For the lawe hath also promyses but it graunteth not remissiō of sinnes for nought 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 that 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 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 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 cōdition of our worthynes and merites 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 the 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 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 the 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 the 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 wyth in vs whych is the begynnyng of a new and euerlastynge lyfe but the begynninge of the 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 that 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 that I haue done yet am I not therfore iustified Therfore it is necessari that he iudge the persō to be acceptable for an other thīg 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 the vngodlye For that may mans wyll in a maner performe wythout the holye gost and God requireth it also of 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 cōmaūdemētes Wherefore when inquiry is made of good workes wee muste haue respect vnto the x. cōmaūdemētes it is to be knowen that only they are to be called good works whych ar taught in the .x. cōmaūdemēts For ther must be a testimony of the word of God what works god requyreth whych be acceptable vnto God But it is not to be iudged that 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 the scripture doth rather refuse those workes denieth thē to please god as Christ sayth Thei worship me in vayne with 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 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 that it is impossible to fulfyll the lawe wythout fayeth For seynge it is not sufficiēt to accomplyshe external workes or the 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 the mediator For
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 the history but for the true trust of mercy which purchesseth remission of synnes and cōforteth our 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 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 the 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 the counsel at Nicenum ⧠I beleue in one god father al mightie maker of heauē earth al things visible vnuisible And in one lord Iesus christ the only be gotten son of god borne of hys father before the 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 the 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 the ryght hand of god the father shal come againe with glorie to iudge the quick the dead whose kingdō is wtout end And in that 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 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 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 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 the 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 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 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 the catholyke fayth whiche vnlesse euery man do faythfullye beleue he can not be saued ¶ Of God ☞ What is God 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
ceremonies of the whiche thynges in all ages infinite disputations and coÌ„tentions haue bene How many degrees of christeÌ„ 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 Christe Iohn viii If the sonne shall deliuer you ye shal be 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 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 iustificatioÌ„ 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 discoÌ„modites 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 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 caÌ„ neuer rest For who euer hath obserued al mens tradicioÌ„s 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 ☞ 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 theÌ„ nor the opinion of necessitie be added therto But wheÌ„ vngodly thinges be commauÌ„ded or taught theÌ„ 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 with ceremonies wythout fayth also that necessitie doth excuse vs if we haue impediment whereby we can not vse them as if by some chaunce a certeyne maÌ„ 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 reueÌ„ging of pouertie of virginitie of chastitie Then after sayd they that those workes were perfectnes But these opinioÌ„s 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 desiâ—e 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 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 seÌ„tence 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 coÌ„mon reuengyng that is vnto the office of the rulers So the rulers do resiste force by force wheÌ„ they driue awaye theft and robbery with harnais sweard For wherefore shoulde rulars be necessarye if we should priuately euery one exercise reuenginge Of Pouertie ☞ What commauÌ„deth it of pouertye THe Gospell doeth neyther commmaund nor yet couÌ„sel any man to forsake hys 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 â–ª 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 theÌ„ 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 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 coÌ„firme
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 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 with 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 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 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 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 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 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 shal be saued ☞ For what purpose is it instituted ☞ That we maye stedfastly beleue oure synnes to be forgeuen vs. For baptisme is a testimonie 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 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 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 shal be saued ought to be renewed wyth water that is to say to be baptised therfore chylder must be baptised also that thei may be saued ⧠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 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 on s 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 sacramētes 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 ☞ 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 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 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 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