defended against the detractions and slaunders of those which hold varietie of opinions that is a doctrine of greater labour and circumstance For the accomplishment whereof the hand must be filled not with a short Enchiridion but the breast inflamed with a vehement affection CHAP. 7. In the Apostles Creed and the Lords Praier those three principall positions touching the seruice of God namely Faith Hope and Charitie be contained and most briefly deliuered FOr this matter looke vpon the Creede and the Lords praier Then the which what is there to bee heard or read of greater breuitie or what more easily committed to memorie Because therefore mankinde in respect of sin was pressed down with the heauy burthen of miserie and stood in neede of Gods mercie and that the Prophet foreseeing the time of Gods fauour saith And euery one which calleth vpon the name of God shall besaued for this cause was the Lords praier vsed Howbeit the Apostle after hee had cited that Propheticall testimony to set forth the mercy of God hee forth-with laieth down this also saying How can they call vpon him of whom they haue not beleeued For which cause the Creed was deuised In which two wordes looke vpon these three things Faith beleeueth and Hope and Charitie bee our Orators But without faith these two cannot be by which reason faith also is a partie in our petitions Whereupon it is said How shall they call vpon him of whom they haue not beleeued CHAP. 8. What difference there is betweene Hope and Faith of what things Faith doth consist and of what also Hope Also what Christian Faith did properly appreheÌ„d Finally that the knot and bond of these three vertues namely Faith Hope and Charity was not to be seuered or diuided amongst themselues NOw what can be hoped for which is not beleeued But yet on the contrary something may bee beleeued which is not hoped for For which of the faithfull doe not beleeue that there be punishments ordained for the wicked yet doth he not hope to taste therof Which punishments who so beleeueth may fall vpon himselfe and is inwardly troubled with the horror thereof in the vanishing coÌ„ceit of his own minde that man is more rightly said to feare in this case then to hope Which two wordes Lucan distinguishing doeth thus describe them The feareful man may yet haue hope Howbeit on the other side it is not so properly spoken by an other Poet though he be the better in reputation If I could hope for no more griefe but this Finally diuers in the rules of Grammar doe borrow this word for an example to shewe how improperly it is vsed who say he vsed that word sperare which is to hope for or in stead of timere which is to fear Ther is a faith therefore both of euill things of good because both good and bad be beleeued and that with a cheerefull and not a fearefull faith There is a faith also of things past things present and things to come For we beleeue that Christ died which is already past We beleeue that he sitteth at the right hand of his father which is at this instant We beleeue that he shall come to iudge a thing that shall be A. faith likewise of things appertaining to our selues and also of things concerning other men For euery man beleeueth that he had a beginning and therefore that hee was not from euerlasting whereof there bee many semblable instances Neither do we onely beleeue many things touching other men in matter of religion but likewise also of Angels Hope also is not but of good euents and not also but of things to come properly likewise concerning him who is thought to put a trust and confidence in the same Which being so Faith is to bee distinguished from Hope as well by a difference agreeing with reason as with the sense of the word For as touching those wordes non videre that is to say not to see in that sense Faith and Hope be all one For in the epistle to the Hebrewes which testimony the famous defenders of the Catholique doctrine haue vsed Faith is said to be a knowledge of things which be not seene Although on the other side when any man shall say that he beleeued not either wordes witnesses or any reasons but things present which he plainely saw that is to say grounded his faith thereupon seemeth not to be so absurd â—s that he may be rightly repreheÌ„ded in the sense of the Word out of the which it may be said vnto him Thou didst see therefore thou didst not beleeue Wherupon may be gathered that it is no consequence that the thing is not to be seene which is to be beleeued But indeede wee doe more properly call that faith which as the sacred scriptures haue taught vs is of things inuisible Touching Hope also the Apostle saith that that hope is no hope at all which is of things visible For to what ende doth a man hope in those things which he seeth But if wee hope for those things which wee see not we patiently tarry in expectance thereof Whereas the godly doe beleeue that good things shall fall vnto their portion it is as much to say as they bee hoped for of the good But now what shall I say of Loue without which Faith is of no force for indeed Hope cannot bee without Loue. Finally as the Apostle Iames saith The very Diuels doe beleeue and tremble howebe it they neither hope nor yet loue but rather feare in belieuing that the same shall come to passe hereafter which wee doe hope for and affect For which cause the Apostle Paul doth allow of that faith which worketh by loue and which also cannot bee without hope To conclude therefore neither loue can bee without hope nor hope without loue nor either of them without faith CHAP. 9. For the vnderstanding of Christian Faith the tedious and darke knowledge of naturall causes is not needfull but only the knowledge of that cause which is the efficient of all things the same beeing God that trinitie that is to say the Father Sonne and Holy Ghost WHen the question is therefore What we ought to beleeue in matter of religion in this case the nature of things is not so curiously to be looked into as it is of them whom the Greekes call Naturall Philosophers Neither let it be fearefull to any Christian if hee bee ignorant in some thing touching the force and number of the elemeÌ„ts the motion order and effects of the planets the celestiall globe the kinds and natures of liuing creatures hearbs stones springs riuers mountaines as also of the distances betvveene places and times the signes of imminent stormes and sixe hundred the like matters which they haue found out or else doe impute to their ovvne inuention Because they haue not been the Authors of these things albeit they vvere inducd vvith excellent vvits feruent in desire full of leasure discouering some things by humane coniecture and
yet the first death whereby the soule is compelled to forsake his body nor the second death whereby the soule is not suffred to depart out of the body that shall bee punished should euer haue happened to man if no man had sinned And truely the punishment of such persons shall be most easie who besides the guilt of originall sinne haue not added more thereunto of themselues and amongst those additionall sinnes euerie mans damnation shall be the more tolerable by how much the lesse hee hath sinned in the first life TOVCHING ETERnall life CHAP. 94. That the blessed in the state of eternall life which by Gods mercie they shall obtaine shall most fully perceiue the force of Gods grace WHen the reprobate of Angells and men shall remaine and haue their being in the place of euerlasting punishment then shal the blessed more sensibly feele and vnderstand what the fauour and grace of God hath voutsafed vpon them Then shall appeare in the euidence of things themselues that which is written in the Psalmes To thee O Lord shall I sing mercie and iudgement Because no man is deliuered from euerlasting destruction but by a mercie not due vnto vs by any specialtie of debt nor any againe condemned to eternall death but by a iudgement duely inflicted vpon him CHAP. 95. In the life eternall wee shall knowe why rather they then the other were the chosen of God AT that day it shall bee reuealed which now is concealed as touching the two infants whereof the one through the mercie of God was to bee chosen the other in his secret iudgement to bee refused in which iudgement hee that shall bee elected shall vnderstand what in iustice was due vnto him vnlesse mercy had holpen him why he rather then the other was elected wheÌ„ the cause was alike to both Why miracles or strange works were not done amongst some which if they had beene done such persons should haue repented and yet were done amongst those concerning whom God did know that they would not beleeue For the Lord doth plainely affirme Woe to thee Corazin Wo to thee Bethsaida for if in Tyre and Sidon those great workes had been done which were doâ—e amongst you they had long sithence repented in sacke-cloath and ashes Neither therefore would not God vniustly haue them to bee saued when as they might haue beene saued if they woulde Then shall that appeare in the clearest light of wisedome which the godly in this world doe apprehend by faith That is to say howe certaine immutable and most effectuall the will of God is how much he can do and yet will not and that he willeth not that thing which he cannot performe as also how truely it is sung in the Psalme Our God which is in heauen aboue hath done all things in heauen earth which hee would Which assertion is not true if hee would haue had somthings yet did theÌ„ not and which had been more derogatorie did not therfore accomplish it by reason the wil of man did hinder the performance of that which the omnipotent would haue done And therfore there is not any thing acted vnlesse the omnipotent would haue it so either in suffering it to be done or effecting it himselfe TOVCHING GODS Omnipotencie CHAP. 96. That God is said to be omnipotent because all thinges that bee are by his wil or permission neither can hee bee crossed by any creature NEither ought wee to doubt that God doth well in suffering of euills whatsoeuer to bee done For his permission thereof is not without a iust iudgement And no doubt but that euerie thing is good which is iust Although therefore these thinges which be euill in that they are euill cannot be also good yet is it good that there be not onely good but euill actions also For if this were not good that there should be also euils the Almightie who is good would not by any meanes suffer the same To which Almightie as it is no doubt easie to doe what hee will so is it as easie for him not to permitte that which hee will not haue done Which vnlesse wee doe beleeue it shaketh the verie foundation and beginning of the confession of our faith whereby wee doe confesse that we do beleeue in God the father almightie Neither is he truely called omnipotent for any other cause but because he can doe whatsoeuer hee will Neither is the will of the Almightie interrupted by the will of any creature TOVCHING GRACE and Predestination of the Saints CHAP. 97. The question is whether certaine things which God would haue done may bee crossed by men that they cannot take effect WHeÌ„refore wee are to consider how it is said of God in that which the Apostle most truely affirmed Forasmuch as God would that al should be saued For seeing not all but the most part or greater number is not saued it seemeth therefore that that which God wold haue done is not done mans will forsooth resisting Gods will For when the cause is examined why all bee not saued it is wont to be aunswered because they themselues will not haue it so Which saying cannot bee extended to infants in whom ther is no power to will or nill For that which infants do by instinct of nature if the same were ascribed to their wil when in baptisme they resist and shrinke from that water as much as they can by that reason wee should affirme that they were saued against their wils But the Lord speaketh more plainely in his Gospel talking with the wicked Citie How often sayth he would I haue gathered together thy children euen as the henne doth her chickens and thou wouldest not as though Gods will were ouerruled by mans will and that men being most weake of all creatures by their vnwillingnes hindering the same the most mightie could not accomplish that which hee desired Where then is that his omnipotencie whereby hee did all things in heauen and in earth which hee would if hee would haue brought home the lost children of Israell and did it not Or rather would not that Citie that hee should bringe home her Children and yet notwithstaÌ„nding whether shee would or noe did not the Lorde reduce such of them as hee would for as much as both in heauen and in earth hee did not will certaine thinges and doe them not dooing some other things which hee would haue done but hee did whatsoeuer hee would CHAP. 98. Albeit God can when hee will conuert the euill dispositions of men yet doth hee iustly although hee doe not reforme the same and when hee turneth them vnto him hee doth it of his owne meere grace and mercie WHo moreouer is so wickedly vnwise as that hee will affirme that God cannot make good when hee will the euill dispositions of men which of them hee will when he will and where hee will Howbeit when hee doth it hee doth it of his owne mercy and when hee doth it not he doth it not by reason of
other things againe by historicall obseruation and in those things also which they do appropriate to their owne inuention they do in most matters rather guesse at them then knovv them certainly It is enough for a Christian to beleeue that the cause of all things which bee created either in heauen or vpon earth visible or inuisible is not othervvise then of the goodnesse of the Creator which is the onely and true God and that there is no nature which either hee himselfe is not or else is not deriued from him himselfe beeing the Trinitie that is to say the father and the sonne begotteÌ„ of the father and the Holy Ghost proceeding from the same father hovvebeit one and the selfe same spirit as vvell of the father as of the sonne CHAP. 10. All things were created good of God howbeit not without their mutation or change ne yet absolute nor of one correspondencie amongst themselues OF this absolute correspondent vnchangeable good Trinitie all things vvere created beeing yet in themselues neither absolutely semblably or vnchangeably good hovvbeit euery one of them particularly good and beeing also vnited they are likevvise in that vniuersall body or masse of all-together exceeding good Because of this generalitie and all-together that vvonderfull beauty of the vvorld is composed CHAP. 11. The reason why God doth suffer euils to raigne in the world That euill is none other thing then a priuation of naturall goodnesse which priuation is not a thing of it selfe IN which matter that also which is called euill beeing vvell marshalled and rightly placed doth more visibly commend those things which be called good to the end they might be more plausible and commendable beeing compared vvith those things which be euill For neither vvould the omnipotent God which the infidels also doe confesse in as much as himselfe is vniuersally good by any meanes suffer any euill to bee in his ovvne vvorkes but that also his omnipotency and goodnesse is such as that he maketh that e-euill to be beneficiall vnto vs. For God either in reforming or in punishing of the integritie of nature beeing corrupted and vitious doeth turne it to the good of man By which meanes consequently that which is euill shall not be a perpetuall blemish because it is not any thing when it is purged remooued For what other thing is that which is called euill than a priuacion of that which is tearmed good For it fareth as it is in the bodies of liuing creatures wherein to be infected vvith diseases and hurtes is nothing els but to vvaÌ„t health Neither doeth it fall out when there is a remedie applied that those euils which had gotten possession of the bodie that is to say diseases and hurts should remooue from thence and remain or be else-where but rather that they should haue no beeing at all For that which is called a disease or hurt is not any substance or matter of it selfe but rather a corruption or infection of a carnall substance Seeing therefore flesh is onely that which is called substance certainely there is some good whereunto those euils be accidentall that is to say priuations of that good which is called health Euen so whatsoeuer faults be in the minde they bee the priuations of naturall goodnesses Which when they be cured they be not translated to any other place but they which had a locall beeing haue now no beeing at all seeing they shall not haue any place or abode in that which is cured and made whole CHAP. 12. Albeit all creatures as they be natures be made good by God yet because they be not immutably good certain of them may bee corrupted And that their corruption or vice is nothing els but a losse or depriuation of that good which God did graft in them insomuch is wheresoeuer there is left no sparke of naturall goodnesse there likewise is there abiding no corruption neither is sin or vice predominant solely remaining ALl natures therefore because God their creator is absolutely good and perfect bee also good Howbeit because they be not like as their maker is absolutely and vnchangeably good therefore may that good which is in them be both decreased increased But that diminution of good is that which is called euill although notwithstaÌ„ding howsoeuer it bee diminished something consequently remaineth and is abiding still if nature be not vtterly extinguished whereof it hath a beeing and is nature still For howsoeuer and in what quantitie or measure soeuer nature is yet liuing that good which is called nature caÌ„not be vtterly consumed vnlesse nature her selfe be vtterly extinguished and consumed therefore is nature worthily commended Further if that be incorruptible then without all question is shee much more praise-worthy Now when it is corrupted that corruption therof maketh it therefore euill because it depriueth and spoileth it of all goodnesse whatsoeuer For if it bereaue it not of any good it is not consequently obnoxious or hurtful but it is hurtfull in depriuing it of that which is good As long therefore as nature is corrupted so long is it possessed of a good whereof it is againe dispossessed By which reason if there bee a dramme of good remaining which cannot be cleane put out then without all doubt is nature also incorruptible And againe if it be subiect to continuall corruption there is also a permanent good whereof that corruption hath a power to depriue it Which naturall facultie if that which is called euill shall vtterly and wholy consume by that reason there shall bee no good at all abiding because nature also is dead and extinguished Corruption therefore cannot vtterly abolishe and consume that which is good but by the consumption also of nature All that which is called nature therefore is good beeing great and diuine if it canot be polluted and on the other side little and weake if it be subiect to infection and yet can it not be absolutely denied to be good without note of folly and ignorance Which thing called nature iâ—ut bee vtterly extinguished by corruption neither can that corruption also haue any continuance as hauing no being where no nature is left to harbour or entertaine the same CHAP. 13. Two strange positions maintained contrary to the vulgar opinion the one that there can bee no euill said to be there where there is not any good and the other that good is called euill that is to say one and the selfe same thing is both good and bad BY this agument there is not any euill if there be not any good But good which is void of euill is absolutely good On the other side in whom euill hath gotten a possession in that person good is either more or lesse polluted neither can there bee by any means any euill where ther is no good at all There is a great mysterie therefore herein as wherein because all nature in as much as it is nature is of it selfe good it can haue none other meaning or construction
sinne doe infants die by regeneration but to that which they conceiued in their birth and generation By which reason that which followeth doeth belong also vnto infants where it is said Wee are buried with him by baptisme into his death that 〈◊〉 Christ chose from the dead by the glory of the f 〈…〉 n so wee should walke in newnesse of 〈◊〉 For if we be fellow plants in the resemblance of his death euen so should we bee in the like cale of his resurrection beeing assured thereof because the old man in 〈…〉 with Christ that the bo 〈…〉 sinne might be extinguished whereby wee might bee no longer the setâ—â—ts of sinne For hee that dead is iustified from sinne or 〈◊〉 no sinne And in case wee 〈◊〉 with Christ we beleeue we 〈◊〉 also liue with him beeing assulred thereof because Christ rising from death doeth not now die for euer and that death also had no further power ouer him For in that he died to sinne hee died but once and in that he liueth hee liueth vnto God In like manner thinke you that you are dead to sinne and yet liuing to God in Christ Iesus Out of this doctrine he began to proue that wee ought not to persist in sinne that grace might abound saying If wee bee dead to sinne how shall we liue in it And to shew that we are dead to sinne he addeth saying Doe yee not know that whosoeuer we be which be baptized in Christ Iesu we be baptized in his death He therefore concluded that place as hee began for in such sord he specifieth the death of Christ that he pronounceth Christ died vnto sinne And to what other sinne did he 〈◊〉 but to sinne of the flesh wherein 〈◊〉 as no sinne but a similitude onely or 〈◊〉 and therfore he calleth it by the name of sinne Hee saith therefore vnto those which be baptized in Christ death wherein not onely men but also infants me baptized for also we yowe that is to son 〈◊〉 Christ so 〈◊〉 also to thinke than yee art dead vnto sinne liuing also vnto God in Christ Iesu CHAP. 53. That the crucifying of Christ his buriall resurrection ascension into heauen and sitting at the right hand of his father doe demonstrate what the life of a Christian ought to bee in this world WHat soeuer therefore was actually performed in the crucifying of Christ in his buriall resurrection the third day ascension into heauen and sitting at the right hand of his father was done to that ende that the life of a Christian acted vpon this terrestriall stage should resemble these actions of Christ which were not mystically performed onely by relation but actually indeede suffered For as touching his crosse it is saide to those which will follow him therein They which be Christs haue crucified their flesh with their sins concupiscences And as touching his buriall it is said Wee are also buried with Christ by Baptisme into his death Also concerning his resurrection That as Christ did rise againe from the dead by the glory of his father euen so wee should liue in newenesse of life And as touching his ascension into heauen and sitting at the right hand of his father If ye be risen againe with Christ seeke those things which bee aboue where Christ is sitting on the right hand of God Seeke after celestiall things and not terrestriall For ye are already dead and your life laid vp with Christ in God TOVCHING THE last day of Iudgement CHAP. 54. That article touching the second comming of Christ and the day of iudgement concerneth euerlasting life and saluation NOw as touching that part of our Creede which concerneth Christ inasmuch as hee is to come downe from heauen to iudge both the quicke the dead that matter is not pertinent to our life in this world because it was no part of his actions formerly done but of things to be performed in the ende of the world For it doth concerne vs so â—arre as it agreeth with that saying vsed by the Apostle afterwards When Christ your life shall appeare then shall ye also appeare with him in glory CHAP. 55. The signification of these wordes Liuing and Dead CHrists Comming to iudge the quicke and dead may be taken two waies as namely whether we will vnderstand the liuing to be those whom his second comming shall find in this world not then dead but still liuing in the flesh As also that the dead signifie those which either are dead or shall die before his comming or els that the righteous are those liuing and the vnrighteous those dead because the vnrighteous shall also be iudged For sometimes Gods iudgements are taken in y â— worst sense Whereupon it is said Because they haue liued wickedly they shall rise to their condemnation And sometimes againe it is taken in good part according to that saying Saue me O God for thy names sake and iudge me in thy strength For through that iudgement of God there is a separation of the good from the euill that the good being to be diuided from the euil and the destruction incident to theÌ„ may bee selected to sit at the right hand of God For which cause Dauid cryed out Giue sentence with me O God and in the same vers to expound himself he saith and defend my cause against the vngodly people TOVCHING THE Holy Ghost and the Church CHAP. 56. That the Trinitie might be compleat that article in the Creede is added touching the H. ghost after which consequently in a most conuenâ—ent order is remembred the Church because that is the Temple and house of the Trinitie that is to say of the Father the Sonne and the holy Ghost NOw that wee haue spoken of Iesus Christ the onely sonne of God our Lord and Sauiour as it is briefly laide down in our Creede Wee are consequently so to beleeue in the holy Ghost that thereby the Trinitie may be complete which is God Afterwardes the holy Church is to bee spoken of Whereby we are to vnderstand that the reasonable Creature being a Citizen of that free Citie Ierusalem after commemoration of the Creator which is the eternall Trinitie should bee put downe Because whatsoeuer hath beene said of the manâ— Christ doth appertaine to the vnitie of the person of the onely begotten Therefore to follow the direct rule of the Creede it requireth that the Trinitie may haue a Church as an inhabitant his house God his Temple and the builder his owne Citie All which laied together is in this place to be vnderstood not onely of that part which wandreth in this world from the Sunne rising till the setting of the same praysing the name of the Lord as also after this worldly peregrination is finished which singeth that newe song mentioned in the Apocalips But also is meant of that Church which sithence the fabrication thereof cleaued alwayes vnto God and neuer felt the punishment of her falling from God This part consisting of the holy Angels
to eschue all his deadly eleceipts except God be his guide protectour The difficultie whereof is profitable to this ende lest any man presume too much of himselfe or one man depend too much vpon another but that euerie one should repose his hope and helpe in God Which to do none of the godly certainely make any doubt but that it is our better course by much CHAP. 61. That the Church militant vpon the earth consisteth of the faithfull liuing in this world which also is redeemed by Christes blood and vnder his protection THis part of the Church therfore consisting of the Angels and powers of God shall then as it is be knowen vnto vs when wee are vnited thereunto in the laten day to dwell together in eternall felicitie Wherfore this Church which is farre distant from that by reason of her peregrmation vpon earth is the better knowen vnto vs in that wee be in the same and because also it consisteth of mortall Creatures which wee are And this Church is freed from al sinne by the blood of the Mediator who was without sinne and therefore she vseth this confident speach If God bee with vs who can bee against vs Which God spared not his onely sonne but gaue him for vs generally For Christ suffered not for Angels Howbeit whatsoeuer freedome and deliuerie from destruction mankinde receiued by his death is therefore auaileable for Angels also because hee is likewise after a sort reconciled vnto them after those differences whereof sinne was the cause between men and holy Angels as also for that the number that was impaired by the fall of the Angels was repaired by the redemption of mankind TOVCHING OVR Reconciliation and Peace with the holy Angells CHAP. 62. That all things bee restored by the blood and death of Christ and that thereby the blessed Angels and faithfull amongst men be reconciled IN like manner the holy Angels doe knowe being taught by God through the eternall contemplation of whose truth they are made happie what an infinite supply the sanctitie of that Citie exspecteth from mankinde Whereupon the Apostle saith All things are repaired in Christ which were decayed either in heauen or in earth For as touching the ruine in heauenly things all was made whole againe by Christ in as much as whatsoeuer member was waÌ„ting in heauen by the fall of the Angels was restored out of the inhabitants vpon earth And on the other side they which liue vpon the earth are restored to integritie whereas mortall creatures predestinate to eternall saluation be renewed hauing put off their auncient corruption And so by that sole sacrifice wherein the Mediator was offered vp whereof the manifold sacrifices vsed in the old lawe were but figures there was an attonement made betweene celestiall and terrestiall earthly and heauenly things or creatures Because as the same Apostle saith In him it pleased the fulnesse of the Trinitie to dwell and through him to reconcile all things to himselfe by his bloodshed vniting whatsoeuer either in heauen or vpon earth in the bond of peace CHAP. 63. That peace is the fruit of this reconciliation which peace with God is alwayes aboue our vnderstanding and that also which we haue with the good Angels is a thing whereof wee are not capable in this life although in that to come wee shall vnderstand the same THis peace passeth as it is written all vnderstanding neither can it be knowen of vs vntill wee come where it is For peace is alwayes in that place ioyntly amongst all intellectuall Creatures as also with the Creator therof Which peace passeth as is said all vnderstanding particularly ours not theirs which alwayes see the face of the Father For wee mortall Creatures notwithstanding we haue all the vnderstanding that man can haue yet do we know but in parte our sight in this world being obscurely by a glasse But when wee shall bee associates to the Angels of God Then euen as they shall we also behould those things face to face and beare as charitable an affection towards them as they do to vs because we shall loue them as much as they do vs. And so shall their loue towards vs be made knowne vnto vs because ours shall bee such and as great towards them Neither shall it then passe our vnderstanding But the peace or loue of God which is in heauen towards theÌ„ shall without all doubt exceede both theirs and our vnderstanding For by God the reasonable Creature which is blessed is made happie and not God by the Creature Which being so it followeth vpon that which hath beene said that that saying The peace of God which passeth all vnderstanding is taken in the better sense when in that hee saith all no not the vnderstanding of the holy Angells may bee exempted but onely Gods For his owne peace or loue passeth not his owne vnderstanding TOVCHING REMISsion of sinnes and Iustification CHAP. 64. That remission of sinnes is necessarie to all the godly because although many of them liue without fault in action yet not without sinne NOw when as our sinnes be pardoned then be the holy Angels reconciled vnto vs and at peace with vs. Therfore after memorie made of the Church forgiuenesse of sinnes followeth the same as it is set downe in the order of the Creede For vpon this foundation standeth the Church which is vpoÌ„ earth By this also that is not lost which was lost and found againe For set a-part the gift of Baptisme which was bestowed to redeeme originall sinne whereby that which was vitious in our first birth might bee taken away by our second birth or regeneration freeing vs also from al offences coÌ„mitted in thought word or deede which it meeteth with This great indulgencie therefore I say excepted from whence mans renouation hath his beginning and by which indulgencieâ—al guiltinesse or imputation of sinne as well originall as actuall is satisfied yet the rest of mans life after such time as hee hath vse or reason howsoeuer it excell in fruitfulnesse of good workes cannot run on his course in this world without remission of sinnes because the children of GOD so long as theyliue in the flesh haue conflict with death And albeit it is truely said of them that as many as be led by the spirit of God be the sonnes of God yet are they so prouoked by the spirit of God and as the children of God learne to become his as that also chiefly through the burthen of the bodie being corrupted euen by the weakenesse of their owne spirit and as they are the children of men are they imperfect in themselues sinnefull by reason of certaine humane motions wherin there is a difference as hath beene sufficiently said thereof For it followeth not that because euerie crime is a sinne therefore euery sinne should be a crime Wherfore we say that the life of godly men in this world wherein they liue may bee found to bee without crime but if we should say