without Christe nothing can be acceptable Therefore sayth Christe his selfe wythout me can ye do nothinge Therefore it is necessary that the gospel of Christ be added vnto the doctryne of the lawe and fayth is necessary for the accomplishinge of the lawe So then be good workes done when oure hertes be lifted vp with the Gospel the holy gost mouing and we also consentinge then is the holye goste receiued also and newe spirituall motions are begun in vs Oure hertes after they iudg by fayth that God is mercifull vnto vs for Christes sake that God taketh care for vs wil here vs theÌ„ acknowledge we God the father and we delyuered froÌ„ doubte and desperation do begin to loue God vnfainedly to cal vpoÌ„ him and to put our trust in his helpe against al ieoperdies and periles we take aduersities in good worth fulfil our obedience for the glory of god we helpe oure neyghbours we do the duetye of our vocation more diligentlye and we accomplyshe the exercisyng of godlines chastity diligence in repressing our affections and such lyke Therefore this is the benifite of the doctrine of the gospel when it teacheth of faith it learneth how the holye gooste shal be receyued which stirreth vp in vs newe motions and we vnderstande howe the law is possible as Paul saith the lawe is stablyshed by fayeth ¶ The third Question ☞ Whether new obedience do fulfil the law and be wythout synne or no. Althoughe new obedieÌ„ce be in theÌ„ which beleue as it is sayd yet is it to be knoweÌ„ the sayed obedieÌ„ce to be vnperfect not to be wythout syn but that much infirmity and vice doeth remayne as yet euen in them whyche be santifyed Wherefore this newe begunne obedience so muche as pertaineth vnto it selfe doth not satisfy the lawe nor can not be sette against the iudgemente of God For ther is as yet in holye meÌ„ coÌ„cupiscence whiche is by the owne nature sinne and deserueth death nor it is not idle but engendereth perpetual viciouse affections Therefore holy men can not iudge or esteme them selfe to be iuste and please God for newe obedience sake But they are compelled to seke mercy beleue that they please God onli for Christes sake So perceiue thei that continual repentaunce is required of them and that they haue euer nede of remission of sinnes like as christe requireth repentaunce of all men leste they shoulde be to proude of the confidence of theyr owne dignitie when he sayeth There is ioye with the angelles for one synner whiche doth repentaunce more theÌ„ for nine ninety iuste Therefore the doctryne of oure aduersaries is to be condemned which fayneth that Sayntes be without sinne and concupiscence which they cal an enticemente not to be by it owne nature sin they iudge those whyche be renewed to be iustified bi their own obedieÌ„ce So take thei Christ vtterly awaye and blynde the doctrine of the Gospell ☞ Testimonies that synne remayneth as yet in sayntes i. Iohn i. If we shal saye that we haue no synne we deceyue oure selfe and the trueth is not in vs Romay vii In my fleshe I serue the law of synne c. Rome .x. he hath shitte vp all vnder synne to the entent he myght be mercifull to al Psalme Clxii Enter not in to iudgmente wyth thy seruaunt for no man shal be iustified in thy sighte Psalme Cxxxix If thou shall abserue iniquities O Lord who can continew Psalme .xviii. Who vnderstandeth trespases c Psalme .xxxi. Blessed is the man to whom the Lorde hath not imputed synne Therfore syn might be imputed vnto all men no not the sayntes be wythout syn as it foloweth in the Psalme For thys shall euerye Saynte praye vnto the in dewe season Also the sayntes do acknoweledge these synnes when they praie forgiue vs our fautes c. ¶ The fourth QuestioÌ„ ☞ Seynge that synne remayneth also in Sayntes howe can the newe obedience be acceptable ☞ Hereof is it specially necessary conscieÌ„ces to be instructed in the church bi what meanes our new obedience is acceptable seynge it is vnperfecte falleth much froÌ„ the perfection of the lawe So then is it to be answered This new obedience pleaseth not for the owne dignitie or perfection but for Christe so also the obedieÌ„ce which foloweth or good worckes althoughe they be defyled wyth sinne which remayneth as yet in nature yet be they accepted for Christ that which is viciouse is forgyuen them which beleue for Christ the mediatours sake So is it to be knowen that as well the personne as the worke is accepted for Christe and that thys newe obedience by mercye for hys sake is allowed reputed as thoughe the lawe were satisfied and it is called fulfyliynge of the lawe or righteousnes because we be nowe chyldren and inâ—eâ—iters wyth Christ ☞ Testimonies that this new obedience is acceptable ☞ Rom. viii Nowe is there no condempnatioÌ„ vnto them whiche walke in Iesus Christ etc. Also if ye shal mortify the workes of the fleshe wyth the spirite ye shall lyue Gala. v. In Christ neither circumcision is of any valure But fayeth by loue taketh effect oure loue then is acceptable but so that fayeth be knytte wyth it whyche receyueth before Christe the mediatour Rome xiii He whiche in these thynges serueth Christe he pleaseth God and is allowed of men i. Peter .ii. That ye maye offer spiritual sacrifices acceptable vnto God for Christ etc i. Iohn .iii. Because we kepe hys commaundemeÌ„tes and dooe these thynges before hym whiche be acceptable ¶ The fifte Question ¶ Of the dignitie causes of good workes ¶ Thys doctrine doeth greatelie adorne and commend the endles greatnes of the mercy of god wheÌ„ wee perceyue oure obedyence to please God for Christes sake and to be reputed for the accomplishinge of the lawe and to be adorned with greate prayse and to be called rightuoussenes worshippe sacrifices wherewyth God is honoured also to deserue greate rewardes Wherefore the dignitye of good workes is not to be dimynished but rather amplified that it maye inflame in vs the desyre of wel workynge ☞ Whiche be the causes then which should prouoke vs vnto good workes ¶ Fyue Necessitye dignytye the rewardes whyche are promised exercising of fayeth and the helpe of the holy gost ☞ Whiche is the first cause ¶ The necessitie of good workes ☞ For faith must encrease in vs wyth continuall exercises in inuocation repentaunce and perils accordyng vnto this do the worthy frutes of repentaunce c. For fayeth can not consiste wyth an euell conscience because it is the truste that God is mercyfull vnto vs an euel conscience iudgeth the contrary Also they which do repent but gyue them selfe to viciouse lustes and desires do not kepe their fayth For fayth seketh for remission of synnes it is not delited wyth syn nor the holy gost doth not remayne in them which giue theÌ„sefe to vicious affectioÌ„s according vnto this He that worketh sin is of
the deuel Peter monisheth the same Endeuoure your selfe sayeth he that ye make sure your vocation and election ☞ Which is the seconde cause The dignitye of good workes For although in our great infirmitye we ought not to iudge arrogantly of our selfe yet oure vocation is much to be made of and although our vertues and good workes be not pure and cleane inough yet belōg they vnto the glory of christ Therfore their dignitie is great that we shal knowe that they do greatlye please god adourneth them with honorable titles for thei be called sacrifices the is true worshipinges honours wherw t god is delited Christ sayeth the the father is glorified wyth oure good workes Peter fayeth that we be a holi priesthod ordeined to offer spirituall sacrifices acceptable vnto the father by christ Moreouer seinge good dedes and good works be the giftes of the holy gost it wer an vnthākful an vngodlye herte whiche woulde not know the author Also good workes be sacramentes that is to saye tokēs admonishing vs of the wil of god testifiyng the we haue remission of sinnes and other godly benifites according vnto thys ☞ For geue ye and ye shal be forgeuen ☞ Whiche is the third cause ¶ Rewardes as well bodely as spirituall whyche good workes deserue But althoughe euen in this life rewardes are geuen vnto manye yet because the church is subiected vnto the crosse the most speciall and excellent rewardes shal be gyuen after thys lyfe lyke as Christe sayeth youre rewarde is plētiouse in heauē And Paule sayeth godlines hath promises of thys presente lyfe and of the lyfe to come Which is the fourth cause ⧠Exercisinge of fayth for therfore doeth God adde promises vnto the workes that we should exercise oure fayeth by suche occasions we shoulde thinke that therfore we ought to giue almesse because that duetye pleaseth God and we shoulde beleue that God will in lyke maner be benificiall and good vnto vs. Lyke as the exāple of the widowe of Sarepta teacheth vs .iii. Regum .xvii. ☞ Whiche is the fyfte cause ☞ That they whiche gooe delygently aboute to do good workes be holpen of the holye gooste and preserued leste the deuell shoulde drawe and entice them into daingerousse errours vngraciousse mischieffes Therfore christ saith I will not leaue you fatherles This benifit of god cā no mans mouth prayse inoughe For the craftes and wyles of the deuel cā no mans wisdome eschewe without the helpe of the holy gost Therefore let these causes stirre vp and prouoke vs vnto good workes ⧠But what of euel workes Do they hurt vs or no ☞ Yes Fyrste of all they deserue the wrath of god and euerlasting dampnation Secondarely they deforme the Gospel and the glorye of God as he sayeth For youre sake is the name of god euell spokē of amōg the gentiles Thirdlye they haue presente punishmente the tiranny of the deuel which hath the vngodly in his power and doeth driue thē to al kyndes of errours myschefe Ther foloweth also vodely punyshmēte warre and other wrechednes and miseries Moreouer all spirituall exercises be hindered faith is dead in thē which giue thē self vnto vices Finally that whych is most horrible sinnes deserue hardening of the hert sīnes be punished with more mischeuous synnes These causes are diligently to be considered to the entent we should caste out of our hertes fleshly surenes or cōfidēce that we shuld learne to feare the wrath of God stire vp our selfe vnto good workes ▪ ☞ Do good works deserue euerlasting life ☞ I answere Some althoughe they graūt the good workes do not deserue remissiō of sins yet afterwardes they Imagine that good works deserue the euerlasting life in thē which be renued but it is not to be iudged the euerlastīg life is giuē for the clēlines dignity of those works but it is the vndeserued benifit or reward it is giuē bi mercy for Christes sake And the cause is the oure obedience is euer as yet vncleane or it pleaseth not for it owne sake but by Christe doth it please And ther is no man which is so mad or impudēte if he serche hys owne conscience that dare be so bolde as to affirme that his good dedes be worthy euerlastynge lyfe for them So sayeth Paul I am nothyng gilty in my cōscience yet am I not iustified therefore If Paul nowe holy and ful of good worckes denyeth hym selfe to be Iustifyed wyth them he iudgeth muche lesse that they deserue euerlasting life Also Christe sayeth when ye haue done all which be commaūded you saye yet ye be vnprofitable seruātes Rom. x. He hath shyt vp all vnder syn that he myghte be mercifull vnto all Nor we maye not suffer thys to be mocked wyth the subtyll cauillacyons whereby they fayne Sinecdochine that is to say althoughe good works be not the whole meryte yet be they partely and lesse principall merite For so shoulde fayth leane vpon that sayed parciall merite whiche is impossible For it is a contrary saiyng to esteme that we receyue euerlastynge lyfe for nothynge by mercye for Christes sake and then to Imagine that our obedyence deserueth euerlasting life And that same partyall if so be ther were any such yet should it be vtterli shakē of of vs in the battell of conscyence when wee shoulde perceyue oure obedyence not to be suche as it ought to be To be shorte none of our merites can be sette agaynste the iudgemente of god for the lawe dooeth euer accuse vs and condempne vs of synne As Paule sayeth The power of synne is the lawe But thankes be vnto god whych gaue vs the victory by Christ c. Therefore so is it to be iudged althoughe oure obedience be not the merite of euerlasting lyfe nor we are not saued by it but for Christes sake wythout our deseruinges yet it is our deuty which must necessarily folowe and it deserueth rewardes boeth bodelye and gostly which shall be gyuen vs partely in thys lyfe and partely after this life as Christe sayeth Gyue and it shal be gyuen vnto you ☞ Wherefore then is euerlastynge lyfe called a rewarde as it is sayed he shall gyue vnto euerye one accordyng vnto hys workes c ▪ I answere it is a phrase of the lawe whiche descrybeth in what state they shal be to whome euerlastynge lyfe is gyuen and it sayeth that euerlastynge lyfe is gyuen to them whyche be iustifyed For when the lawe speaketh of workes it meaneth the ryghtuousnes or vnrightuousnes of Euerye one So speaketh the lawe as thoughe we had fulfylled the lawe wyth oure obedyence and were so rekened iustyfyed and it promyseth euerlastynge lyfe vnto them whyche be iustifyed But in the meane tyme we must learne in the Gospel that by fayeth frely we receyue imputīg of ryghtuousnes for christes sake that euen so as we oure selfe had fulfilled the lawe Therefore because ryghtuousnes or fulfyllynge of the law is imputed vnto vs therfore is
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
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
moste excellente or vnto captaynes as they whych be sent of hym Math. xxvi Christe sayde vnto Peter he whyche striketh with the swearde shall peryshe wythe the swearde And Luke .iii. Iohn Baptiste sayeth vnto the souldiars do no man wronge but be coÌ„ent with your wages ☞ Is then the office of Rulers the ordinaunce of God Yes The good creature of God and a thynge not only permitted of god as those thynges which be euyl are sayd to be permytted As warre pestilence et cetera But a thing allowed by the worde of God instituted ordeyned of god like as the mouyngs of the heauens celestial bodies be ordeined of god and other creatures ☞ Wherfore then doe so many vngodly and iuell persons spoyl hold offices Empies ¶ Ther must difference be made betwen the persons and the office The office is the worke of God remayneth although the persons do abuse the ordinauÌ„ce of God Like as Nero Iulianus suche lyke ☞ Vnto what thynges must the Rulers haue respect ¶ Vnto God vnto their self and vnto their Subiectes ☞ Wherfore vnto God ¶ That thei may knowe what is their deuty what God doth requiere of theÌ„ For he requirethe four thinges of them Firste the knowlege of God that is to say that thei ought to know him to be God in whose hand all powers of the earth be which gyueth the kingdoms froÌ„ one vnto an other and doth constitute Empires like as Moises saith Deut x. Dauid .i. Paralip xxx Daniel .iiii. The king of Babilon did not acknowledge the Lord to be God therfore was he driuen out of his kyngdome Secondarily the feare of God that thei may fear God in al things and walke diligentli in his ways So doth Moyses exhort Deut. xvii And Psalm .ii. And Psa lxxxii Pharao the king of Egipt bycause he would not feare the lorde God was striken with ten plages at the lengthe drouned in the sea Saul despising the coÌ„mauÌ„demeÌ„t of God was casten out of the kyngdome Thirdly wysdome which they maye obteine of God like as Solomon .iii. Reg iii. Psal ii Be ye learned which iudge the earth Fourthly iudgement iustice that thei may iudge that whiche is right vpoÌ„ the erth So Moyses Exod. xxiii Hier. xxii Deut. xvi Esai x Sap. vi Achab the kyng of Israel bicause he exercised vnrighttuousnes againste Naboth was corrected of the lorde iii. Of kynges the last chap Camoises the kyng of the Persians Caused the false iudge to be flain in an example of feare vnto al other iudges Wherfore vnto their selfe ¶ That they maye know where they shuld seke comfort in aduersities and that thei be not able to rule al things right in the coÌ„mon wealth wythout the helpe of God against so great power of the deuel which euer goeth about to destroy and desperse kingdoms And this coÌ„fort standeth in foure thinges ¶ Firste in vocacion that they may know their selfe to be laufullly called vnto the office of a ruler For this doth speciallye comforte the conscience in aduersities Absolom died an euyl death because he inuaded the kyngdome of hys father and lykewyse the kynge of Munster ¶ Secondarely that thei maye know god to be the authour and leader in this office and that he vseth officers as instrumentes appointeth angels for the gouernaunce and sauegarde of them Daniel .xii. Iosue v. Iudi. ii ☞ Thirdly that thei maye know God to take Ciuile iustice for the most precious treasure vpoÌ„ erth in somuch that he witsafe to call the Rulers by this worde Elohim Psalm .lxxxii. I haue sayde ye be gods and that he commaundeth to praye for kynges and Rulers i. Timoth. ii ¶ Fourthly that thei euer haue before their eyes the exaÌ„ples and historyes of the olde testamente how God hath wonderfully delyuered the rulars froÌ„ preseÌ„t euels For an exaÌ„ple be AbrahaÌ„ Ioseph Gedeon Dauid Esechias c. ¶ Contrarye wyse howe he hath destroied those which make insurrection agaynste the rulars For an example be Chore DathaÌ„ Absolome Iudas of Galyle Theudas the vprore of the husband meÌ„ Wherfore muste they haue respecte vnto their subiects ¶ That thei mai know bi what meanes they oughte to rule and gouerne their subiects in peace tranquillity For they must with one eye haue a respecte vnto God and wythe the other vnto theyr subiectes ¶ Besid that that thei take not theyr subiectes as it were brute beastes but as companyons and felowe heires of euerlastyng lyfe Then after that thei defend theÌ„ which be pore widowes fatherles Childer them which need whose father and iudge God testifyeth himselfe to be that thei know them felfe also to haue a lorde in heauen Colo. iii. Thirdly that they promote and definde good meÌ„ and correcte theÌ„ whiche be euel that they whyche be good may haue peace theÌ„ after good brynggyng vp of youthe in lernyng and fynally Godlynes â— But they must correcte wyth reason as it is a coÌ„mon saiyng that thei leese not the more for the lesse that is to saie that thei do not for the cause of the manne destroye a whole city of contrey â—t is a prouerbe He caÌ„ not be a rular which caÌ„ not dessemble For an example is Dauid which woulde not kyll Ioab the murderer so long as he lyued And Augustus was wont to say To warre is to catch fishe with a golden hoke ☞ What do the Rulares owe vnto their subiects Thre thinges Firste That they heare wyth an equal minde widowes fatherles chylder poremen and iudge and promote their cause ¶ Second that they defende their subiectes and kepe them in peace that thei promote good men and punishe the euyl doers adourne the common welth with good ordinaunces and lawes ☞ Thirdly that they institute prouoke vnto godlynes and the knowledge of gods worde These workes doe greately adourne rulars and be acceptable vnto god ☞ What dooe the subiectes owe vnto their rulers ¶ Thre things tribute fear honour and loue Rom. xiii Gyue that is due vnto all men vnto whom tribute tribute vnto whom fear fear vnto whom honour honour Be in debt vnto no maÌ„ but loue one another ¶ Of tribute sayth Christ Mat. xxii Gyue vnto the Emperour that is due vnto hym Of feare Prou xxiiii My sonne feare the Lorde and the king and haue nothynge to do with the sedicious Of honour .i. Pet. ii fear God and honour the kynge Is the power of Rulers infinite No for they oughte to commauÌ„d or do nothynge agaynst the lawe of god or the law of nature Thei be to blame also when they commaund anye thynge agaynst the lawes of their kingdoÌ„e or against the fourme of their Empire It was not lawfull for Achab to take wrongfully the vyneyard of Naboth the citysen agaynste hys wyl So is it not lawful for princes to wythdrawe the goodes of their Citisens so much as thei lust and at their owne pleasure For the citisens bee Masters of their owne goodes And
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
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
Ihon Baptist saith be conteÌ„t with your wages c Wherfore the place of the kingdomes right or title in Samuel grauÌ„teth not vnmesurable liceÌ„ce vnto prynces But it speaketh of their wages that is to saie it grauntethe them to take wages of the goodes of pryuate men for the necessity of the comon wealthe ☞ But what if they shal commaunde any thing agaynst Godes lawe ☞ Then muste we answer with the apostles God must rather be obeied then men For an example be Daniel the thre Childer also the Machabies also the apostles Act .iiii. Thei must rather be monyshed that they oughte to kepe not only the second table but the first also that is that it belongeth not only vnto rulars to take care for defendyng of the tranquillitie and peace of their citisens and to wythdrawe and expell wronges from their goodes and bodies but also to kepe good order coÌ„cernyng religion Wherfore the rulers must forbid vngodli seruice vngodli doctrine Heresies forswearynges and coÌ„tention of religioÌ„ Like as not only the Kynges of Israell did but also of the Gentiles Nabuchodonosor and Darius whiche made proclamacions wherein thei dyd forbid that ani blasphemi should be spoken agaynst the God of Israel So shall commone wealthes be truely happy for God in lyke maner wil defend them and geue theÌ„ aboundaunce of al goodnes as he hath sayd I wyl glorify theÌ„ which glorifie me ☞ Be these politicke workes acceptable vnto God ¶ Yes Domestical and politike workes of thys life whiche euery one doth according to his vocation be good workes and in them which be Godli be the true seruice of God for they be workes comauÌ„ded of God and therfore prophets doo ofte praise these politike workes wherof some be workes of mercy commended aboue facrifices Esa i. yseaketh of sacrifices Who doth require these things of your handes c. But of suche polytike workes he saith Seke iudgmeÌ„t healpe them whiche be opressed defende widowes c. And he promysethe therunto rewardes If your synnes shall be redde as scarlet they shal be made as white as snows Ose vi I wyl mercy and no sacrifice c. And of domesticall offices Paule saith .i. Timo. ii A woman shal be saued by generacion of childer c. Here doth he ioyne faithe and the workes of vocacion ☞ Wherfore dooe hipocrites then so greatli prayse monastical workes ¶ They do impudently and sore greue the coÌ„sciences of many meÌ„ for the worke of Ciuile life ought to be preferred before monasticall workes for thre causes ☞ Firste bycause they be coÌ„mauÌ„ded of God and be oure vocation ⧠Seconde They be offices of Loue ordeined for the comon profite of al men ⧠Third Thei be in ieoperdy of the crosse and commoÌ„ aduersities therfore they be exercisynges of faythe Contrariwise monastical workes haue no commauÌ„dement of God or vocation wherfore thei be vnprofitable seruice Math. xv They worshippe me in vayne teaching the commaundementes and doctrynes of men Besyde that they whyche teache these workes dooe not helpe other but rather enioye moste pleasaunte idlenes whose bealy is their God RoÌ„ the last chap. Finalli thei wil take no payns in the troubles and aduersyties of the comon wealthe c. Therfore Ciuile life is muche to bee preferred before monastycall ceremonyes and workes ¶ Of matrymony ☞ What is Matrymonye IT is lawful coupellyng of maÌ„ woman instituted vniuersally for the brynging furth of children and auoyding fornicatioÌ„ ☞ Whose Ordinaunce is it It is the ordinaunce of God for God is the ordeiner of Matrimony Fyrst by the counsell of God maÌ„ is created Gene. i. Let vs make a man after the similitude of oure owne ymage Secondarelye the woman is also created by the couÌ„sel of God In the same place It is not good that the maÌ„ shal be alone lette vs make hym an helper c. And he castynge Adam in a slepe dyd take a rybbe c. and thereof buylded a womaÌ„ Thirdly he dyd bring hir vnto Adam and blessed theÌ„ Increase and multiplye and fyll the earth ☞ Betwene How many may Mariage be made at one tyme Betwene two alone ⧠For Matrimony is the laweful coupling of man and woman And although the examples of the olde testamente do wytnes that Poligamia or hauyng of many wyues was vsed perchaunce for the more encreasing of childer orâ— eâ—mitted for other causes yâ—t the new testament doth generally forbide it Christ being the author which doth call agayne matrymony vnto the first institution Math. xix He which made man made theim man and woman Gene. ii They shal be two in one fleshe ☞ Wher was it instituted In paradise a place most pleasauÌ„t ☞ When was it instituted In the begynnyng of the worlde in the tyme of innocencye when ther was as yet no synne ¶ Wherfore was it instituted ¶ Fyrste for the procreation of Childer that mankynd myght be preserued Gen. iii. Increase and multiplye c. ¶ Secondarili for the auoiding of fornication i. Corinth vii Let euery man haue his wife and. Euery woman hir husband ¶ Thirdly for the eschewing of Idlenes that is to say that they whyche be maryed shoulde haue some thing to do leste they should synne in idlenes ¶ What is to be done in Matrimonye ¶ Let them whyche be maryed put al their trust in God whyche is the author and institutor of matrymony Let them lyue togither peaceably and wyth one hert let theÌ„ bring vp their Childer which GOD hath sente them and their houshold in the feare and loue of God let theÌ„ so vse their goodes that they do not hurt other men ☞ What is to be suffered What is the crosse of mariag After breakyng of the coÌ„mauÌ„dmeÌ„t God said vnto the man Thou shalt eat thy bread in the sweate of thy browes c. He sayede vnto the woman thou shalt bryng forthe thy childer in sorowe c. And yet dothe he comfort them in the crosse He saye the vnto the maÌ„ whils thou be retorned into erth whereof thou arte made c. He saith vnto the womaÌ„ Thou shalte brynge furthe but in sorowe And Paul .i. Timoth ii The woman shal be saued bye generation of childer If she will remayne in faythe ☞ May matrymony be dessolued or no ¶ No for Christe saythe Math. xix Let maÌ„ not separat that whiche God hathe coupled Yet when adultery doth chaunce the bande of maryage is broken and that faith which is promissed is also broken wherfore in such case it is lawfull to separate according vnto the doctryne of Christe ☞ What are to be obserued in matrymony ¶ The consente of fathers and mothers or of them whyche be in their stead Also the consent of the persons whyche make the contract Also the lawes of nature Imperial and the customes of the coÌ„trey For matrymony perteyneth also vnto Ciuile or politike order Also let them whyche bee maryed thynke that this kynd of lyfe is acceptable vnto God therfore is it anorned with