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
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
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
What is the principal ende of this supper ¶ The principal ende of this supper is that it maye be a token of the promise of Christe towarde vs monishyng vs and testifying that the benefites of Christe be gyuen vnto vs and therfore it auayleth to stirre vp and confirme our fayeth There be also other endes that is to saye thankesgyuynge for so greate a benifite Also that wee maye be prouoked vnto good workes and to eschewe sinne because we heare nowe that we be made membres of Christes bodye and that Christ wyl take effect in vs. Also the fruite of loue charitie must folowe that we one toward an other do the offices of loue as cōmune mēbres of Christes body ☞ What is the holsome vse of this supper ¶ When we hauynge fayeth do vse it wherby we beleue that the benifites of Christ do truly come vnto vs that is to saye remission of synnes and that we be truly grafted in Christe and that he wyll take effecte in vs as in his owne membres Thys beleue causeth the vse of thys Sacramente to be holsome vnto vs and it cōforteth our consciences And the vse of thys Ceremonie doeth not auayle wythout thys fayeth lyke as the vnlearned do sometyme Imagine them selfe to purchase remission of synnes by the selfe worcke of receyuynge that is to saye because they come and do vse the Sacramente with other Lyke as the Papistes taughte the Messe to auayle by the worcke whiche is wroughte ☞ I reason agaynste the where thou sayests the vse of the Lordes supper to be to confirme and establishe our fayeth ¶ No outwarde thyng but onely the holye goost doeth confirme oure fayth The vse of the supper is an outwarde thynge Therefore by thys worcke oure fayeth is not confirmed I answer vnto the maior It is true that the holye goste doeth onely confirme oure fayeth but he doeth vse outwarde tokens as it were instrumentes wherewith he doeth admonyshe vs and by them as certayne testymonyes and seales doeth stirre vp and confirme our fayeth none otherwyse then by the word he admonisheth moueth and stirreth vp our herts to beleue c. What is the worthy preperation and to whō ought thys sacrament to be ministred ¶ They come and receiue it worthyly which doing repentaunce and beinge afrayed for their synnes do seeke conforte beleuynge that their sinnes be forgeuē accordyng vnto the promise of Christ and for the cōfirmation and establishynge of thys fayeth doe vse thys sacrament as a witneshing or testimonie of remission of synnes And because they muste vse this sacrament which do repente therfore the churche in tyme past dyd dryue them frome the communion whiche were open synners Nor they oughte not to be admitted vnto the supper of the Lorde whiche be manifest and open euyl doars and wyl do no repentaunce ☞ What difference is betwene a sacrament and a sacrifice ¶ Sacramentum is a cerimonie or token of promission whereby God promiseth or giueth vnto vs a certeyne thyng So was circumsicion a certeyne token whereby God promised that he woulde receyue the circumcised Baptisme is a token whereby God worketh wyth vs and receiueth vs into grace and he hym selfe doeth in a maner baptise vs for the minister doeth baptise in the steede of Christe ☞ Sacrificium is a ceremonie or a worcke of oures whiche we gyue vnto God wherby we may honour him that is that we may testifie vs to acknowledge hym vnto whome we make suche obedience to be true God and that for that cause we geue hym suche obedience ¶ Of sacrifices ☞ How many kindes of sacrifices be there TWo The one is called propiciatoriū that is whiche obteyneth mercie and appeaseth the wrath of God The other is called Eucharisticū that is to saye of thankes geuynge ⧠What is sacrificiam propiciatorium ⧠It is a worcke whyche deserueth for other remission of sinnes and euerlastynge punishmente or a worcke reconcilynge God or appeasynge his wrath for other men a satisfaction for synne and euerlastyng death ☞ And there is only one sacrifice which deserueth remission of sinnes that is to saye the passion or death of Christ Hebrues .ix. Certeyne sacrifices in the lawe were called propitiatoria not because they deserue remission of synnes before God but because they dyd siginifie the sacrifice of Christe whiche was to come ☞ What is a sacrifice of thankes geuing ¶ Not that which deserueth remission of synnes or reconcilyng but it is done of vs whiche be reconciled that for receyuynge of remission of synnes and for other benifites we maye gyue thankes vnto God wyth thys oure obedience ☞ Whiche be sacrifices Eucharisticall or of prayse ¶ In the lawe were offeringes washinges restoringe firste fruites tithes c. Nowe by fayeth preachinge of the Gospel inuocation gyuinge of thankes confession the crosse humility the aduersities afflictions of sayntes prayer also all good workes of holye men These sacrifices be no satisfactions for them which do them or appliable for other whyche can deserue for them bye the worcke whyche is wroughte remission of synnes or reconcilynge but they please God for our fayth sake Of thys kynde of sacrifices be ther manye sentences in the prophetes and Psalmes Psalm .li. A trobeled herte is a sacrifice vnto god Psalm .xlvi. Offer vnto God a sacrifice of praise And Peter sayeth ye be a kynde whyche is chosen an holy priesthode that ye maye offer spiritual sacrifices And Hebrues .xiii. By hym maye we euer offer a sacrifice of prayse the fruite of the lippes of them whych do acknowledge his name that is to saye inuocation thankesgeuynge confession and suche lyke For in the newe Testament the liuitical worshyppynges and sacrifices be abrogated and a spirituall worshyppe or seruice vnto God muste succede in the stede of them that is the ryghtuousnesse of fayeth and the fruite of fayth accordyng vnto thys The true worshyppers shall worshyp the father in spirite and trueth Iohn .iiii. ¶ Of the crosse and aduersities ☞ What is the crosses IT is anye aduersitye gyuen or layed vpon vs by God not to the entente he woulde that we should perishe but that he maye cal vs to repentaūce and exercise our fayth or it is anye aduersitye or trouble which chaunseth vnto vs by the certaine counsel good wyll of God that therby the faith of holye men maye be proued the loue that they haue toward god maye be knowen and that the godly maye be adorned wyth an excellēt and notable deliuerance before them whiche do persecute them The crosse is the felowe or companion of the moste fayethful worde But aduersities as it is sayed be sacrifices of prayse yet to be applied for other accordyng vnto thys of Paule Euerie one shall take reward according vnto his laboure Also Abacuc .ii. The rightuous shal liue by his fayth ☞ Howe shall we conforte oure selues in the crosse and aduersitie ☞ In al kyndes of tribulations must we haue in a redynes foure speciall comfortes ⧠The fyrst that
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