loste for he hath ben dead for our synnes whych he hath al clensed purged by his death hath abolished our death and he is made resurrection lyfe vnto al them which beleue He which beleueth in him althoughe he shal be dead yet shal he lyue And euery one whych lyueth beleueth in him shal neuer dye Iohn .xi. Our bodies be meÌ„bres of Christe Therfore lyke as God hath raysed vp Christe our lorde our head eueÌ„ so will he raise vp vs by his power .i. Corinth vi ¶ Of the rysyng again of the dead ☞ What is the resurrection of the dead IT is wherin at the laste day al men shal ryse from death they which be godly vnto euerlastiÌ„g lyfe and they whych be vngodly vnto euerlastyng punishement ⧠How canst thou proue the resurrection of the dead ☞ This article of our fayth is counted the best for whose cause we professe al the other Therfore the scripture specyally the newe Testament is ful of testimonies And to confyrme oure myndes agaynst Epicures opinions and to noryshe fear and our fayth it is good to haue in a redynes many testymonies which may testyfye that we shal rise wyth these same bodies Math xxiii Christe proueth the resurrection of the dead because God hath sayed I am the god of Abraham and the god of Isaac and the god of Iacob etc. God sayth he is not the god of the dead but of the liuyng Therfore it is necessari that holy meÌ„ which be dead shall ryse agayne wythe their bodyes Also cap. xix He calleth resurrectioÌ„ a regeneratioÌ„ wheÌ„ these bodâ—es raised from their graues or sepulchres shal be renewed Luke .xiiii. It shal be restored to the resurrection of the iuste Iohan .vi. This is the will of my father that euery one which seth the sone beleueth in him shall haue euerlasting lyfe and I will rayse hym vp agayne in the laste daye Rom. viii If the spirite of hym whiche raised Iesus from death do dwell in you he wyll reuyne your mortal bodies for the spirite of him which dwelleth in you In the same place But we also hauing the first fruits of the spirite do longe after the election of the childer of god amonge our selues lokynge for the redemption of our bodies i. Corinth xv He dothe purposly defend this article thorow out the hole Chap. For he proueth by the resurrection of Christe that we shal also of necessity ryse agayne For therfore hath Christe rysen that he myght ouercome and abolyshe death and that he myght restore anewe an euerlastynge lyfe vnto them whych beleue Lyke as death sayth he entered in by man euen so by man is the resurrectioÌ„ of the dead And like as al be dead in AdaÌ„ euen so shal al be reuiued in Christ ii Cor. iiii Euer cariing about the diyng of Iesu christ in our bodies that the life of Iesu might also appere in our bodies If the lyfe of Christ ought to be declared in our bodies it is necessary that our bodies deliuered from death and raised vp againe shall liue an euerlastynge life If we beleue the Christ is dead hath riseÌ„ againe Thessa ii euen so wil god bring theÌ„ wyth him whych haue sleped ☞ Brynge forth wytnesse out of the olde Testament Esa xxv The face of theÌ„ which be wrapped in shal be deuoured in this hill wherwythe all people be wrapped and the couering wherwyth all people be couerede and death shal be deuoured for euermore The prophet calleth the face of them whych be wrapped death synne wherin al people be wrapped for deathe before God is as it were a wrappyng in wherin al the world is inuolued but this wrappyng in in the hil Syon that is in the church shal be abolished froÌ„ the godly for that is the fruit of the Gospel that it reuiue theÌ„ which be dead ¶ Esaie xxvi The deade shall lyue My kylled menne shal ryse Awake and be mery ye whyche dwel in duste etc. Go my people entre into thy chambre and shite thy dores c. Esech xxxvii Loe I will open your graues bring you out of your sepulchres mi people etc. Iob xix I know that my redemere lyueth and in the laste day shall I be raysed from the erth and I shal be couered agayne in my Skyn in my fleshe I shal fe god my sauiour ¶ To be shorte this artycle is conteined al ouer in the promisses exaÌ„ples of the fathers For bicause delyueraunce and gloryfication is promised vnto holy men and yet they neuer thelesse be in this lyfe punyshed and in the power of deathe therfore it is necessary an other life to remayne wherin they gloryfied shal lyue euerlastingly So the epistle vnto the Hebrues teacheth that the fathers of the old testament keped the faythe and beleue of resurrectioÌ„ For in faith be they al dead not receyuyng the promysses etc. Therfore Iacob commaunded his childer to bury him in the sepulchre of his fathers And Ioseph commauÌ„ded his bones to be caried out of Egipt ☞ Shal al men ryse both good and euel The resurrection of al men shall be one comoÌ„ as wel of the godly as of the vngodly but in vnlyke conditioÌ„ For the godly shal ryse into euerlastyng lyfe but the vngodlye into iudgement and euerlastyng paynes ☞ Proue that the vngodly shal also rise wyth there bodies vnto punishment ☞ Iohn .v. Christe sayth The hour shall come wherin all they whych be in theyr graues shall heare the voyce of the son of man and they whych haue done good shal procede into resurrection of lyfe but they whych haue done euel into resurrection of iudgmeÌ„t ¶ Daniel .xii. Manye of these whych do slepe in the duste of the earth shall awake Some into euerlastyng lyfe and some into Euerlastyng reproffe that they mai se euermore ii Corinth iiii We must al appeare before the iustice seate of Christe that euery one maye make account of his owne deedes like as he hath done whether it be good or euel Math. x. Feare hym whych can cast both the body and the soule into euerlasting fire Esai lxvi They shal goe forth se the carcases that is to saye the bodies of men whyche haue broken my commaundementes The worme of them shal not dye and the fire shal not be quenched and al fleshe shal be ful wyth syght of them ☞ How shal the resurrection be ¶ Paule .i. Corinth xv In the twyncklyng of an eye in the last trumpet for the trumpet shall blowe and the deade shall aryse vncorrupted we shall be chaunged ☞ How shall this alteration be ¶ That whyche is corruptible saith he must be made vncorruptible and that which is mortalle must be chaunged into immortalitie but when that whych is corruptyble shal be made incorruptible and that whych is mortal shal be chaunged into immortalitie Then shal the word be fulfylled whych is wryten death is deuoured and swalowed vp in the
beleue in him and that we shal iudge this to be the euerlastynge and vnchāgeable wil of god that for Christes sake al these thynges are vndoubtedly graunted vnto vs which the gospel promiseth ☞ Haue we then merit in reconciliation ☞ We haue no merite whereby we cā obteyne grace that is remissiō of synnes reputacion of righteousnes but it is the vndeserued rewarde as Paul sayeth it is the gyft of god not of you lest ani mā shuld glory Also Ro. vi The gift of god is euerlastyng lyfe Therfore thys meane is takē away in reconciliatiō not because we shuld do nothing be idle but because the promis is a rewarde to the intente it maye be certayne that is to aye not hauing ought of the conditiō of oure worthines yet we in the meane season muste receyue not reiecte the promisse ☞ Which be the effectes of grace ☞ The effectes be motions of the holy goste which be when we receyue the Gospell And the firste and princypall effecte is fayeth whereby wee lyfte vp oure selfe and iudge God to be mercyefull vnto vs for Christes sake This motiō is called a reuiuing for wythe fayeth the threateninges and feares of synne and death be ouercome And thys trust is deliueraunce from synne and euerlastynge death and the verye begynnynge of euerlastynge lyfe Then after folowe other motions that is to saye a newe obedyence toward god inuocatiō feare loue paciēce other vertues Ther be also other effectes of grace the helpe of god againste the deuyll and death comforte in aduersities Also delyueraunce from the lawe The laste effecte is which solowyth the finall cause Renewing of hole nature euerlasting lyfe ☞ By what menanes doth grace deliuer vs from syn and death seinge syn remayneth as yet infixed in our flesh and also bodely death ⧠I answere Although in this life the fleshe abideth as yet viciouse yet this presente infirmitye is not imputed vnto them which beleue althoughe thys euel by it owne nature is synne or a thyng whyche deserueth dampnatyon moreouer newe motyons and a newe lyfe is begune in vs which shal be made perfecte when thys fleshe mortified shal be renewed And so grace deliuereth from synne after two sortes For it is remission of synnes whyche bee past and forgyuenes or not reputynge of the presente euell which is in vs remayneth infixed in our fleshe Secondarily we be delyuered from death For nowe is euerlastynge death taken awaye to thē which beleue Then remaineth as yet bodilye deathe and other aduerlityes in thys lyfe but yet is death robbed of his darte and only bodelye death doth remaine for thys purpose that thys vicyouse and corrupted flesh should be abolyshed Afterwardes shall thys bodelie deathe bee also abolyshed and a newe glorified nature shall come after in the resurrection of the dead ☞ Wherfore maketh Paule difference betwen Grace and the reward Paule calleth grace remission of sinnes or reconcilynge or the vndeserued acceptinge for Christes sake He calleth the rewarde the gyuing of the holy gooste and euerlastinge life Therfore thys word reward signifieth the very effectes of grace whereof I haue spoken But althoughe these two be so cōioyned yet Paule lernedly maketh difference betwene them for a necessari cause And thys is the maner of dyfference as is aboue sayed For althoughe it be necessarye that new spiritual motiōs be begunne in vs yet oure conscience is stryuynge and before the iudgement of god must not haue respecte to the renuinge of it whych is done by the holy gooste nor yet to seke if it haue vertues inowe or no whether it beleue loue inough For so can it neuer be certified of remission of synnes but it muste playnely behold the promisse of the gospel iudge that it hath vndoubtedly remission of synnes vndeserued for Christes sake not for any dignity or vertues which it hath ⧠What signifyeth the spirite of grace and prayer in the prophet zacharie †zacharias Chapi xii hath most pleasātly described the benifytes of the new testament in these words I wyl poure out vpō the house of Dauyde the spirite of grace and prayers He calleth the spirite of grace whereby we knowe that God is mercyful vnto vs forgyueth oure synnes The spirite of prayers conteyneth all inwarde worshyp inuocation and all exercisynges of fayeth whiche the holye goste performeth after we haue receyued confort and beleue that we haue remissyon of sinnes for Christes sake ¶ Of Iustification ☞ What signifye these two wordes to be iustifyed and iustification TO be iustifyed signifyeth properly in the hebrue Phrases to bee quyte from sinne and to be pronounted iuste that is to say acceptable as if thou woulde saye he is absolued and recōciled or receiued into fauour So sayth Paul Rom. iiii To hym whyche beleueth in hym whyche iustifyeth the vngodlye that is to saye delyuereth and pronounceth ryghtuouse Euē so Iustificatiō signifieth the recōcilyng or acceptation of god For although it be necessary that newe motions be in them whych be recōciled yet iustifycatiō must not be vnderstanded in thys proposition we be iustifyed by fayth of the diuicyon of qualityes or newe vertues But it muste be vnderstanded in referrynge to an other thynge that is to saye the wyll of God acceptynge and allowynge vs euen wyth the remission of synnes and pacifiynge of conscience So also this worde Iustus signifyeth in comparison of an other not one hauyng new qualities but one reconciled or accepted hauing remissiō of synnes ☞ What doeth iustification conteyne It conteyneth thre membres remission of sinnes acceptation vnto euerlastynge lyfe and giuyng of the holy gooste Althoughe the reste be contayned in remission of synnes yet for the cause of teachinge it is expediente to discerne these thre that we maye perceiue all thes to be gyuen vnto vs not for our worthines but onelye by mercy for Christe And not to be Imagined that althoughe wee obtayne remissyon of synnes by mercy yet after that we be iustifyed by oure owne qualityes or vertues ☞ How is iustification ⧠It is sayed aboue in the gospel thes two to be taught repentaunce and remission of sinnes in my name Therefore we must begynne wyth the same preachyng whyche rebuketh synne and setteth forth the benifites of Christ Therefore thys is the waye of iustification Contrition is necessarye whyche maye esteme that God is angrye wyth synne and maye ernestlye be sorye for it In suche feares the conscience muste be lyfted vp wyth fayeth whyche taketh the promisse of the gospell of Christe and accordynge vnto it determyneth oure synnes to be forgyuen vs and that we be reputed iust and inheriters of euer lastynge lyfe for Christes sake by hys mercye of oure parte vndeserued When we be so comforted in repentaunce or contrition we be iuste or acceptable vnto god that is to saye we haue remission of synnes and acceptatyon vnto euerlastynge lyfe not for our dygnitye but for Christe whom neuer the lesse we muste receyue
partes accordynge vnto the condicion or greatenes of the faute and accordynge vnto theyr synnes so hadde they theyr rules or canonnes ☞ What is satisfaction after the papystes ¶ It is to do certayne workes prescribed to redeme paynes out of purgatorye or other temporall paines For the papistes say that synne is not forgyuen by absolution but the euerlastyng paine that was due for the synnes to be chaunged into temporall payne of purgatorye Then after saye they that some of those synnes be forgyuen by the powre of the keyes and some to be redemed wyth oure satisfactions that is with thos appointed workes So then do they teache that satisfactions deserue remission and to be a recōpence of euerlasting paines ☞ From whence commeth satisfactyon of the papistes ⧠In old time famouse sinners were not receyued into the churche wythoute open chastysynge for a certayne tyme thys was called open repentaūce and satisfaction and it was a certain outwarde and polityke order instituted by men not that it was satisfaction before God or that synnes were therefore forgyuen Afterwardes that order beynge abolyshed the worde onlye of satisfaction remayned Whereupon vnlearned men afterwardes made of a politicke order a spirituall order as a thinge necessary for remission of sinnes What is to be iudged of remission of payne and whether the keys can charg one wyth punyshment or take it away or no ⧠Fyrste of all it is to be knowē that remission as well of synne as punishment is of oure parte the vndeserued benifit of Christ and that we are deliuered both from sin and euerlastinge death ☞ Thē is dyfference to be made betwene euerlastynge payne and temporall payne for althoughe remission of euerlastyng payn be ioined with the remissyō of the syn yet neuerthelesse holy mē in this lyfe suffer cōmō miseres of mākind as corporal death and other miseries wherof Paule sayth the bodye is mortified for sinne ▪ And god somtyme punisheth for certayne sins lyke as dauid suffered punishmēt for hys adultry But that is not vniuersal for synnes be forgiuē with out the due punyshmēt Thyrdly The punishmēt whiche god doth ioyne can no powre of keyes remitte nor they haue no commandemēt of remittynge or enioining anye suche punishmente ¶ Fourthlye it is to be knowen that suche punishmentes be ofte mytigated or eles taken altogyther awaye by oure repentaunce Lyke as many tymes boeth common and pryuate myseries were mitygated by repentaunce as Paul sayeth if we woulde iudge our selfe we shuld not be iudged of the Lorde Fiftly aduersityes of mē be not alwayes punyshmentes for certayne synnes as the aduersytyes of Iob and other saintes Also the punishmēt of the Apostles and martyrs but they be synguler workes of god wherewyth the fayth of holy mē is exercised and the glorye of God is set furth Moreouer vertuouse men must iudge also thys to be the end and purpose of suche paynes and aduersityes that they be not tokens of the wrath of god but of goddes good wil that is to saye that god wyl them to be exercyses wherewyth synne maye be abolyshed out of vs and the spirituall newenes maye growe Nor godlye men oughte not to esteme that they be caste awaye of God as Paule sayeth We be corrected of the Lorde leste we shoulde be condemned with this world ¶ Of absolucion ☞ What is absolution IT is a certification of remissyon of synnes and of the mercye of God toward synners For so sayeth Christ Math. xviii what so euer ye louse vpō earth it shal be loused in heauen And. Iohn xx whose synnes ye shall forgyue they shal be forgiuen ☞ Maye a man haue ofter then once remission of synnes Yes when Peter axed Christ howe ofte shall I forgyue my brothere He answered seuentye tymes seuē tymes Paul saieth If a man be possessed with any syn ye that be spirituall correcte hym in the spirite of gentilnes And the churche prayeth daily forgiue vs our faultes And Christe sayeth Luke .xv. There is Ioye amonge the Angeles of god for one sinner which doeth repent ☞ Dooe the Nouatians and Catharines rightly deny that they which fall after Baptisme dooe not obtayne remissyon of synnes Those heretikes do mischeuously erre For manye exāples maye be shewed boeth of the olde testament and the newe where they whyche were fallen dyd purches remission of sinnes and absolucion of Christe and the churche For an example by Dauid manasses Peter The church of the Galathyās was fallen called againe to repētaūce by Paul And Paule hym selfe commaundeth the lecherouse mā of the Corrinthians to be receiued after repentaūce The Lord speaketh also by Ezechiel xxxiii I lyue sayeth the Lord I wyl not the death of a synner but rather that he be conuerted and lyue Here doeth god make an oth the cōsciēces this maye be comforted and lifted vp when they here not onely the promis but also that it is established wyth an othe ☞ But what say ye to the places of the Epistel to the Hebrues .vi. It is impossible that they which be once lightened c. And .x. the whiche sinne voluntarily c. ⧠These places dooe not denye them whiche be fallen to returne vnto grace the benifit of Christ For the fyrste place intreateth of the cursed blasphemars obstinate personnes whych agaynste their owne conscience do persecute the word of god and do so sore dispise admoniciō and repentaunce that they supposinge them selfe sure dooe triumphe and dooe greately reioice in thē selfe for their wisdome because they were so bolde as to mocke the worde of God These can not be renued so long as they continue and crucyfye Christe and do not obey the gospell The other place commaundeth to kepe the fauour and benifit of Christe and to be ware that it be not loste For he which loseth the benifit of Christ is accused of iudgement ☞ Is there a synne whyche can not be forgyuen ¶ Christe Math. xii maketh distinction betwene the syn whyche may be forgyuen and that which cannot be forgyuen Who so euer speaketh a word agaynst the sonne of manne it shal be forgeuen hym But he whych speaketh a worde against the holye goste shall not be forgyuen neythere in thys worlde nor in the world to come And Iohn sayeth He whych knoweth hys brothere to commytte a synne whyche is not deadelye lette hym praye for hym and it shall be forgyuen him But ther is a synne vnto death I saie not that anye manne shal praye for it ☞ Which is syn agaynste the holye gooste ☞ Saynte Austyne vnderstandeth synne agaynst the holy goste eyther in them whiche continually do neuer repent and whych receyue not the Gospell or eles desperation For these synnes be plainly contrary vnto grace and dooe reiecte it Other synnes when we fleye vnto grace be forgeuen Therfore S. Augustine doeth so interprete the sayenge of Christe He that speaketh a worde agaynst the holy gost that is to saye he which finally doeth forsake and cast a waye
vpon al. And Rome .x. The same is Lord of al rich towarde al which call vpon him ¶ Also God wylle all men to be saued God wyll not the death of a synner but rather that he be conuerted and liue Ezech. xviii Mathewe .xi. Comme vnto me al ye whiche laboure and are Laden and I shall refreshe you Iohn the iii. Chapter ☞ That all whyche beleue in hym shoulde not peryshe but haue euerlastynge lyfe Also Actes .x. Wyth god is no difference of personnes With these and suche sentences muste consciences be vpholdē against natural mistruste and desperation But because the euel cometh of vs we muste take heede that we gyue not oure selfe wyllingly vnto natural mystruste and resyste the promisse but we amendynge our lyfe muste beleue the promisse ¶ Of the difference betwene the new olde Testamēt ☞ What is the difference betwene the new testament and olde THE olde testamente was properlye the lawe and all the polytyke ruelynge of Moyses which had promises gyuen vnto the people of Israel cōcernynge theyr kyngedome and outward policy The newe testamente is not the ministerynge of the lawe but of the gospel taht is to saye a couenaunte of the spiritual and euerlastyng kyngdome of Christe and it hath the promesse of iustification and euerlastynge lyfe to be geuen for Christe ☞ Wherefore is that called the olde Testament and thys the newe Testament ¶ Not for the ordre and succession of tymes as though the newe testamente dyd not belonge vnto the fathers but for the difference of the office and promises ☞ For the olde testamente was the ministrynge of the lawe and obseruyng of the leuiticall rytes and of the commune welth of the people of Israell it had promises concerning their kyngdome ¶ But thoffice of the newe testament is an other thyng an other promesse that is to saye of euerlastyng thynges nor it doeth not consiste in outward obseruynges but it requireth spirituall worshipynges that is true motions of the herte ☞ Indureth the olde Testament no more ☞ Althoughe the lawe of Moyses and that polytyke order appointed for a certayne time doth now cease after the Christe is come nor it is not necessary to obserue those rites of Moyses polytyke lawe yet because the doctryne of the morall lawe is written in nature and is commō to al men in so muche belonge they vnto the olde testamente whiche hath only the knoweledge of the lawe nor hath not the knowledg of the Gospell nor be not renued of the holy goost Contrarily the newe testament that is to say the promisse of remission of synnes and renuyng by the holy goost pertayneth not onely vnto one tyme but vnto all ages lyke as the promesse of Christ was made vnto the fathers in the olde testamente ☞ What signifie these two wordes in Saynct Paule ☞ The letter and spirite ☞ By the letter he vnderstādeth all thoughtes and obseruynges and as they cal them good intencions or endeuoringes of reason without the holy goste that is to saye wythout the true feare and true fayth of Christ By the spirite he vnderstandeth spirituall motions whyche the holy gost doth stirre vp in our hertes Therefore the lawe is the letter when we folowe it with good entencions or outward maners without the holy gost that is without true feare true fayth And the gospel is the letter also when it is not receyued in spirite that is when we do not trulie feare God and stedfastly beleue in him Moreouer the law is the ministeryng of death because it promyseth not remission of synnes vnles it be deserued nor it bryngeth not the holy goste But the gospell is the ministrynge of the spirite and lyfe because it promiseth remission of synnes frely and geueth the holy goste and euerlastyng lyfe Therfore the interpretation of Origine is to be reiected whiche calleth the letter the grammaticall sence and the spirite the allegorie ¶ Of abrogation of the lawe ☞ What is the abrogation of the lawe IT is the abolyshing of the cursse or malediction of the lawe done by Christe that nowe al whiche beleue in Christe be delyuered from the powre of the lawe euer accusynge the conscience and condemnynge it for vnperfecte obedience before god Gala. iii. Christ redemed vs from the cursse of the lawe whiles he was made accurssed for vs. And Romaines .viii. ¶ No condempnation is nowe vnto them whiche be grafted in Iesu Christe c. ☞ Be the vngodly deliuered from the lawe ¶ No. For Paule sayth the lawe is ordeyned for the vniust that is for infideles and them which are not as yet vnder grace or whiche haue not receyued Christe wyth fayth nor haue not taken the holy goste by whom they shoulde be gouerned In these the lawe doeth as yet to thys daye no lesse exercise the powre and deutie in accusynge and condempnynge their consciences then in olde tyme vnder Moyses ¶ For the lawe is our schole maister vnto Christe ☞ Whiche be the causes of the abrogation of the lawe i. The promises of God for God promised that thys abrogation of the lawe shoulde be in Christ Hieremie .xxxi. I wyl make wyth the house of Israell a newe bond not according vnto the couenant that I haue made wyth youre fathers ii Oure infirmitye dyd gyue occasion of abrogatynge the lawe Actu xv whiche neither our fathers nor we were able to beare ☞ Is the whole lawe abrogated The whole lawe is abrogated vnto hym whyche beleueth that is to say that the lawe can haue no powre of accusynge and condemnynge hym For he hath an other thinge whereby he is iustified then the lawe ☞ Wherefore then it is not lawefull to omytte the ten commaundementes ☞ I answere The Gospell bryngeth spirituall and euerlastynge lyfe therefore it kepeth that part of the lawe which teacheth what that newe lyfe is and it consenteth wyth the lawe of nature which is the sayde knowledge of the tē cōmaundementes Wherefore the ten commaundementes may not be so vnderstanded to be abrogat that they oughte not to be obserued no more as the other partes of the lawe that is to saye the ceremonyes and the iudiciales of Moyses be abrogated whiche be onely outwarde ordeininges and customes perteining vnto the bodily lyfe But in them whyche be iustifyed and receyue the holie gooste is nowe a newe spirituall obedyence begonne whyche is required in the ten commaundementes or morall lawe ¶ Of Christen libertie whyche is the effecte of the lawe abrogated ☞ What is Christen libertie IT is the fre settyng at liberty in a spirituall kyngedome by Iesus Christe whereby we be fre frome bondage and frome the cursfe of the lawe from the powre of synne and death and from all outwarde obseruations also so muche as perteyneth vnto iustification before God whiche freely wythout deseruyng is giuen vnto them whiche beleue Or more briefly so it is a doctrine shewing wherein christen ryghtuousnesse doeth properly consist and what is to be iudged of
Repentaunce and remission of synnes or as sainct Paule sayeth a regeneration or newe byrth for the dippyng into the water signieth the olde man to be mortified wyth synne the commynge vp agayne or deliueraunce out of the water signifieth the newe man to be washed and clensed and reconciled vnto God the father the sonne and the holy goste For the father receyueth the for his sonnes sake and doth promise vnto the the holy goste wherewyth he wyll geue the lyfe and sanctifie the. ☞ What is the vse of Baptisme ⧠That we may iudge thorowout aloure lyfe that remission of synnes and reconcilynge is sette furth and geuen vnto vs. For although we do fall yet vnto them whiche do amende their lyuyng the couenaunt whiche we promised vnto God in tyme paste auayleth and lowseth not the vertue because the Gospel testifieth that they whiche do amende be forgeuen ☞ May baptisme be receiued agayne or no ⧠The token oughte not to be receyued or taken agayne for the receyuynge of the ceremonie agayne auayleth nothynge And the token once receyued is a perpetuall note and a perpetual testimonie Lyke as circumcision once done was a perpetual witnesse of the bonde of God wrytten in the bodies of them whiche were circumcised Moreouer we ought to exercise the fayth of this couenaunte wyth ofte callynge it to remembraunce and keepe it so longe as we lyue Therefore it is sayed that repentaunce is nothynge elles but remembraunce of our Baptisme ☞ What difference is betwene the baptisme of Iohn and of the Apostles ¶ Goeth the Baptisms be the office and ministerie of the newe testamente and require fayth in Christ The baptisme of Iohn did testifie that Christ shoulde come The Baptisme of the Apostles testified that he was come and by that fayeth were as well they whiche Iohn Baptised as they whiche were baptised of the Apostles sanctified and saued But that Iohn sayeth I baptise in water vnto repentaunce but he whiche shall come after me wyll baptise wyth the holie goste c. He maketh no difference betwene the offices or ceremonies but betwene the personnes of the ministers the person of Christe For he testifieth that Christe is the Lorde wherby that baptisme is vertuouse which woulde geue the holie goste and euerlastynge lyfe and he professeth hym selfe to be a ministre which geueth only the outwarde signe and preacheth the worde ¶ Of the baptisme of Infantes prouynge that chyldren oughte to be baptised FYrste Christ sayth Iohn .iii. Vnles a man be renewed by water the holy goste he can not enter into the kyngdome of God This sentence is vniuersal and it testifieth that al which shal be saued ought to be renewed wyth water that is to say to be baptised therfore chylder must be baptised also that thei may be saued ⧠Seconde of the tradicion of the Apostles For so writeth Origen vpon the sixte Chapter vnto the Rom. The churche receyued a tradition of the apostles to ministre baptisme also vnto chylder For they vnto whom the secretes of the misteries of God was committed dyd know that there was natural filthinesse of synne in all men which ought to be abolished by water the spirite So doeth Ciprian Austen proue the baptisynge of chylder ¶ Thyrde by the reason whiche is broughte out of the scripture It is certeyne the kyngdome of God and promise of the Gospell to perteyne vnto chylder But wythout the churche is no saluation Therefore chylder muste be grafted and planted into the churche and the token muste be ministered vnto thē which maye testifie that the promise belōgeth vnto thē The maior is certeyne for Christe saith lette the childer come vnto me for vnto suche belongethe the kyngedome of heauen Also it is not my fathers wil whiche is in heauen that one of these litel on s shall perysh Also the angels of them dooe euer see the face of the father The minor is manyfeste For there is no saluation wythout the churche where neyther the worde nor yet the sacramentes be ministred For the churche is the kyngedome of Christ in the which christ is effectually by his word and sacramētes Therefore the conclusion foloweth that chylder oughte to be baptysed that they receyuynge the signe may be made membres of the churche and that God may giue vnto them hys promesse ☞ But the Anabaptistes obiect saiyng Seing childer do not vnderstande the worde they can not beleue wherfore the Sacramentes do not profects them ☞ Agaynst this argument fyrst of all muste we sette the example of the Infantes which were circumcised whiche also dyd not vnderstand the word and yet auayled the couenaunte or bonde and God did receiue them for his promise sake ¶ Secondarilye we muste answere althoughe they do not vnderstande the worde yet is it certayne that God taketh effecte in them accordynge vnto thys vnlesse a man be renewed by water c. Nor it belongeth not to vs to searche howe God doth worke in thē It is inough to knowe that the kyngdome of God doeth certaynely perteyne vnto chylder Wherupon it foloweth that God taketh effecte in them ¶ Of the Supper of the Lorde ☞ What is the Lordes supper THe supper of the Lorde is a sacramente of Christes bodye and bloude wherein is called into remembraunce the offering vp of Christes bodye and the shedynge of hys bloude for vs wherein also Christen men gyue thankes to all myghtye God for their redemption ☞ By how many names is thys sacrament named ⧠The scripture calleth it the supper of the Lorde the communion a Testamente and it is called of the doctours Eucharistia Sinaris ¶ Wherfore is it called the supper of the lord ⧠Because lyke as in an other cōmon suppers breade and wyne do norishe strenghten mens bodies so Christe whiche is the heauenlye breade in thys hys supper norisheth comforteth strenghtheneth and cherisheth oure soules ☞ Why is it called a Testamente ¶ Because remission of all oure synnes is promised vnto vs in it thorowe the bloude of Christe ☞ Why is it called communion Because it teacheth vs that we ought al to be in loue and charitie and mēbers of one body wherof Christe is the heade ☞ Why is it called Eucharistia Because we oughte to magnifye hys death and giue thankes al togither for oure redemption ☞ Saye the wordes of the Lordes supper ¶ Oure Lorde Iesus Christe in that same nyght wherein he was betrayed dyd take breade and when he had gyuen thankes he brake it and gaue it vnto hys disciples sayeinge Take and eate thys is my bodye whyche is gyuen for you Thys doe in my remembraunce In lyke maner the cuppe also after he had supped and when he had gyuen thankes he dyd gyue it vnto them sayeing drynke all of thys Thys cuppe is the newe testamente in my bloude whiche is shed for you and for many in remission of synnes do this howe ofte so euer ye shall dryncke it in the remembraunce of me
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
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