ought to vse our selfe toward our neighbour ☞ Resite the ten commaundementes THou shalt haue no straing gods before me Thou shalte not take the name of God thy Lorde in vayne Remēber that thou sanctyfye the sabboth daie Honour thy father and mother that thou maye haue longe lyfe vpon the earth Thou shalte not kyl Thou shalt not cōmitte adultry Thou shalt not steale Thou shalt not speake false wytnes against thy neighbour Thou shalt not desire thy neyghbours house Thou shalte not desire hys wyfe his seruaūt his hādmaid his oxe his asse or any other thing of hys ¶ What do the preceptes commaūde vs The firste commaundeth the inwarde worshippe of God that is to saye the true and perfecte feare the true and perfecte fayth and the perfect loue of god The seconde commaundeth the outwarde worshyppe the vse of the name of god that is to say inuocacion thankes gyuynge preachinge of the word of god and cōfessiō these be sacrifices of prayse The thyrde commaundeth preaching of the word to be holyly obserued and ceremonies whiche be gyuen by god to be kepte for the minister sake that we giue some tyme to hearynge the worde and exercising by ceremonies The fourth cōmaūdeth obediēce towarde parentes officers and thys precept conteineth excellent vertues that is to saye diligence in obeyng doinge our vocaciō modestnes pitie toward our parētes the cōmō welth such like vertues The fyfte commaundeth to hurte no man it forbydeth desire of vengeaunce hatred enuy and suche lyke affections and it conteyneth many vertues that is to say iustice mekenes constaunce pacience and clemency ¶ The syxte alloweth mariage and commaundeth to absteyne frome whorhuntynge It conteyneth these vertues chastitye temperaunce continence sobriety and such lyke The seuenth defēdeth propriety of goods and commaundeth to absteine frō other mens goods It conteyneth sparynge liberality diligence and such lyke The eyght defendeth iudgementes and requireth the truch of couenaūtes and testymonyes The nynth and tenthe dooe gyue declaration vnto all the other preceptes that not onely externall factes are forbydden but also euel affections desires and that the cōscience is euer accused ☞ What be the iudiciall or polytyke lawes of Moyses ☞ Whyche commaunde of the rites of mariages of successions of punishynge of offenders and such other polityke thynges Those perteyn not vnto christen men vnlesse ther be some of them naturall as when mariage of aliance and kinfsolke is forbidden For reuerence of bloud oughte to be obserued amonge all people and at all tymes For the Cananites were destroied for vnlaufull lustes bycause they maryed theyr kynswomen ☞ Whiche be ceremoniall lawe ¶ Which commaund of the tēple rites of sacrifices which rites and customes dooe separate the Iues from the Gentiles Christen men be delyuered from these lawes Yet God wyll thys that wee vse at certayne tymes the ceremonyes whyche be commaunded vs of God and come togither vnto the preachynge of the worde for nothynge is more necessarye then the preachinge of the worde of God ¶ What is the effecte of goddes lawe and howe many offices be thereof ¶ Thre the firste the lawe doth constreine and plucke downe all menne wyth a certayne perfecte forme of liuynge Therefore saith Paulle The law is geuen for the vniust And agayne The lawe is a scholemaister vnto Christe For thys forme of good lyfe ordeyned and officers the doctryne of the lawe punishmente for mannes wretchednes etc. The seconde declareth syn accuseth affraieth condēneth our conscience whereupon Paule saieth By the lawe is knowledge of sinne Also the lawe worketh wrath Item By the lawe is sin excellētly giltye Item the pricke of death is sinne but the myghte of synne is the law The thyrd teacheth what workes be acceptable before god and commaundeth certayne workes wherein we maye exercise obedience toward god For althoughe we be fre frome the law in so muche as belongeth to iustification yet as concernynge our obedience the lawe remayneth For it is necessary that we being iustified by God obey him ☞ Maye a man by hys owne power fulfyll the law of God or no ¶ Nothynge lesse For the lawe of god is not satysfyed wyth our external workes as the papistes teach nor yet by the inward endeuour of oure wyll wtout fayth and the holye goost But Christ is the ende of the lawe that is to saye wythout Christ the lawe auaileth nothinge ☞ May a man be iustifyed by the lawe ¶ No for Paule wythdraweth iustification frome the lawe in thys corrupted nature For no-man satiffyeth the lawe wyth the powre of nature Therefore they whyche be not reconcyled wyth fayeth althoughe they fulfyl certayne workes of the lawe yet can thei not please god for thei be euer accused of the lawe and they remayne in doubt and desperatiō ⧠Wherefore then be Moyses lawes gyuē seinge they iustify not ☞ Therefore be they gyuen that the Israelytes should be knowen frō Gentyles vnto the preaching of Christe For god woulde segregate and deuid thys people from other nations that ther shoulde be a certayne kynde of people ▪ wherein Christe shoulde be borne and wherein the promises should be kepte and that ther should be certayne testimonies of the word of God therefore was thys people ledde out of Egypte wyth so many greate and wonderfull miracles Although then the Israelytes dyd not deserue remyssion of sinnes before god for kepynge of these lawes yet god dyd subiecte them vnto these lawes as vnto a schole maister as Paulle sayeth But they dyd obteyne remission of synnes by the truste of the mercy of god promised vnto them for Christes sake whyche was to come whome the gospell declareth nowe to be come ¶ Of the Gospel ¶ What is the Gospel IT is the preachynge of repentaunce and remission of sinnes and iustification whiche naturall reason can not perceyue but it is godly declared wherein god promyseth that he wyll forgyue synnes for Christe hys sonnes sake and pronownceth vs iustifyed that is to saye acceptable and gyueth vs the holye gooste and euerlastinge lyfe If we beleue onely that these do vndoubtedlye chaunce vnto vs for Christes sake ☞ What difference is betwene the law and the Gospell ¶ The lawe requireth perfecte obedience the true feare of God true beleue it affrayeth oure hertes and consciences it forgyueth not synnes for nothinge it pronownceth vs not rightuousse vnlesse we fulfyll the lawe And allthough it hath promises yet they require the condicion of the lawe fulfilled that is to saye He that doeth these shal lyue in them Item do thys and thou shalt lyue But the Gospel is the preachinge of repentaunce conteyning the promises of the benifites of Christe It comforteth the hertes which be affraied it forgiueth sinne for nothinge and pronounceth vs iustifyed although we do not fulfil the law ¶ Of promissions ☞ Howe manye promissions of the holye scripture be ther TWo some be added vnto the law and haue the condicion of the lawe that is to saye they
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
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
euerlasting death is ouercome euerlastyng lyfe is purchessed Therefore in this sentēce also it is necessary that faith be not takē for the naked knoledg of the history but for the true trust of mercy which purchesseth remission of synnes and cōforteth our hertes and deliuereth vs frome feare and certifyeth vs of euerlastynge lyfe ☞ What then Is the knowledge of the historie to be wythdrawen from fayth No but it is necessary to beleue al the Articles of faith Yet it is not sufficyent to know the historye onely but the hystorye is to be referred vnto the finall cause whyche is the Crede that is to say I beleue remission of sinnes For this is the vse of the history That thou beleue Christ the son of God therefore to be borne in fleshe to haue suffered and risen vp againe that thou shuldest obtayne remissyon of synnes and euerlastyng lyfe ☞ What is the profession of the Christen fayeth ¶ Ther be thre Symboles Credes or professions of the Articles of oure fayeth the common crede of the Apostles that whiche was made in the counsell at Nicene And the thyrd of Athanasius ☞ Reherse the apostles Crede i. I beleue in God the father allmighti maker of heauē and earth ii And in Iesus Christ his onely son our Lorde iii. Which was cōceiued bi the holie gost borne of the vyrgyn Mari. iiii Suffered vnder ponce Pilat crucifyed dead and buried v. He descended into hel the third daye he rose from death vi He ascēded vnto heauen he sytteth at the right hande of god the father almyghty vii Frome these he shall come to iudg the quicke and the dead viii A beleue in the holy gost ix The holy catholike church the communion of Sayntes x. Remission of synnes xi Resurrection of the flesh xii And euerlastyng lyfe ☞ Saye the crede of the counsel at Nicenum ⧠I beleue in one god father al mightie maker of heauē earth al things visible vnuisible And in one lord Iesus christ the only be gotten son of god borne of hys father before the worlds god of god light of very light god of veri god begottē not made like in substāce vnto his father by whom he created althings Which for vs men and for our helth came downe frō heauen and is incarnate by the holie gost of the virgin Marye and made man crucified also vnder pōce Pilat suffered rose the .iii. day according to the scriptures he ascēded into heauen He sytteth at the ryght hand of god the father shal come againe with glorie to iudge the quick the dead whose kingdō is wtout end And in that holy gost the lord which giueth life which procedeth from the father the son which also wyth the father and the sonne is worshypped like glorified which hath spoken by the Prophetes And one holye catholike and apostolycal church I acknowledg one Baptysme in remission of synnes I loke for the resurrectiō of the deade the lyfe of the world to come So be it ¶ Say the crede of Athanasius ☞ Who so euer wil be saued before al thinges it is necessari that he kepe the general faith Which vnles euery man obserue perfecte and vndefyled he shall wtout doubt euerlastingly perish But this is the catholike fayeth that we worshipe one god in trinite and the Trinite in vnite Neyther confoundynge the persons nor seperatyng the substāce For the personne of the father is one of the son an other and of the holy gost an other But of the father and the sonne and the holy goste is one diuinitye equalle glorye lyke euerlastynge maiesty Lyke as their be not thre vncreated nor thre vnmeasurable but one vncreated and one vnmeasurable Likewise the father is almighty the son almyghtye and the holye goste almyghtye And yet be ther not thre almightyes but there is one almightye Euen so the father is god the son is god and the holy goost is god And yet be there not thre goddes but one god So the father is lorde the sonne is Lord and the holy gost is lord And yet be their not thre Lordes but ther is one Lorde For lyke as we be compelled by christen veritye to acknowledge euery persō one after an other to be god or Lorde so be we forbydden wyth catholyke religyon to saye that there be thre goddes or thre lordes The father is made of none other neither created nor yet begotten The son is of the father only not made nor created but begotten The holy gost is of the father and the son not made nor created nor begotten but procedyng Therfore ther is one father not .iii. fathers one son not iii. sonnes on holy gost not thre holy gostes And in thys trinite their is nothynge before nor after nothyng greater nor lesse But the whole thre personnes be like euerlastynge wyth their selfe and lyke equall So that in al thynges as it is nowe aboue sayde and that the trinity is to be worshipped in vnitie the vnity in the Trinitie Wherfore he whych wylbe saued let hym so iudge of the Trinitie But it is necessarye for euerlastyng health that he beleue faithfully also the incarnacion of our Lord Iesus Christ Therefore it is ryght faieth that we beleue and confesse that our lord Iesus Christe the son of god is god and man He is god of the substaunce of his father gotten before the worldes and he is mā of his mother borne in the world Perfect God and perfecte man of a reasonable soule and mans flesh subsistyng Equall vnto hys father accordynge vnto hys dyuynytye lesse then hys father accordynge vnto hys humanity Whiche althought he be god and mā yet be their not two but ther is one Christ But one not in conuersion of the godheade into flesh but in takeyng of manhead in god One altogither not in confusion of substaunce but in vnitye of personne For lyke as a reasonable soule and fleshe is one man so Christ is one God and man Whyche suffered for oure saluacion wente downe vnto hell and the thirde day rose from the dead He went vnto heauen sitteth at the right hande of god the father almyghty Frō thense he shal come to iudge the quicke and the deade Vnto whose commynge all men shall ryse wyth theyr bodies And they shall gyue a counte of their owne dedes And they whiche haue done well shall enter into euerlastinge lyfe but they whyche haue done euell into euerlastynge fyre This is the catholyke fayth whiche vnlesse euery man do faythfullye beleue he can not be saued ¶ Of God ☞ What is God GOd is a spirituall vnderstandinge substaunce the euerlastinge maker keper and defender of al thinges of one endles wysdome goodnes ryghtuousnes and mercy ☞ Shewe wytnes of the vnite of God ¶ Deut .vi. Heare Israell Thy Lord god is one Lord Esai xliiii I am the fyrste and the laste and besyde me is there no god And xlv I am god nor there
victory ☞ Howe shall they aryse Gloryously wyth all perfection gostely and bodely Paul .i. Corin xv Dothe numbre foure giftes of a gloryfyed body clearnes power or leithweiknes quicknes or redines This body sayth he is sowne that is is buried in the earth in corruption infamy infyrmity a natural body It shal aryse in incorruptiblenes glory power a spirituall body ☞ Shewe a figure of the resurrection by the creatures Behold a corne of wheat which is casten dry into the earth and it is not reuyued so that it can not growe vnlesse it be dead or roten before Ioh. xii Christ saith vnlesse the corne of wheat ct The corne is sowne into the ground litle vile an dry whych putrified in the earth as it were reuiuing groweth into a teÌ„dregrasse anone after cometh stalkes and then the eares So shal thy sayde bodye whyche is buryed at the length aryse but wyth an vnspeakable beuty For the ryghteouse shall shyne in the kyngdome of god as it were the sunne ☞ But what shall come of them whom the last daye shal fynde yet lyuyng in fleshe ¶ They shall not fall in the haÌ„des of them which buri the dead For Paule saythe .i. Thessa iiii We whyche remayne as yet shal be also caryed vp wyth them whych be dead before into the cloudes for the metyng of the lord in the ayer and so shal we euer be wyth the lorde ¶ Of the end of the worlde of the iudgment or the last day of the lorde ☞ What is the consumation of the world IT is wheÌ„ the state of this world and the course of tymes shall passe away when Summer winter day nyght shall cease Gene. x. ☞ What is the last iudgement or the day of the lord It is wheÌ„ the lord Iesus Christe in his comyng wyth great power and maiesty shall gyue equal vndenyable iudgement vnto all meÌ„ according vnto their workes as well vnto the godly as the vngodli either vnto euerlasting life or euerlasting punishment ☞ How many commings of the lord be ther ¶ The scripture doth teach vs that there be two comings of the lord The first was lowly wheÌ„ he was incarnate in the shape of a seruaÌ„t that he myght beare oure sinnes The other shal be gloryouse and terrible when he shal come as the laste iudge in an vnspekeable maiesty in the end of the worlde to iudge the quicke and the deade Augustinus Christe did come priuily to be iudged He shal come openly also for to iudge Act. x. Christ is ordeined of god the iudge of the lyuyng and the dead Acte xvii He hathe appoynted a daye wherein he wyl iudge the worlde in equalnes Howe shal he come to iudge ☞ Visibly in a cloude lyke as he hath ascended vp Actes i And in maiestie and glory .i. Thes iiii in the voyce of the archaungell and in the trumpet of God Wherfore to iudge That he may geue vnto the godly euerlastyng lyfe both bodily gostly and vnto the vngodly punyshment and euerlastyng fyre ¶ What order of the last iudgmeÌ„t shal ther be ¶ Certayne tokens shall go before the day of iudgement Certayne shal be vpon the same day and certaine shall folowe What tokens shall goe before ¶ The Empire of Rome shal be destroyed The maÌ„ of sinne shal be declared ii Thess ii Their shall false Christes ryse and false prophets The church of Christe shal suffer most greuouse persecutioÌ„s Math. xxiiii Ther shal be tokens in the sunne and mone c. Luke xxi The Gospell shal be preached in the whole worlde ☞ What tokens shall appeare vpon the same day ¶ The cominge of Christ shal be sodden like as the fleyng of the lyghtenyng from the east vnto the west fyer shall goe before his face Psalm .lxxx. vi The tokens of the sonne of man shal appeare in heauen All dead men shal aryse as well godly as vngodlye Christe will deuid the good from the euel and will gyue the last iudgement Mathew .xxv. ☞ What token shal folowe ¶ Visible renewinge of the worlde Punyshment of the vngodly life of the godly Euerlasting ☞ Can the houre and the day of the iudgement be knowen ¶ Of that day and houre saythe Christe Mathew .xxiiii. No man knoweth no not the Angels but mi father alone And the .i. Thess v. The day of the lord like as a thefe vpon the nyght So shall it come when they shal say peace tranquillity then shal the sodden destruction come vpon them ¶ Of Euerlastyng lyfe What is euerlastynge lyfe IT is the euerlastyng taste and fealing of grace and the mercy of god and peace or euerlastyng ioy of conscience in the hertes of the faythfull Or it is a certayne knowledge of god and oure lorde in Iesu Christe which begyneth here in faith vnder a sure hope spirite it shal be openly declared after this lyfe vnto euerlastynge ioyes and an immortall heritage more breifly so Euerlastyng lyfe is to know the true god and Iesus Christe whoÌ„ he hath seÌ„t Ioh. xvii ☞ What is euerlastyng deathe ☞ It is euerlastynge sorow and feare of conscience for the wrath of god ☞ Who hath promised euerlastyng lyfe ¶ Christe oure lorde ¶ Vnto whome ¶ Vnto them whych beleue For so hath he said Ioh. iii. He which beleueth in the son of god hath euerlastynge lyfe but he whyche doth not beleue in the son he shal not se lyfe but the wrath of god taryeth vpon him Iohn .v. Vereli verely I sai vnto you he which heareth my word and beleueth in hym whych hath sent me he hath euerlastyng lyfe and he shal not come into iudgement but he shal passe from death into lyfe ¶ Which be the effects and vertues of euerlastyng lyfe ¶ Not to fele any more synne death but to haue euerlastynge Ioyes and gladnes Esaie xxv And death shal be vtterly deuoured and god shal wipe all tears from the eyes of them and ther shal be no more death nor sorow nor Crieng c. Apoc. xxi Esa lxv â—o I create new heauens and they which were before shal be no more remembred nor yet ascend into your hertes but ye shal reioyce be mery for euermore in those whych I create Bicause lo I create Iherusalem gladnes and the people of it reioyce and they shal be mery in Iherusalem and I will reioyce in my people and the voyce of weping wailing and the voyce of Cryeng shal be heard no more in it c. Also Chap. li. They whych be redemed of the lord shall returne and come praisinge into Syon and euerlasting ioyes vpoÌ„ their heads They shal reioyce and be mery and sorowe and mornynge shal be abolished Psal iiii Pore men shall eate be satisfyed and they shall prayse the lorde whych do seeke for hym and their herts shall lyue for Euermore Psalm .iiii. They shal abound wyth corne wyne But I wil sleep and take reste bicause thou lord dost make my dwellyng place sure Esaie lxiiii Ther is no eye whych seeth but thou alone O God what thou hast prepared vnto them whych loue the. ¶ These testimonies doe declare that euerlastynge lyfe is such astate wherin we be delyuered froÌ„ synne and death and from all miseries and wretchednes shall liue in euerlastynge lyghte the treue knowledge of god and shall haue euerlastyng Ioyes and euerlasting myrth Which god graunt vnto vs for the loue of his sonne Iesus Christe which liueth and reygneth wyth the father and the holy goste blessed aboue al thyngs for euer more Amen ☞ * ☜ ⧠Imprinted at London by Iohn Day and Wyllyam Seres dwellynge in Sepulchres Parish at the signe of the Resurrection a litle aboue Holbourne Conduite ☞ M.D. xlviii the .v. of October ⧠Cum gratia priuilegio ad imprimendum solum
the powers of man agaynst the lawe of God ☞ Whiche be the effectes of synne ¶ Effectes be the punishment of sinne But ther be .iii. degrees The first punishmente is the very corruption of nature whereof we haue spoken that is to saye concupiscence whych afterwardes engendereth all actuall synnes wherefore they be also motions of the corruption of nature The seconde punyshemente is deathe and all wrechednes of mankinde The thyrd is tirranny of the deuell to whome mannes nature is subiected whyche laboureth boeth to destroye men wyth bodely eueles and prouoketh them to all kynde of synne to Idolatrye the despite of God heresyes ▪ vniust man slaughter curssed lustes and other mischiefe ¶ Remayneth not original synne in holy mē Or how is original syn forgeuē in baptisme ¶ When it is sayd that original sinne is forgiuen in the sacramēt of Baptysme it muste not be so vnderstanded that no vicious thyng remayneth after baptisme whyche is worthy damnacyon But so is to be vnderstāded that in baptisme the giltines is forgyuen that is to say it is not reputed for synne althoughe corruption or concupiscence remayne as yet in nature whych remayneth also in holy men and is a thynge by it owne nature worthy damnation but it is not reputed or ascribed for Christes sake when we receyue hym wyth fayth Therfore the formality of synne that is to say the reputyng or accusation of it is taken awaye in baptisme in thē whych be sāctifyed but the naturall cause that is the very affection an corruption of nature remayneth as yet in nature and yet when the holy goste is gyuen vnto them whyche haue fayeth they conceyue newe and godly motions whereby the euel is somthynge mitygate After the same maner teacheth vs Saynte Austen of the remission of origynall synne in baptysme when he sayeth Synne is forgyuen not to the intente that it shal remaine no more but that it shal not be ascribed or laied vnto our charge Item Synne passeth awaye as concernyng accusation but it remayneth in acte ☞ Wherefore remaineth punishement that is to saye bodely death and other miseries seinge synne is forgyuen ¶ Because syn or corruption remayneth in nature therefore remayneth death also as it is sayed Rom. viii The body is mortifyed for synne that is to saye beynge presente and remaynynge as yet in nature For thys corruption must vtterli be abolyshed that afterwarde we maye be clothed wyth a new and perfecte nature But the corruptyon of thys nature can not be abolished and put awaye but by death ☞ What is actual synne It is euerye motion euerye thought euerye worde and dede againste the lawe of GOD and wythoute doubte what so euer is done without fayth Or more briefelye Actuall synne is the fruites of nature corrupted lyke as euell motyons bee thoughtes wordes and deades done agaynst gods lawe But we muste intertayne boeth the personne and the worcke together for althoughe the vngodlye haue honest worckes yet neuertheles because the persons be viciouse the workes be not acceptable to god What maketh the personne viciouse ¶ Infydelity to doubte of God to lacke feare and truste in God For althoughe Pomponius and Cicero where excellente men I put the case that they had a certain knowledg of the law that is to say that God is rightuouse good c. Yet they do not know Gospell that God remytteth syn wythout oure deseruinges And therefore in greate aduersytyes troubles they iudge their selfe to be reiected of God Wherefore seynge they haue euell effections inwardelye theire external actes be so polluted accordynge vnto thys of Paulle what so euer is not of fayeth it is synne Romaynes .xiiii. The stoutnes of mynde in Achilles was an excellēt vertue and the verye gyfte of God but it is by chaūce viciouse that is to saye by the personne whyche is euel whyche doubteth whether God haue respect of men or no. Also he lacketh the feare trust of God ☞ What Maketh the personne acceptable vnto God ¶ Fayeth For if fayeth be ioyned wyth vertuous liuyng and good workes the person is acceptable vnto God ☞ How many kindes of affections be in the nature of man ¶ Two some do playnelye resiste the lawe of God to desire the gooddes or the wyfe of an other man to be sorye that other men haue the benifites of God to dystruste in god to hate God to desire prayse whiche is not dewe to exalt ones selfe aboue other men to be angry with the iudgemente of god These mocions be properly the fruit of originall syn And they be manifestely euell viciouse and to be reiected oute of mannes nature ¶ There be other affections whych do not resyste the lawe of god as for a mā to loue his wyfe his chyldren and frendes Also to be angry wyth vices If anye mā go about to take these affections frō nature he destroieth motyon and lyfe And although they be defyled also by original synne yet of them selfe they be not euell or vicyouse but they must be keped in nature and we muste laboure to make them more pure and cleane ☞ Howe be sinnes knowen ⧠By the preachynge of the law Rom. vii By the lawe is synne knowen For I should not know that cōcupiscence were sin vnles the lawe sayed Thou shalte not carnally desire ☞ What iudgest thou of mortal synne and veniall synne ☞ Mortall sinne that is to saye whiche is worthy death euerlastynge is not onlye a certayne action but it is the euell whyche is infixed in nature whyche is called original synne Thys motion condempneth the vnbeleuynge and vngodlye accordynge vnto this saiyng Iohn .iii. He that beleueth not he is alredi iuged But thys affection is forgyuen them whyche receyue remission of synnes by fayth according vnto that Rom. viii No condempnation is now vnto thē which be in christ ☞ From whence come veniall sinnes then The originall synne is not idle but it engendereth vicyouse desires and lustes euen in holy men accordynge vnto thys sayeinge The fleshe lusteth agaynste the spirite But because suche affections be foregyuen them whyche be godly they be made veniall For the godlye doeth not allowe those affections but doeth resyste them Therefore because fayeth is in them whyche dooe resyste yet be they pronownced ryghtuousse neuer the lesse ☞ What is mortall synne ☞ It is a kynde of actyon whych is suche that they whyche do cōmit it fall from the grace of God be no more reputed righteousse and be condempned vnlesse they do amende These actions be called mortal synnes for an example To allowe or do anie thynge agaynste cōscience that is to say vngodli opiniōs misbeleuing not to resist viciouse affections also to cōmit bodily syn agaynste the cōmaūdemēt of god Of thys speaketh Paul .i. Cor. vi Neither whoremūger nor Idolater nor adulterers nor the effeminat nor buggers nor theues nor the defaitfull nor drunkardes nor slaunderers nor robberes nor rauishers shal possesse the kyngdome of God So. Ephese
v. Gala. v. The workes of the fleshe be opeÌ„ adulterie whore huntynge vncleanlynes vncleanes of liuinge Idolatry impoisoning or sorcery hatred chidiges brauilinges desire of glori strife sectes enui murder druÌ„cknes vnmesurable eatiÌ„g and drinkyng wherof I shew vnto you that they whiche do committe suche shall not possesse the kyngdome of god ☞ What thynkest thou of the diuision of actual synnes whyche olde writers vsed that is inwarde actual synne and outwarde ¶ This diuisyoÌ„ is not so ieopardouse If thou saye some actual synnes be inwarde lyke as affectyoÌ„s and thoughtes be whych maye be called venyall in them whyche resyste wyth fayeth and therefore be as yet reputed iuste Some be outwarde as euell doinges and sayeinges wherin they whyche falle be destitute of grace nor be no more reputed iust Yet shalte thou knowe that as well inwarde as outwarde synnes be mortall in them whyche lacke fayeth nor dooe not resiste suche euel motyons For because they lacke fayth they haue no remission of synnes Therfore in such can no veniall synnes be ☞ What sayest thou of the synnes of omission and wylful ignoraunce ☞ They be also mortall synnes For thys same wylfull ignorauÌ„ce is agaynst conscience as if a man wil not knowe the gospell or wyl not perceiue his dewtye or doetâ— it negligently Such be the faiâ—tes of manye men nowe a dayes whych dispyse to here and knowe the gospell althoughe they knowe that this is commaunded of god heare hym Suche lyke was the ignoraunce of the Iewes whiche dyd persecute Christe Euen so is the Idolatrye of the Gentyles deadly synne ☞ What is to be required in them which be conuerted ☞ That they maye repaire to haue a cleare conscience and thei beinge sory for their sinnes shalt not contynewe in them whyche they iudg in them selfe to haue coÌ„mitted agaynst the wyl of God As it is writteÌ„ I wyl not the death of a sinner but rather that he be conuerted And againe if I shall saye vnto the vngodly thou shalt dye and if it shal repente hym of his sinnes and if he do iudgemeÌ„t and iustice he shall liue And yet let theÌ„ knowe in the meane tyme the saied obedience whiche they perfourme not to be perfect And therfore in the iudgemente of god let them not trust in the dignitie or worthines of their workes but let theim beleue the person to be accepted for Christes sake Then let theÌ„ obserue this which Paul saith Make not sorye the holye spirite of God wherwyth we bee marked vnto the daye of redemption that is let vs not cast away the benifite of Christe and so perishe Of Grace ¶ What signifyeth thys worde Gratia THis word gratia in scripturs especially in Paull wheÌ„ he disputeth of iustyfication signifyeth not a quality or state which is poured into the soule as the Papistes do teach of gratia and abuse the worde for charitie or loue whyche is in vs But it muste be taken incomparyng wyth an other and it signyfyeth the vndeserued receyuynge into fauoure or reconsiliation of God towarde vs. ¶ What is Gratia then ¶ Gratia properly is remissioÌ„ of synnes and reconcilyng or reputyng of righteousnes or acceptacion or allowaunce of the person whych is by mercye for Christes sake vndeserued with the whych allowaunce the gyfte of the holye gost is conioyned whereby oure hertes in repentaunce bee lyfted vp wyth fayth and receyue comforth wherby newe motions are created and agreable vnto the lawe of god ☞ Howe shall thys be vnderstanded when it is sared we be iustifyed by grace ☞ It must not be vnderstanded as the papistes do Imagine that it shoulde signyfy that we purchase remissioÌ„ of synnes or be iustifyed for anye state or qualitye whyche is in vs that is to saye for oure loue or newe obedyence for that is the verye waye to opresse the doctrye of fayeth and to take awaye Christe our mediator But it must be so vnderstanded that we obtayne remissyon of synnes or rekeninge to be iustifyed when god accepteth vs without any of our deseruinges bi his mercy for an other thynge whyche is wtout vs. that is to saye for Christes sake And yet is it to be knowen that the giuyng of the holy gost is conioyned with remissioÌ„ of sins that is to saye when we be lyfted vp wyth fayeth whyche maketh in vs the performed obedience Therfore in the stryuynge of our conscience when it seketh for remissioÌ„ of sinnes disputeth of the wil of god toward it we ought not to haue respect vnto our qualities or our own worthines but we muste beholde the promisse of Christe accordig vnto that shal we iudge of the wyll of god towarde vs we shall receyue the self mediator by fayeth Thys done the holye goste is giuen which bringeth coÌ„forte taketh effect that new motioÌ„s be created Therfore both these seÌ„tences must be hold both the newe motioÌ„s ought to be made in vs bi the holigost and that oure conscience neuer the lesse oughte to haue respecte without our selfe to be iustified bi him that is to say that we haue remission of synnes and be accepted vnto euerlastynge lyfe ☞ Whiche be the causes of grace ☞ The efficient cause is the wil of God which would that Christ shoulde be a sacrifice for vs for his sake to be merciful vnto vs. Therefore onlye the merite of Christe is the cause for the whiche grace is gyuen ☞ Howe chaunceth grace vnto vs. ☞ The instrumeÌ„t all cause is the preaching of the gospell and mynistringe of the sacramentes For god wyl be effectual by hys word if so be we receyue it in fayth For our wyl muste come therto also which mai receiue the word For he wyl not take effecte in theÌ„ which do resyst and in theÌ„ whych obteyne not grace in heareynge the worde the cause is their owne wyl whych resysteth the word So then obteyne we grace when by the worde or promysse declared and set forth in the gospell oure hertes conceyue comforth and ouercome feare and lifte vp theym selfe wyth fayeth vndoubtedly iudgyng that they haue remission of synnes and are accounted to bee iustifyed accordinge vnto the promisse for Christes sake Therefore sayeth Paule Galath iii. that we shoulde take the promission in spirite by fayeth that is when we affraied for the iudgemente of God dooe lyfte vp oure selfe with fayth whiche leaneth vpon the promesse of Christ Here are fantastical and mad spirites to be condempned as the Anabaptistes whyche looke to be lightened by the holy goost without the worde of God Also they whyche do imagyne the holy gost to rune before the word and wheÌ„ they perceyue that they haue those new lightninges they faine that they wil beleue Also disputatioÌ„s of predestination are to be casten awaye here For lyke as the doctrine of repentauÌ„ce which rebuketh sin is vniuersal ther is an vniuersal commaundement of Christ euen so is the promysse of the Gospell vniuersal commauÌ„ding that we shal al
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
the worde of grace whyche is preached and confyrmed wyth gostely testimonyes he committeth syn agaynst the holy gost ☞ Is not euerye fal after the trueth be once knowen synne whiche can not be forgyuen ¶ No. For ther be many examples and wytnesses which teach that suche fallynges be forgyuen And euerye persecution of the Gospell is not to be iudged synne vnforgyueable Because Manasses Pauli and other persecuted the worde of god yet purchassed they forgeuenes Wherefore boeth the sentences are to be holden Fyrste that all synnes be forgyuen them whyche beleue because the promysse is vniuersall accordyng vnto thys he hath coÌ„cluded all vnder synne that he myght be merciful vnto all Also i. Iohn .i. He is a sacrifice not only for oure synnes but for the synnes of the whole world Secondarelye thys is also to be holden that ther is a synne whyche can not be forgiuen or a synne vnto death But who committeth that the cannot be forgiueÌ„ it is not oure deutye to iudge it is sufficieÌ„t to iudge of the whych foloweth that ther is no such sin in theÌ„ which come to repeÌ„tauÌ„ce faithe And vnforgiuable sin perteineth only vnto theÌ„ whyche continewe vnto the veri end in infidelity do no repeÌ„tauÌ„ce for thei which do repeÌ„t haue no vnforgiuable sinnes ☞ What is the effecte of repentaunce The effects fruits of repeÌ„tauÌ„ce be together newenes of lyfe and maners For in theÌ„ which be receiued into grace the rightuousnes of good coÌ„scieÌ„ce must folow whereof IhoÌ„ sayth do the worthi workes of repeÌ„tauÌ„ce of the necessitie of this newe obedieÌ„ce haue we entreted ¶ Of faith ☞ What is fayth Faith is not onli a knoledg of the historie of christ but it is the vnfained trust of the hert which ê¯seÌ„teth vnto the promis of the gospel but specially it signifieth the trust of merci promised for christ For altough there be many kyndes of promises diuers purposes wher about fayth is occupyed like as the busines pereles of diuerse meÌ„ be as the busines of Moises of Dauid of Paul be diuers yet this is the pricipal purpos of faith which i al busines is euer the first most speciall that is to say trust of merci wherw t the hert iugeth that it hath remissioÌ„ of siÌ„nes pleaseth god for christ Thys faith must go before giue light in euery inuocacioÌ„ the hert lifted vp ther with desireth loketh for the help of god in al maner of teÌ„tatioÌ„s Againe wtout this fayeth or trust of mercye ther is no inuocatioÌ„ nor no ieoperdies can be ouer come For vnles their be such faith in the hert the mind is oppres led w e doutiÌ„g indignatioÌ„ agaiÌ„st god in the sore striuiÌ„ges of the coÌ„cieÌ„ce ☞ Howe standeth this faith in our herte The holy gost moueth our herts bi the gospel which teacheth the sin is forgeuen vs for christ which was made an offering for vs. So theÌ„ standeth this when we heare this promisse and behold Christe our mediator we beleue for hys sake that we be forgyuen and acceptable before god and to be heard nor we sufferre not thys truste to be shaken of vs. Thys fayeth is the self reuiueing of herte and ouercommeth feares of sinne and death it bryngeth a sure comfort it vpholdeth in al periles it axeth obtaineth things of God ⧠Proue the faith signifieth truste of mercy ☞ In thys tyme also certayne learned men do contende thys worde Fayeth to sygnifye onely the knoweledge of the historye or professioÌ„ of the Articles which may be also in the vngodlye and they denye truste of mercye to be signisyed by thys worde Fides Therefore stronge argumentes must be holde that Fides in thys proposition signifyeth truste of mercy .i. Paule confirmeth the promise and fayth whiche taketh the promesse Rome iiii when he sayth therefore by faith without deseruynge that the promes maye be sure for he meaneth that the promes is of none effecte vnlesse it be taken wyth fayeth Therefore seinge fayth is compared vnto the promesse as to a thinge about whiche fayeth doth exercise hys office it is necessarye Paule to speake of such a fayeth whiche is a conseniynge wherewith we consente and agree vnto to the promis But thys fayeth agreing vnto the promisse is the very truste of mercye not onely the knoweledge of the hostorye For so Galla. iii. saith he that the promisse by fayth maye be gyuen vnto them whyche beleue c. ii Rome v. speaketh he of Abrahamme He doubted not wyth distruste but he was confyrmed in fayth here speaketh he playnelye of faith whych resisteth douting despaire and recouereth the promis For he speaketh manifestly of the trust of the promis He dyd not doubte of the promyse of God by mystruste .iii. Paul speaketh of such a fayth which is not an idle knowledge of the history but which worketh for remissioÌ„ of sinnes he attributeth vnto it liuely causes the is to say that it coÌ„forteth our hertes in feares maketh our coÌ„sciences quiet and ouercoÌ„meth syn death Rom. iiii We iustifyed by faith be pacified IteÌ„ Eph. i. By whoÌ„ we haue truste enterauÌ„ce by iayth Therefore it is necessari that fayth be taken for the trust which coÌ„forteth lifteth vp oure hertes Also Christ whiche saieth vnto the sinfull womaÌ„ thi faieth hath made the safe speaketh surely of such a faith whiche beleueth knowledgeth that hir sinnes be remitted according to the worde of Christe Thy synnes be forgiuen the So also in suche lyke places when he speaketh after the same sort vnto the woman of Cananie and to hir which was affected with the flux of bloud he vnderstaÌ„deth the trust which did loke for helpe vpoÌ„ him nor it was no idle knowledg of the history iiii Peter in the Actes saith our hertes to be purified with fayth to haue remission of synnes and quietnes of conscience But it is manifest that our hertes be not clensed with the bare knowledge whyche is also in the vngodli Therfor it is necessari that fayth signifieth here trust which receiueth merci remissioÌ„ of sins v In the seÌ„teÌ„ces of prayer it is manifest this word fayth to signifye nothing els but a trust which beleueth with fauoure as Iacob i If any maÌ„ nede wysâ—om let him axe it in fayeth doubtinge nothyng So sayth Christe also what so euer ye praienge do axe beleue ☞ So also in the old testament for ye shall receiue it c. this word fides and Credere signifie truste of mercy as Abraham beleued God c. Also Iosaphat .ii. Paralip xx Beleue in god ☞ What is the meaning of thys senteÌ„ce the ryghtuouse shal lyue by hys fayth It attributeth vnto faith two thinges that is to say iustification lyuelines that is deliueraÌ„ce from sin death It teacheth that by fayth we be iust or accepted vnto god that by faith we be reuiued and quikned that is that we receiue coÌ„forth wherbi
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
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