beleue to folowe and to serue Contrarywyse he forsoke God and so came he vtterly in to the bondage of the Deuell and darknesse And thus haue we now the goodnesse and faythfulnesse of God Agayne the wyckednesse great vnfaythfulnesse of man ¶ The fyrste and ryght foundation of our holy Christen fayth HEre now had the iust god occasion and ryght to expell man to destroy hym to dampne hym and to leaue hym vtterly to the deuel And the same also dyd hys ryghteousnes true the requyre For he had sayde In what daye so euer thou eatest of the fruyte thou shalt dye the deeth Contrary wyse the goodnesse and mercye of God requyred not vtterly to suppresse man a poore and naked creature In the meane â—eason was there founde awaye wherby the ryghteousnesse and trueth of god shulde be satysfied and in the whyche the mercy of god shulde specyally be exercysed and declare it selfe that is to say Chryste Jesus whyche is geuen vs by the manyfeste grace of god was offered for our synnes satysfied and recompenced the ryghteousnesse of God and so delyuered vs out of the bondes of the Deuell For he dyed for vs all in asmuche as god sayd In what day so euer thou eatest thereof thou shalte dye the deathe Therfore dyed Christ for vs all that throw hys death we myght lyue and be taken out of the kyngdome of darknesse and be sette in the kyngdome of the deare beloued sonne of God Thys deuyse of gods wysdome whych no doubte was determynate from euerlastyng was also directly opened vnto AdaÌ„ after the fall in maner folowynge Whan man had eaten of the frute of the forbydden tree immedyatlye hys eyes were opened in so much that he was ashamed whaÌ„ he sawe that he was naked â–ª Hytherto had he lyued in innocencye therefore beganne he now to couer hym selfe but wyth symple clotynge whych they trusted not muche to lyke as it is a â— vnprofytable that man of hym selfe wyll couer hys synn wythal sauynge that they sled from the Lord and hyd them selues from hym But the Lord folowed vppon the fugytiue put hym in mynde of hys decaye mysery and the lyfe that he was fallen from and sayde Adam â—here art thou Or knowest thou what misery thou art fallen into from great felicite Nowe shuld man haue knowleged hys faute but he shewed hym selfe styfnecked â–ª And the Lorde moueth hym styll to se yâ— he wyll knowlege hys synne and sayd â—ho tolde the that thou art naked Yee to helpe hym in the matter and to make hym confesse hys synne he sayeth moreouer â–ª Hast thou not eaten of the tree of the which I â—orbade the â—â—â— thou shuldest not eate But man was lothe to knowleg his synne and layed it first â—â—on the woman hys companion â–ª and the same dyd he with so froward and vnaduised wordes that a man maye easely see that secretly in hys hart he wyckedly and vnreasonably layed the faulte vpon God For he sayd not onely The woman gaue me of the tre to eate but added proudly thereto The woman whyche thou gauest me c. As though he shuld say Thou thy selfe art in the fault If thou haddest not geuen me the woman I had not ben disceaued And yet the righteous God gaue not hym the woman to disceaâ—e hym but to be an helpe to hym Wherfore appeareth it here agayne that the synne of maÌ„ was the more wylfull and greuous Yet for al thys dyd the gracious God proceade further and woulde proue whether he myght fynde anye knowledge of the synne wyth the woman the begynnynge and occasyon of the synne But nothyng at all coulde he fynde The one persone was as the other and they hoth had no power Therfore lyke as Adam put all the fault to the woman euen so â—ayâ—â—â—he woman all the faulte vppon the serpente that is vppon the deuell Whyche nature doth yet to thys daye â—leue in man But what man whych hath well coÌ„sydrâ—d â—his forsayde matter by hymselfe woldâ— noâ— saye or durst thyâ—ke that any parte of the promes of ryghteousnes and saluation of man were to be ascribed to hys owne power and deseruyng For asmuche as it is so manyfest how vnable aâ—â—â—â—stâ— man is of hym selfe whych doth nothynge but he peth synne vpon synne and dysohâ—dâ—ence vpon disobedience Agayn who is so blinde but he seyeth that all saluacion is to be ascrâ—bed to the onely merâ— grace and mercy of god For now foloweth it fyrst how god handled in thys matter Now whan all the complynt was made vpon the serpent the Lorde asketh and examineth the Serpente nothynâ—e at all for the dede was opeÌ„ nether was the serpent created of God to speake and wyth the deuyll was there no trueth Therfore doth the Lorde ryghteously curse â—hâ— serpent the deuell Unto the bodeâ—y sâ—rpeÌ„t also whom the deuell vsed as an instrumeÌ„t he geueth a sore curse and sayeth â–ª Uppon thy bely shalt thou go and erth shalt thou eate all the dayes of thy lyfe When thys was done it was ordeyned now first for man that accordinge to the righteousnes and trueth of God he shulde be punished also with the curse and with eternall death but for the causes expressed in the begynnyng of this chapter the curse was directed vnto Christ who also with cleare wordes was promised and so was lyfe in hym promised lykewise Therfore sayeth not the Lord now and cursed be thou maÌ„ because thou hast done agaynst my commaundement but And I will put enemyte betwene the and the woman betwene thy sede and hir sede the sâ—me shall treade the on the heade thou shalt treade hym on the ele Which is thus moche to saye Thou hast vsed the woman to the distruction of meÌ„ so that from hens forth they bring deth â–ª and by kynde nature are damned whan they are borne Therfore will I also vse the woman but to saluatioÌ„ for of the woman shall a sede or chyld be borne which shall breake thy beade power and kyngdome synne damnation and death howeâ—eit in hys manhode he shalbe troden downe and bytten That is Whan with his transgression hath deserued eternall death to that after the rigoure of my iustice he shuld perishe and belonge to the â—euell for euer neuertheles I will haue mercy vpon hâ—m and receaue hym to grace agayne â–ª but to the intent that my trueth and righteousnesse maye be satisfyed â–ª I wyll cause my sonne to take the very nature of man vpon hym Then will I that he take vpon hym selfe the curse and damnacion and dye and with his innocent death to take awaye that noysome deathand curse and so to set the generation of man out of death â–ª in to lyfe out of the dominion of the deuell in to his owne kyngdome out of darckneesse into light Thus â—â—e right foundation or ground of our holy fayth continueth fast and vnmoued in somoche as all the generation of man
is whole and clensed from synne and delyuered from the curse from the deuell and euerlastinge damnation onely thorowe the mercy and mere grace of God by Jesus Christ As touching this Paul sayde whan he wrote to the Romaynes in the ighte chapter God â—eet hys sonne in the simylitude of synfull fleshe and thorowe synne that is to saye thorow the synne offring and willyng death of Christ he condemned synne in the fleshe * And in the fyrste Epistle to the Corinthians the first chapter the same P. sayeth Christ Jesus is appoynted of god to be oure wisdome and righteousnesse and sayntifieng redempcion that as it written who so glorieth reioyseth let hym glory and reioyse in the Lorde But for asmoche as this is the ferst promes and the first sure Euangelion â–ª I wil now speake of euery worde in especiall First God calleth his sone our lord Je sus the sede of the womaÌ„ A sede because of the very nature of man and because that our Lorde shâ—lde not take vpon hym a phantasticall but a very true bodye But to these wordes ther is added Of the woman For our Lord was not conceaued and borne of maÌ„s sâ—de but of the holy goost out of the virgyn Mary Therfore can not this sentence be vnderstonde of Eue but of the virgyn Mary Nowe where as she is called a woman it is done because of the kynred For euen the daughters also and maydens are rekened in the womens kynred and yet contynue vndefyled virgins God also hath spoken here distinctly and sayde not I will put enemyte betwene the and this woman but betwene the and haischah the woman vnderstand some speciall woman no doubte euen suche one as he afterwarde set forth clearly by Esaye sayeng Beholde a virgyâ— shall conceaue and beare a sonne c And this worde â–ª sede was alwaye afterwarde in euery renewynge of this promes concernynge Christ Jesu amonge all the patriarkes and prophetes rehearsed vsed and expressed vntyll the tyme of Dauid Of whome the Lord afterwarde was called a floure the rote sprâ—wâ—ing or blossome of Dauid The holy apostle Paul expoundeth this worde sede clearly and planely and sayeth it is Christ Gal. iii. More ouâ—r it serueth to the prayse of the Lordes mother that â–ª God sayeth I wyll put enemytie betwene the woman and the. For he meaneth the difference of both their na â—urs The deuell is proude sotle wicked false and vntrue but the mother of Christ is lowlye symple vertuous faythfull and vpright â—haist and cleane And the same pure vyrgin and gratious mother hath borne vnto vs hym that trode downe the serpentes heade The heade of the serpent is the power and kyngdome of the deuell euensynne the curse and damnation All thys hath that blessed sede broken for hys faythfull All which thynges the holy apostle Paul also hath taught with these wordes The Lorde is become partaker of our flesh bloude that he thorow death mighte take awaye the power from hym which had the lordshippe ouer death that is to saye the deuell and to delyuer them whiche throwe fear e of death were all their lyfe tyme in bondage For he toke not vpon hym the aungels but the sede of Abraham toke he vpon hym c. * And to the same meanyng doth thys also serue that foloweth And thou shalt treade him on the hele The hele is the lowest parte in man and here it singnifieth the mooste inferiour thinge in Christ euen his fleshe Thys hath the olde serpent the deuell persecuted and troden downe by hys meÌ„bres Cayphas Annas Herode and Poâ—teâ—s Pâ—late For Peter sayeth Christe hath suffred for vs in the flesh The godhead is impussible and the soule immortall But by this treadynge downe of the lord hath God troden dowen the kyngdome of the deuell That is to saye by his death hath he destroyed death and brought lyfe agayne to al them that beleue Her of commeth it that Chryst sayeth hym selfe JohaÌ„ xii â–ª Nowe is the iudgement of the worlde nowe shall the prynce of thys worlde be thrust out And I whaÌ„ I am lyfte vp that is to saye cruâ—yfied from the earthe wyll drawe all thynges to me At the last sayth the Lorde that he wyl put enemytie betwene the serpente and the womans sede Thys maye we se in the deuell and hys membres and actes how they are contrary to Chryste and hys membres and dedes But how strong so euer the serpent is yet shall he be troden downe thorow Chryst and hys faythfull â–ª Herof commeth it that Paul spake so comfortable to the Romaynes Roma xvi The God of peace shall shortly treade downe the deuell vnder youre fete And here wythall is the dewty also of the faytfull in Chryst shortly comprehended For as touchynge them that saye It is ynoughe then and is all well whan I knowlege that I am a synner and saued thorow the blessed sede onely To them it is here answered and clearly geueÌ„ to vnderstande that all they whych put theyr trust in the blessed sâ—de take vpon them the kynde of the sede and hate the kynde of the serpent that is to saye synne and blasphemy and fight alway more and more agaynste the worlde and the Deuyll as longe as they lyue yee and occupie them selues moost faythfully about that whych is gods wyll And here to nowe serueth it that foloweth after For whan the Lorde had taken awaye the euerlastynge death he layed vppon man a tempoâ—all punyshement correction discipline in the whych he shulde be exercised as longe as he lyued vpon earth And vpon the womaÌ„ he layed combre sorow and payne whan she shulde beare and bringe forth chyldren Subiection also and seruyce wyth feare obedieÌ„te which she oweth to the maÌ„ To man he enioyneth laboure for the Lord cursed the erth and sayde Wyth sorowe shalt thou get thy lyuynge all the dayes of thy lyfe Yee in the sweate of thy face shalte thou eate thy breade Moreouer he layed temporall death vpon them bothe and sayeth Earth thou arte and to earth shalte thou returne Of the fyrste doth Paull speake also .i. Timo. ii The woman shalbe saued by bearynge of chyldren yf she contynue in fayth and loue and in holynesse or clennesse and nurtoure Of the seconde speaketh the same Paul lykewyse to the Ephesians and Tessalonians Let noman vndermyne or dysceaue hâ—s brother in occupâ—enge and who so hath vsed falshed and dysceate let hym do it nomore but let hym rather labour wyth hys handes some honest thyng that he maye haue to distribute vnto such as haue nede And as touchinge death â–ª Paull also sayeth to the Hebrues in the .ix. Chapter Howe that it is oppoynted vnto men ones to dye and that euen to Chryste Jesus was offred vp and dyed ones for all Of Adam ¶ Of the fyrst faith full Christen Adam and Eue. ANd hytherto I trust we haue
fastinge lyke almes geuynge He nothynge regardeth mens tradicions diuersites of sectes long garmentes outwarde appearaunce their clensynge neâ— all their ypocrisie He goeth into the temple ouerthroweth casteth downe powreth out euery thynge that is to be solde in the temple he dryueth the byers and sellers out of the temple with a whippe For the temple was ordeyned for generall prayer thankesgeuing and preachynge and not for choppinge and chaun gynge or other suche lyke thynges These thre poyntes doth he teach vs diligently to obserue First that we obteyne remission of synnes true righteousnes euerlastinge lyfe onely thorw hym and by hys passion and death and els by none other meane For he is the onely mediatoure prest intercessoure comforter the onely righteousnesse satisfacion raunsome santifyeng the onely perpetuall sacrifice the suertye of grace and saluacion Speciall testimonies hereof hast thou Johan iii. vi xiiii and .xvi. Secondly that we can not serue and pleace God with exterior sacrifices or any outward pompe but with suche workes as proceade of loue mercy And thirdly that all the children of God are bounde to kepe them selues from the workes of darekenesse and to applye them to lyue in righteousnes and in the lighte And herein also is comprehended all godlynes that is all right good Christen workes So whan he had taught all righteousnes and discloysed and ouerthrowen all ypocrisye in religion he offred vp hym selfe vpon the crosse for the remissyon of all oure synnes For wyllingly paciently put he him selfe in to the handes of hys enemyâ—s and of his betrayer suffred him selfe to be taken to be bounde to beled from one iudge to another to be langhed to scorne cried out vpon to be spytted on and at the last to be adiudged vnto death to be scourged to be crowned with a crown of thorne He himselfe bare hys owne crosse to the place of execucion where he was crucified hanged vp betwene the murthurers Then lyued he in greate payne from the sixte houre vntyll the nyenth At the last he cried It is fynished father in to thy handes commende I my sprâ—te thus offred he him self for oure synnes and dyed that we myghte lyue But soone after folowed the thinges wherby the frute of Christes passyon might be perceaued For the vayle which in the temple seâ—arated the holy from the moost holy dyd rent from the toppe tyll the botome wherby Christ testified that now with his death all ceremonies figâ— ratyue thinges were at an ende and nomore of value that the waye to eternall saluation was opened that all thinges significatyue in the tabernacle in sacrifices rytes and obseruaunces were nowfulfilled and abrogate that now the bare onely cross of our Lorde Jesus Christ is al together vnto the faythfull that the hele of the virgines sede is well troden vpon his flesh well rente and slayne but that yet also in the meane reason he hath troden the serpent vpon the head Therfore dyd the deed also aryse and appeared vnto certayne at Hierusalem For the death of Christ is oure life The erthquaked the stones harst asunder For the preachinge of the death of the sonne of God hath altered the whole worlde and many hard stonye hertes are moued to repentaunce faith and good workes But whan the syde of the deed body of Christ was opened with the speare â–ª and the rocke as zachary saieth was dygged vp â–ª there ranne out water and bloude declarynge manifestly therby that vnto vs out of the death of Christ foloweth life and purifyenge For water cleÌ„seth in the bloud is the lyfe of man And with the bloude of Christ is all bloude stanched and now is Christes bloude onely avaylable beynge sprenkled thorowe fayth in oure hertes This oblacion and passion of Christ the rawnsome for the synne of the whole world was done in the. xviii yeare of the Empyre of Tiberius rekenynge from the begynnyng of the worlde 4007 yeres the .xxv. daye of Marche So the whole body of Jesu was taken downe from the crosse and honorably buryed and on the thirde daye after he rose vp agayne so that his soule came agayne to the body and his very flesh was raysed vp from death how be it now nomore mortall and passible but glorified For he is the first in the resurrection of the deed For lyke as by one man came deathe so by one man must come the resurrection of the deed And lyke as in Adam we all dyed in body and soule so shall we be all together restored agayne to lyfe in Christ Jesu This hope vnto lyfe wolde the Lorde prynte substancially in vs with the resurrection And therfore after his resurrection he contynued fortye dayes wyth his disciples that he mightwell instructe them of his resurrection and that they shuld haue no doulte therin So whan he had shewed and declared vnto them his very resurrection dyuerse wayse and had perfourmed all that the father commaunded him to fynde he ascended vp vnto heaueÌ„ with body and soule fro mouÌ„t Oliuere in the sight of his disciples and is set at the righte hand of God there to remayne corporally vntyll the last daye in the which he shall â–ª come agayn bodelye to iudge the quycke deed And all suche as haue walked in faith shall he take to him with body soule in to heauen lyke as he himselfe is receaued in to heauen And shall with body and soule condemne all them that haue walked in the waye of the olde serpente and haue not conuerted from vnrighteousnesse to the righteousnesse in Christ And thus shall saluacion be perfectly fynished and gods chyldren shall lyue eternally with God thorow Jesus Christ To whome be prayse for euer Amen ☞ That also the electe Apostles preached thys olde fayth and declared that all saluacion is â–ª onely in Christ THus thorow Christ Jesus is al fulfilled that the prophetes prophecied of hym a fore thus is he become y â— saluacion of all faithfull beleuers euen the lampe of God whiche hath bene sacrificed sens the beginninge of the world that is this is he whose power and delyueraunce hath clensed all them that euer put their trust in God thorow the blessed sede Herein now is the righte true â—aluacion this is the summe of the right perfecte religion Who so peruerteth thys from him shall God turne him selfe who so addeth oughte vnto this to hym shall God adde his wrothfull hand who so taketh ther froÌ„ his lyfe shall God â—â—nishe But blessed are they which walke in this simplicite clennesse contynue so vnto the ende euen they that heare gods worde do therafter whose onely hope is Jesus Christ This onely true and euer durynge saluacion wolde he to be shewed and declared to all nacions whiche came to saue all nacions but he wold it sholde be declared by the preachinge of the holy gospell and thorow the ministracion of the holâ— sacramentes And therfore by his
had in the first promes of God the fouÌ„dation and the whole summe of oure holy christen faith Namely that the whole generation of maÌ„ was but lost thorow hys owne fault and wickednesse and fallen into death damnacion so that there remayneth nothyng in man but it is displeasaunt to God Herof commeth it that ther is nothynge to be ascrybed vnto the power and deseruyng of maÌ„ saue synne and malediction But God of hys abundaunt mercy had compassion on vs and of very grace promysed he lyfe vnto vs agayne in hys sonne our lord Jesu whome he wolde to become man and to suffre death in hys fleshe that therby he might treade downe the deuell death synne and hell Item he wolde put enemyte betwene the womans sede and the serpeÌ„t That is he wolde endewe vs which are the sede that is to saye the chyldren of Adam yf we beleue with another hert and power that we mighte become enemyes vnto the deuels workes resiste his suggestion and holde our selues fast by the blessed sede labouryng and suffrynge what so euer God enioyneth vs to worke suffre Who is it now which seyth not here in all that is written in the hole scripture of beleue of loue and innocencye that is to saye of a Christen lyfe and fayth Who so is disposed let hym loke vpon the thirde fourth and seconde chapter of Paul to the Romaynes the first second to the Ephesians let hym compare those chapters towarde this summe he shall fynde it none otherwyse For asmoche then as Adam Eue had fayth in God and stode so towarde God that they knowledged theÌ„ selues to be synners trusted to be saued onely thorowe the blessed sede geuyng them selues ouer willingly in to the disciplyne nurtoure trauayll trouble of thys tyme No man can saye contrary but it foloweth that oure first elders were Christen Neuertheles we will declare the same yet more clerly by Moyses wordes folowynge And Adam called hys wyfe Heua because she shulde be the mother of all lyuyng For assoone as he was now streÌ„gthed thorow the promes of God and beleued that he and hys posterite whiche â—is were chyldreÌ„ of wrath of the deuel and of death shuld lyue thorow the blessed sede he turned his wyfes name and called her Heua for the remembraunce of the matter and practisyng of hys fayth for he beleued that she now lyuyge in the power of the blessed sede shuld bringe forth not onely quycke men temporally as pertaynynge to thys naturall lyfe lyke as we call other creatures lyuynge but lyuyng that is to saye chyldren of saluation For Adam had loste eternall lyfe from hym selfe and from vs hys posterite but the same is genen vnto vs agayn thorow Jesus Christ our Lord. Adam for asmuche as he beleued chaunged hys wyues name lyke as we fynde that for great weyghty causes the names of certayne places cytyes and men were chauÌ„ged Thus was Jacob called Israell Symon Peter Luthz Beâ—ell Eue had nowe a name of lyfe for Haâ—ah in Hebrue is as muche to saye as lyfe Afore was she called Ischa that is to saye Woman because she was taken fromout of the maÌ„ whych in the Hebrue is talled Ischa Gen. ii And thus is it manifest what faith AdaÌ„ had wherby we maye well suppose that Eue had none other faythe But god vsed hys mercy and louynge kyndnesse yet furthermore eueÌ„ in the myddes of all correction for whan he woulde nowe expell man oute of Paradyse in to misery he doth vnto hym in euery condycion euen as a faythfull father whych for some mysdede putteth hys sonne awaye from hym NotwythstaÌ„dyng leaueth hym not vtterly comfortles but prouideth him a garment comforteth hym wyth freÌ„dly wordes and then fyrste sendeth hym awaye from hym Euen thus doth God the father of heaueÌ„ also For fyrst he clotheth Adam and Eue agaynst the frost and tempest of wether in asmuche as by the meanes of synne the wether the erth the ayre and all creatures were nomore so subiecte tame and obedient vnto man as they were afore the fall Therfore euen now at thys presente tyme what soeuer inconuenience harme is in the good creatures of God it commeth by the meanes of oure synnes Afterwarde doth the Lorde comforte the myserable wretched man wyth verye louynge wordes after thys maner Beholde Adam is become lyke one of vs or lo Adam shalbe as one of vs and it shall happeÌ„ vnto hym as to one of vs and he shall know good and euyll Thys doth God speake whyche is one in substaunce and thre in personnes he Prophecytâ—he here vnto Adam that he shall knowe or haue experience of good and euyll That is to say that vpon erth he must fele prosperite and aduersite misery and trouble sower and swete and muste suffer necessite payne and afflyction Yet in all thys must he be constant pacient for asmuch as nothynge shall happen vnto hym saue euen the same that shall happen to one of theÌ„ And he meaneth the sonne our Lorde Jesu Christ the second personne in the holy Trinite With thys hys passyon thorow the same doth he comforte Adam As though he wolde saye let the payne sorow and trouble whych thou must suffer vpon erth not vexe the and considre that one of vs also shall take vpon him the kynde and nature of man and that the serpent as it is sayde afore shall treade hym on the hele that is to saye he shall dye he shalbe opprest and haue muche asslyction trouble all the dayes of hys lyfe In the same meanyng also dyd the holy Apostle Peter say Chryst suffred for our sakes and gaue vs an ensample that we shulde folowe hym and go in hys fotesteppes Out of all this is it easy to vnderstande what fayth and knowlege Adam had of our lord Christ Namely that he knew in hym very godheade and manhede and that he saw in fayth hys passioÌ„ and crosse afarre of Moreouer that the passion of Christ ones doâ—e for al breaketh the kingdome of the Deuell and bryngeth lyfe agayne to suche as faythfully beleue Secondly that it is to our lyuynge an ensample at the which we ought to lerne pacience in aduersite and dayly to dye from all euyll And here to now serue all doctrines of pacience of bearyng of the crosse of despisyng the worlde mortifienge or putting of the olde Adam which thyng is conteyned and wyth many godly wordes handled thorow out the prophetes and apostles As for Adam and Eue they lacked none of these thynges thoughe they had not the matter in wryttyng For God spake it all to them hym selfe and wrote it in theyr hartes Morouer our fyrste elders had no church rytes nor ceremonies saue onely the bodely offryng a representacion of the sacrificyng of Christe and exercises or tokens of thankfulnesse For how shulde Cain Abel els haue knowne any thyng of sacrifice yf they had not
good created man for hym selfe But before he created hym he prouided first for hym wonderfully and fornyshed hym wyth vnoutspeakeable ryches hys goodnesse For whan he deuysed the creacyon of man and the tyme was nowe come whych his godly wysdome and prouydence had ordeyned he fyrste of all appoynted a wonderfull lodgynge for man and garnyshed the same yet muche more wonderfully At the begynnynge whan the goodly and cleare lyghte was made the Lord prepared the instrumentes which he afterwarde sundred one from another and ordeyned euery one to some purpose Ouer the depe that is ouer the waterâ— erth whiche yet was in the water made he a firmament and spred out the heauen aboue as a pauilion Afterward out of the water he called and brought forth the erth asmoch as serued for the habitation of men and appoynted the water his bouÌ„des and markes whiche it maye not ouer passe And these thre thinges the water the erth and the firmameÌ„t that is to saye the ayre and clearnesse aboue vs vnto the heyght of heaueÌ„ are the essensial and substantiall parcels of the world and seâ—ueas an house for the habitacion of men Neuertheles as yet all this was but rough and vnfynyshed and nothing garnished at all Therfore dyd the wyse and faithful master put forth his hand wyder to perfourme and pleasauÌ„rly to garnyshe that wonderfull worke yee not onely to garnyshe it but also to make it frutefull and profitable for man â–ª whiche was the gest and in habitour for to come And first in asmoch as man shuld inhabite the erth he garnished it afore hand and clothed it with a goodly grene garment that is with a substaunce whiche he deckte first with floures and al maneâ— of herbes which not onely are pleasaunt to loke vpon and wonderfully bewtified of a pleasaunt taist and goodly coloure but also profitable for food and al maner of medicine To the same also dyd he fyrst adde sondrye trees and plantes Then watred he the erth with fayre springes riuers and rennynge waters And the grounde made he not lyke on euery syde but in many places sette it vp pleasauntly And herof haue we the walleyes playnes mountaynes and hylles whych thynges all haue theyr due operacyon frute and pleasauntnesse After thys also beganne he to garnyshe the heauen and fyrmament and set therein the Sonne and Moone the planetes and Starres whyche thynges all are goodlyer and more wonderfull then mennes tonge can expresse As for theyr offyce the cause why they are set in the heauen It is to geue vs lyght and wyth theyr vp and down goynge or mocyon to declare the tymes yeares monethes dayes deuydynge the dayes and nyghtes asunder Thyrdly he sayed hys hande lykewise in the water in the whyche he hath wrought no lesse wonders then in heauen and vpoÌ„ earth For in the water and specially in the see do the wonderfull workes of God appeare in the fysshes and meruels of the See yf a man consider the nature and disposition of them And in the ayre also hath he created and ordeyned greate tokens of hys goodnesse power and wysdome euen the foules that pleasauntly accordynge to dyuerse commodities do synge vnto man and refreshe hym At the last endewed he the erth yet more rychelye and fylled it wyth all kynde of profytable and Goodly beastes and sundred one from another pleasauntly Whan the Lorde nowe had prepared thys goodly and ryche pleasure then fyrste after all these he made man that he myght be Lord of all these thynges Hym also endewed he aboue all other creatures and created hym after hys owne ymage He made hym of body and soule whych shuld haue endured for euer yf he had not fallen into synne Nowe hath he afrayle bodye and an immortall euerlastynge soule But the fyrst man made he altogether parfecte and wythout blemyshe so that verelye he was called the ymage of God not wythoute cause The Lorde also was not suffysed in garnyshynge the erathe golye but fyrst also buylded vpon the erth a specyall garden of pleasure euen a paradyse and therin he set man hys deare beloued creature And for asmuche as he beyng so litary and alone coulde not conueniently dwell wythout a make he appoynted him first to plante and kepe the gardeÌ„ of pleasure and prouyded for hym a wyfe euen out of the bones of hys owne bodye that she myght be the mans helpe Thus wolde the goodnesse of God fynyshe and make man perfecte to the intent that he shoulde lacke nothynge whyche serued to a ryght wholsome and perfecte lyfe Therefore was it equall that man whyche was endewed wyth reasoÌ„ and hye vnderstandynge shulde shewe thankefulnesse and obedyence vnto God for suche hye gyftes Yee God hym selfe whyche is not only good but also ryghteous requyreth the same of hym and that by the meanes of the coÌ„maundement That he mighte eate of all the trees of the garden of pleasure Onely he shulde eschue the frute of knowinge good and euyll And thys commaundement was not greuous nor vnreasonable Onely it requyreth oâ—edyence and loue of God the maker vnto whome onely the treature euen man shoulde haue respecte and loke for all good at hys hande and not to take the fourme of good and euell oute of hym selfe but onely to holde that for euyll and forbydden whych God inhybyteth as euell and to compte that as good and ryghteous whych God aloweth or forbyddeth not For a representacion visible token and Sacrament God shewed hym a ryghte vysible and frutefull tree in the garden of pleasure and forbad hym wyth earneste threatenynge that in what houre so euer he dyd eate of the same tree he shuld dye an euerlastyng death But vntruly dealth maÌ„ wyth hys faithfull god transgressed hys commaundemente and gaue more credence to the persuasyon of the woman and of the serpente then to the true worde of God whyche was nothyng els but euen as much as to take the fourme of good and euell out of them sâ—lues or els where rather then of God and not to cleue and be obedyente onely vnto hym as to suche one as wysheth good vnto euery man For man beynge dysceaued thorowe the woman and the serpente dyd beleue that God was not indyfferent and that he had wythdrawen from hym some of hys godly wysdome And for asmuch as the mynde nowe was departed from God thorowe infydelyte and loked not for all good at hys hande therfore toke the hande the noysome apple and the mouth dyd eat the forbydden meate And thus thoughte he to helpe hym selfe to Goddes maiestye by another meanes rather then by God and so to repayre hys necessyte whyche he thought he had And so wyth infydelyte vnfaythfulnesse disobedyeÌ„ce and vnthank fulnesse he wroughte lyfe and dyed the deathe that is he offended agaynste God and fell in to the punishment of euerlastinge dampnacyon Yee he made hym selfe bonde vnto the Deuyll whome he was so dyligent to
afterward all the people of God receaued the name Israel had many vysions of the Lorde Christ as with the ladder that stode vpon the erth the toppe reachynge to heaueÌ„ on the which the angels of god wente vp and downe For herewith was represented vnto hym the Lord Jesus whiche is the waye vnto heaueÌ„ the trueth and lyfe without whome no man commeth vnto the father Upon the vision of Jacob sayeth he also hym selfe Joh. i. Uerely Isaye vnto you heÌ„ce forth shall ye se the heauen open and the aungels of god goynge vp and downe vpon the sonne of man And so constant was Jacob in remembryng the same that afterward at the commaundement of the Lorde he set vp in the same place an altare no dout as it is sayde afore for a figure of the crosse and sacrifice of Christ and there honoured he and worshipped the Lorde he commaunded all hys people also that they shulde forsake straunge goddes and geue him the ydols that they had brought with them out of Mesopotamia he buryed them vnder an Oke that stode besyde Sichem Gene. xxxv And whan he wolde now dye he prophecied very clearly of the lord Christe how he shulde be borne out of the kynred of Juda and that he shuld be born the same tyme that the kyngdome shulde be taken from Juda. Whiche thyng also came to pas in Herodes tyme. For in the xxxii yeare of the raygne of Herode was Christe borne at BethleeÌ„ in Jewry Wher of the wordes of Jacob are these The sceptre shall not be taken awaye from Juda ner a ruler from hys fete tyll Schilo come that is to saye the sauioure and he in whome all nations shalbe blessed and the people shall fall vnto hym This sted fast fayth of Jacob dyd Joseph folow also which mortified hys owne flesh declared patience in aduersite preson and exercysed great iustice and equyte in hys gouernaunce He was a figure of oure Lord Jesus Christe who also beynge folde of hys owne vnto the Heythen preserued hys brethren alyue So that from the begynnyng of the worlde vntyll the death of Joseph the righte Christen fayth endured 2300. yea res And thus all holy patriarkes before the lawe were saued not thorowe the lawe ner by their owne strength and deseruynge but â–ª thorowe the blessed sede oure Lorde Jesus Christ The lawe of Moses ¶ The lawe of God geuen by Moses leadeth vnto Christ and maketh mention of all hys doynges THe Israelites after the death of Joseph vntyll their departyng delyuerannce out of Egipte were in the lande .c. xl yeares And lyke as afore in the tyme of Noe the dwellynge among the wicked became occasion of fallynge vn to the righteous Euen so now dyd the Israelites lerne ydolatrye and all vnhappynesse of the Egiptians For the whiche cause also they were sore opprest a longe season howbeit there remayned yet many excellent men whiche kepte styll the olde faith and hated the abhominations of the Egiptians For of Moses which was born .c. vi yeare after the death of Joseph saâ—â—th Paul Moses thorow saith whan he grâ—w vp and was great refused to be called the sonne of Pharaos daughter and chose rather to suffre aduersite with the people of God then to enâ—oye the pleasures of synne for a season and estemed the rebuke of Criste greater ryches then the treasures of Egypte for he had respecte to the rewarde Hebre xi Now can no man desyre to suffre with Christe except he haue know lege of Christes sufferynge Therfore Moses in the myddes of all persecution had know lege of Christe the fayth in Christe So is there no doute but moo vertuous people had thys true fayth whiche were all oppressed and vexed in Egypte lyke as afterwarde the right faithfwll beleuers were somwhat more persecuted as amoÌ„g the Heythen in the tymeof the Judges and kynges of Juda and Israel vnder kynge Antiochus vnder the Emperous Nero Traianus Domitianus Maximianê° Julianus and other As for the vnbeleuers they in suche myserable tymeys receaued the reward of theyr vnthankfulnesse disobedience ydolatrie and blasphemye But whan the appoynted tyme came whych god had forsene and opened vnto Abraham Gene. xv he brought the people of Israell by Moses out of Egypt wyth and thorowe great wonders and tokens By the whych he fyrst declared hys power then hys louyng kyndnesse and mercy towarde hys owne and hys terrible iustice and vengeaunce agaynste hys enemyes Wherby all the worlde myghte knowe that there was none other iust true god saue the God of Israell in whose hande onely consiste all thynges whyche also of hys mere mercy preserueth hys owne and wyth ryght indgement rewardeth hys enemyes Specially thys is mooste wonderfull that in thys great busynesse worke he hath so myghtely set forth the redemption perfourmed by oure Lorde Jesus Chryste yea and expressed it to be a very myghty redemption For the same nyght whan they shulde departe awaye and be dyspatched in the mornyng the Lord commaunded them to kyll a lambe and wyth the bloud therof to sprinkle the dores and postes of the house So whan the aungell that in the same night slew the fyrst borne of the Egyptians sawe the bloude he shuld do no harme and sley no man therin Exo xii Now te stifyeth Paul .i. Cor. v that Christ Jesus is our Ester lambe and passeouer â–ª So sayeth S. JohaÌ„ Beholde the lambe of God whyche taketh awaye the synne of the worlde Therefore were not the Israelytes spared because of the bloud of beastes but for the bloudes sake of the blessed sede that was promysed for to come And thus the whole delyuerauÌ„ce out of Egypt was a figure of the true redemption by the whych we are delyuered from the power of the deuell from euerlastynge death thorow Jesus Christe and brought into the lande of promes euen to eternall ioye and saluation whyche God promysed vnto our fathers AdaÌ„ Noe Abraham Isaac and Jacob. Now whan the Lorde had caried hys people out of Egipt and brought theÌ„ thorow the reed see drye shode and had drowned Pharao wyth all hys people he commaunded hys folke to prepare and clense theÌ„ selues at mouÌ„t Sina For he wold binde hymselfe vnto them receaue them as hys owne people and gaue them hys law and ordynauÌ„ce Which thing he also dyd and appoynted hys law himselfe spake it wyth hys owne mouth and wrote it with hys owne fyngers in two tables of stone In the one fyrst table he ordeyned foure commaundementes concernynge the wor shippe and loue of God Namely that we shulde take hym onely for the true right God and none els besyde or excepte hym That we shuld worship and honoure hym onely and in no wyse to haue anye other God coÌ„forte nor hope Item that we shuld in no wyse make any ymage or picture of any thinges and nether to worshippe them nor serue them Morouer that we shulde not take the
the trueth righteousnes Then to offre hymselfe to the father for our synnes and after the sacrifice done to ryse vp agayn froÌ„death to asceÌ„de vnto heaueÌ„ there to seyt at the ryght haÌ„de of god and eueÌ„ there as a true hye bisshoppe to appeare alwaye in the presence of god and to praye for vs. Thys is the summe of the rytes and ceremonies of the olde fathers the vnderstondynge of the figures and the sprete of the lettre wher of holy Paull hath written moche in the moost excellent epistle to the Hebrues Out of all thys is it easye to vnderstoÌ„d howe that these rytes ceremonies of the fathers were sacramentes and geuen to the people of god Not that they with the lettre and outwarde visyble and corporall thynge shulde sufficiently serue God whiche is a sprete but that they shuld lift vp their myndes aboue the same to the spirituall thynges pondrynge the mercy of God out of the whiche he beynge moued is become gracious vnto vs. And whan he might haue damned vs for oure synnes and mysdedes he spared vs for hys sonnes sake whome he gaue vnto death and hys innocent death hath he accepted for our synnes Soche a faithfull consideration whiche is the true beleue pleaseth god and with soche a fayth is god serued and soche a fayth wolde the Lorde haue taught andplanted in wyth the â—oresayde rytes and Ceremonies Therfore all they that pleased god among the olde fathers pleased hym not for the letters sake but by reason of the sprete Whaâ— the sacrifice also and ceremonye was executed after the ordinaunce of god in the congregation the beloued frendes of God had not onely respecte vnto the outewarde thynge but muche rather behelde they Chryst with the eyes of fayth thought thus Beholde the wyll of God hathe ordeyned to do sacrifice for synne now are we all synners and detters vnto god in so much that he hath power right ouer vs that lyke as the beeste whyche is now slayne and offred dyeth hath hys bloud shed Euen so myght God now also kyll vs all and coudemne vs for euer Neuerthelesse he hath takeÌ„ vs to his mercy and promysed vs a sede whiche shulde thus dye on the crosse and clense vs wyth hys bloud wyth hys deth restore vs vnto lyfe Whyche thynge no doute shall as surely come to passe as thys beest is slayne offred now a ore our eyes And lyke as the bloude is sprenkled ouer the people for the bodely cleÌ„syng So shall the bloud of Christ be sprenkled vpon oure soules c. And out of suche thoughte and faythfull consyderacion of the sacrifices grewe repentaunce and sorow for theyr synnes a gladnesse prayse comforte and thankes geuynge vnto God the mercyfull father And to thys do serue certayne Psalmes whyche were made concernynge the sacrifices To thys also serue all the rebukynges of the holy Prophetes and the refusinges of the oblations For the exteriour pompe and shewe of the offrynges wythout fayth in God and the blessed sede is nothyng worth yea it is rather abhominacion vnto god as thou seyst in the first chapter of Esaye Thou wâ—â—t aske Might not god haue taught and shewed his people the cause of Jesu Christ and of true beleue none other waye then thorowe and wyth suche cost pompe and glory of sacrifices other gorgiousnesse of the churche I answere Yf the people had not falleÌ„ to more wyckednesse in Egypt thorow their dwellynge amonge the ydolaters but had constantly and stedfastly remained as dyd theyr fathers Abraham Isaac and Jacob then myghte they well haue contynued by the olde shorte symple fourme as it was amonge the holy fathers But nowe had they sene in Egypte an outwarde costlye gods seruice wyth temples altures sacrifices preâ—â—hode holy daves ornameÌ„tes c. Lykewyse the ydolatrye increaced dayly in all the worlde so that nowe there was vtterly no people whyche had not theyr owne outwarde ceremonies â–ª wherewyth they serued God To the intente then that God myghte reâ—â—â—ne hys people wythin the compasse of fayth in one God and in the blessed sede promysed afore to the intente also that they shoulde shewe no outward â–ª seruyce to any other goddes or take vpon them to serue God after the maner of the EgipciaÌ„s or after other HeitheÌ„ he appoynted an outwarde gods seruice and coÌ„maunded to do the same vnto hym and els to none and in the same pleased it hym to set forth all the cause of the forsayde sede tyll he came and perfourmed all thynges indede that they hadde fygurally in theyr sacrifices Morouer god accordyng â—â— hys wysdome of hys speciall mercy and good herte that he hath vnto mans generation wolde wyth these outwarde tokeÌ„s tender oure weaknesse whiche of spirituall heauenly thynges hathe better vnderstandynge whan they are shewed vnto it by corporall vysible thynges God therfore thorow suche corporall representations laboured to shewe vnto that grosse and fleshly people the heuenly cause of hys sonne Neuerâ—theles the corporall visible thynges were geuen for no longer but vntyll the tyme of the fulfyllynge But now that Câ—râ—st hath appeared and fulfylled and perfourmed all that was wryteÌ„ and figured of hym in the law and the prophetes the figure ceasseth â–ª and the outewarde Sacramentes of Moses lawe â–ª are of no more value to be exercised and vsed Thus muche â—â—sayde of the ceremonyes Where as besyde the ceremonies there is muche wryten also in the lawe concernynge cyuyle policye ordynaunce iudgement to lyue peaceable and well in cytye and lande Of biyng and sellyng of warre and peace of enherytaunce and propertyes of lawes matrimonyall of punyshement of the wycked of the iudgement and connsaill of leadynge and borowynge c. It is no newes at all and serueth altogether for the declaratioÌ„ of the fyre â—oÌ„maundementes of the seconde table and is comprehended in the wordes of Paul Roma xiii Loue thy neyghboure as thy selfe â–ª And in the wordes of Christe That thou woldest not haue done vnto the doo not thou to another Math. vii Suche lawes and rules to lyue in peace in a cyuyle ordre and vertue haue also the good holy fathers had froÌ„ the begynnyng of the world wrytten in theyr hartes by God hym selse Nowe hathe God also caused all to be comprehended in wryttynge by Moses to the intente that the World myghte haue all more clearlye and perfectly and that no man myghte excuse hym selfe of ignoraunce ☞ The originall of the holy scripture and fayth thereof THys mater which I haue hytherto treated vpon haue I not feyned of my selfe but taken it out of the mouthe and worde of God For god styred vp Moses to wryte and leaue behynde hym all the matter for our lernyng and knowlege Thys dyd now Moses wyth great faythfulnesse coÌ„prehended all in foure bokes The fyrste is called the boke of the creation from the be gynnynge of the worlde vnto hys tyme of the creacion of
the worlde begynnynge of all nacions and of the Patriarkes and olde ryghteous seruauÌ„tes of god of theyr faith and conuersacion of the promises workes â—e god The same wrote he as he was inspired of the holy goost and as he had receaued of olde fathers and somwhat as he founde in the bokes of the Egipcians For Moses was excellently well lerned in all wysdome of the Egipcians as Steuen doth wytnesse of hym Act. vii The other thre bokes wrote he of hys owne tyme accordynge as he hym selfe was present sawe and knewe And specially the seconde koke concernynge the departynge out of Egipt how the people of god were oppressed in Egipte howe the Egypcians were punyshed how Israell was delyuered receaued the lawe and set vp a tabernacle wyth a gorgious seruynge of God In the thyrde boke whych is called Leuiticus are wrytten the spirituall lawes namely suche as concerneth the preestes and the presthode theyr office lyuynge knowlege sacrifices solempne feaste dayes rytes ceremonies and suche lyke In the fourth whyche is called Numeri he wryteth at length how they went thorow the wyldernesse and came to Jordane wyth a rehearsal of theyr ordre and nombre of theyr murmurynge also and punyshment and of certayne victories wyth a remembraunce of certayne lawes and statutes Besyde all thys he made yet an Enchiridion and summe of all the Actes of hys tyme and of the lawe of God whyche is called Deuteronomium the same coÌ„maunded he to be layd in the Arke at the moc oÌ„ of God and that it shulde be red vnto all the people as it is mencioned Deut. xxxi And in these fyue bokes geuen vs of God by Moses is the whole grounde of oure holy faythe For all the Prophetes afterwarde grounded them selues vpon the same and wrote therout lyke as afterwarde our Lorde Jesus and the Apostles poynte vnto Moses Nether dyd euer any ryghte wyse man of vnderstandyng and that feared God doute any thynge or blaspheme suche scriptures And from suche true seruauntes of God haue we hytherto receaued our matters in wrytinge Thus much haue I sayd concernynge the lawe howe it is no newe thynge but euen the onely wyll of god but now compre hended in wryrtynge Moreouer that all the law poynteth vnto Christ and that all men of ryght vnderstandynge whyche lyued vnder the law were Christen For manifest is it that Paull sayde Roma x. Christ is the ende of the lawe to iustifie euery one that beleueth And Galathia iii. Or euer faith that is to saye Christ came we were kepte and shut vp vnder the law vnto the fayth whyche shulde afterwarde be declared Thus was the law our scolemaster vnto Christ that we might be made ryghteous by faith All thys I suppose wyll be new and starunge in many hertes neuertheles I truste that all they whyche haue vnderstandyng do se and knowlege that thys is the true olde ryght and godly Dyuinite and Theologye whyche ascrybeth all honoure vnto god the father thorow oure Lorde Jesu Christe in the holye goost To whome be glory and prayse for euer Amen ¶ All vertuous kynges and the people of Israell trusted vnto Christ and not to the lawe AFter that the law was geuen and the gods seruice set vp Moses the seruaunt of God dyed beynge an hundreth and twentye yeare olde and at the commaundement and commission of God he lefte gods people to be ruled and gyded by the faythfull valâ—auntâ— Josue whyche also was a figure of oure Lorde Jesu For lyke as it was not Moses but Josue that brought the people in to the lande of promes Euen so are we brought in to the eternall reste not by the workes of the lawe nor thorow our own deseruing but by the grace thorow Jesus Christ lyke as it is also wyth many wordes expressed of holy Paul Heb iiii This Josue no doute dyd kepe maynteine and defende gods fayth and religion with the sprete and vnderstandynge thereof and taught other to keye the same â–ª lyke as he thoroâ—e gods inspiration receaued it of the fathers by Moses Whyche thynge thoughe it be euydent in many poyntes yet is it manyfeste specially by thys that he wolde not suffre the chyldren of Rubâ—n and Gâ—d and the halfe tribe of Manâ—sse to set vp and haue another auture beside the onely autare that the lord had appointed them For here in as it is mencioned afore was figured the vertue and perfectnesse of the onely crosse death and sacrificyng of Jesu Christe Therefore wolde not Josue that any thynge shulde be set check mate wyth the cross and oblacion of Jesu Christ but that all honour of cleÌ„synge and forgeuenesse of synnes shulde be ascribed onely vnto hym Where as Josue now and other iudges rulers princes and kynges of Israell after hym vsed sore great warre stroke many horrible battayles destroyed muche lande and people and shed mens bloude without measure he dyd it as a chefe head and as an instrument and vessell of God at the commaundemente of God whyche wolde so punyshe the ydolatrye the great synne blasphemy of the vngodly whych he had longe suffred and exhorted them to amendement but for all hys pacient abydynge they woulde not conuerte Those now dyd he rote out thorowe the swerde of hys beloued frâ—ndes somtyme delyuered he hys people wyth the swerde of the ryghteous and saued them from the haÌ„de of theyr enemyes For because of the synnes of hys people he gaue them ouer somtyme in to the hande of theyr enemies to nurtoure and correcte them wyth the rod then fell the people of God â—â—ede before theyr enemies and were subdued and opprest of the vngodly tyll they knowledged their synnes called vpon god and amended puttynge their truste in good onely thorowe the blessed sede worshyppynge hym onely callynge vpon hym and honourynge hym accordynge to hys worde castynge a waye straunge god seruyce and ydols that shamefull blasphemous and vn godly lyuynge Then sente he them hys helpe and delyuered them in hys power by the ministration of hys appoynted captaynes And soche warrynge delyuerynge and punyshinge was no fleshly vnfaithfull worke whome no man oughte to folowe as some beynge wrapped with the vnstedfast sprete of the Manichees and Ana baptistes do meane For Paul expresseth clearly And what shall I saye of Gedeon Barach Samson and Jephthae Dauid and Samuel and the Prophetes whiche thorow faith subdued kyngdomes wrought righteousnesse opteyned the promyses stopped the mouthes of Lyons quenched the violence of fyre escaped the edge of the swerde of weake were made stronge became valeaunt in batayll turned to flyght the armyes of the aleauntes Hebre. xi All which workes the holy Apostle prayseth and commendeth as excellent workes of faith Therfore are they no workes of the flesh nâ—ther is it now contrary to the holy faith yf Christen rulers delyuer their innocent people whome God hath subdued vnto them from wrongfull violence and defende their libertye
describeth he also in the foresayde verse the pure and holy Conception and byrth of our Lord Jesu Chryst And thys doth he wyth a goodly similitude sayeth Thy byrth shalbe holy and very excellent not vncleane as the byrthe of other men For lyke as the dew out of the cleare heauen out of the fayre mornynge is borne as it wereout of a mothers wombe EueÌ„ so also shalt thou be borne holy and cleane of an vndefyled virgin Wherof thou findest more instruction Luke i. The Lorde hath swome and it shall not repeÌ„t him thou art prest for euer after the ordre of Melchisedech In thys fourth verse descrâ—beth he the office of Jesu Christ how that he is ordeyned of God to be one onely preist for euer whych shuld offer vp hym selfe for the synne of the world and alway appeare in the syght of God the father and to praye for vs. All thys doth holy Paull declare at large to the Hebreues in the .v. vii viii ix and. x chap. And specially in thys verse is grounded all that is red thorowe out the scripture of the merites of Christ of the forgeuyng of sinnes of righteous making of beynge mediatoure and that he alone is the onely saluation aduocate satisfaction and ryghteousnesse of the faythfull The Lorde is at thy ryght hand he in the tyme of hys wrath shall wounde euen kynges Thys fyfth verse teacheth howe God wyll ener more and more stand on hys soÌ„nes syde further hys cause and brynge downe and destroye those kynges princes and Lordes that wyl not amende and beleue in Christ but wyll rather prouoke his wrathe then â—elyre hys grace Whyche thynge Herodes Nero Domicianus Maximinus and Julianus haue proued Yet foloweth the syxte verse declarynge the fyfth He shall iudge amonge the Heythen and fyll all full of deed bodyes and smyte the heade on the wyde grounde Christ is also preached vnto the HeitheÌ„ and reigneth among theÌ„ but many wythstande Chryste and them dothe he iudge And lyke as a kynge ouercommeth hys enemyes wyth a battayle and couereth the whole playne wyth deed bodyes visiteth also and smyteth the head of the warre the head cycie of the enemies EueÌ„ so doth Christ to his enemies and destroieth their power and kyngdome All whych thynges we haue sene in the olde vnchristeÌ„ empyre of Rome and in many other potentates and powers But specially he breaketh the head of the olde serpent accordyng to the promes Gene. iii. And at the laste shall he come to iudge the quycke and deed and destroye hys enemyes for euer Out of the broke in the way shall he drynke therfore shall he also lyfte vp the heade Fynally and in the seuenth verse he describeth the passion of Christ and his glory In the waye sayeth he that is in hys lyfe whyle he is in thys miserie He shall drynke oute of the broke that is he shall suffer be ouercome For to drynke out of the cuppe is asmuche as to suffer But to drynke oute of the broke is to be altogether full of trouble to be vexed and â—ormeÌ„ted wythoute victory and vtterly to be ouerwhelmed wyth a broke strong streame of troubles Thus was it hys mynde to declare the passion of Christ After the passioÌ„ foloweth the glory wyth the resurrection and ascensioÌ„ Paul Philip. ii speaketh of both and sayeth Chryste humbled hymselfe and became obedieÌ„t vnto death euen the deathe of the Crosse Wherfore God hath exalted hym and geuen hym a name whyche is aboue all names c. Thus muche be spoben of thys Psalme and of Dauids vnderstandyng â—hych he had of Christ Jesu and of the christeÌ„ faith Upon thys I maruayll yf after so euidente testimonies there be yet any man whych perceaueth not that Dauids faith and vnderstandyng of Christe was euen one fayth and vnderstandynge wyth the fayth that we knowlege and say I beleue in one God father alymightye c As it is in the xii articles of the Chrysten faythe For the holy trinite in one godheade doth he knowlege not onely here but also in the .xxxiii. Psalme sayenge Thorowe the worde of God were the heaueÌ„s made and all theyr power thorow the sprete of hys mouth For certayne it is that there is but one onely God maker of heauen and of erth but here is the trinite called Lord or God worde and sprete Nether is there any thynge in the Articles of the beleue concernynge the Godhead and manhode of Christ of hys concepcion byrth passioÌ„ crosse and death of the resurrection asceÌ„sion and iudgement but ti is clearly comprehended here in thys Psalme The articles of the holy churche of forgeuynge of sinnes the resurrectioÌ„ of the fleshe and an euerlastynge lyfe are conteyned in thys Psalme and are treated vpon yet more clearly and wyth many moo wordes very substantially in other Psalmes of Dauid Therfore had he our holy fayth knowleged the same was saued therein and of all holy meÌ„ was called the father of christ wyth hye commendation bycause of the promes that was made vnto hym Moreouer all the holy Prophetes folowynge had respecte vnto Dauid as to another Moses and toke many thinges out of his wryttynges For there is scace any other that so clearly wrote of the cause of christ as thys prophet Dauid and therfore hath he honoure and prayse aboue other in Israel Of whome thou readest also â–ª Eccle. xlvii Such fayth and confidence in God thorow Jesus Christ had Dauid oute of the holy goost and out of the doctrine of hys Prophetes Samuel Nathan Gad and of other hys preistes whych also had the same of God and of the holy fathers specially of Moses And no doute he desired the honoure of God and of hys soÌ„ne not to kepe it onelye hym selfe but also muche rather to requyre it of all hys people Wherfore no doute he set vp and furthured thys hys fayth and religion amoÌ„g all hys men of warre kynstolke in al hys courte Edominion before the whole congregation and in all hys kyngdome soâ— diligently ernestly and feruently that afterwarde certayne hundreth yeares they whych beleued ryghte lyued well were praysed for walkyug in the wayes of Dauid theyr father They also that dyd euell and set not forth the true fayth of them is it wryten They walked not in the wayes of Dauid theyr father Of thys hast thou many ensamples in the bokes of the kynges and in the Cronicles Many thynges also were forgeuen the kynges and all the people of Juda for Dauids sake that is for the promes sake mode vnto Dauyd euen for Jesus Christes sake whom Ezechiel calleth Dauid In the. iii boke of the kynges the xv chapter it is wrytteÌ„ thus The hert of Abia was not ryght toward hys Lord God as was the hart of Dauid hys father And for Dauyds sake dyd the Lorde geue hym a lyghte at Hierusalem so that at HierusaleÌ„ he set vp hys sonne and
lyfe tyme he dyd chose Apostles whome he receaued to be witnesses of all hys doctryne miracles enfourmyng them diligently helde nothyng backe from them For he sayeth vnto them Ye are my frendes yf ye do all that I commaunde you I wyll hence forth call you no more seruauntes for a seruant woteth not what hys Lorde doth But I haue called you my frendes for all that I haue heard of my father haue I opened vnto you Joh. â—v But for asmoche as they yet lacked vnderstondnge were forgetfull and had euer straunge ymaginacions of the kyngdome of Christ therfore whan he now ascended vnto heauen he charged them not to departe from Hierusalem but to wayte for the holy gooste whome he also gaue vnto them vpon the fiftieth daye after his resurrection that is vpon the tenth daye after his ascension euen the fiftenthe daye of Maye by the which holy goost they beynge illuminate spake with all maner of langagâ—â— and were myndfull of all that the Lorde had commaunded them aâ—oâ—e For the holy goost dyd not endew them with a newe doctryne but it that the Lord had taught them out of the lawe and the prophetes the same dyd he bringe to their remembraunce and illucidate all thinges prynted them more clearly in ther hertes For so sayeth the. Lorde in the gospell The conforter euen the holy gost whom the father wyll sende in my name he shall teache you all thinges and bringe all thynges to youre remembraunce that I haud sayde vnto you Therfore so longe as the Lorde was with them and tolde them all the matter of hys passion they were sorye and coulde not beare awaye all that he sayd vnto them But after that he was taken vp frome the erth in to heauen he sent the holy goost euen him whome the prophetes also had before that led them into all Christen veryte So whan they were endowed with the holy gooste they beganne accordige to the Lordes commaundemente to preach in all the world the foresayde matter of saluacion purged and obteyned onely by Christ and gotten by true faith For he had sayde Go your waye in to all the world and preach the gospell vnto all creatures Who so beleueth and is baptised shalbe saued c. And therwith comprendeth he both the poyntes whiche the Apostles vsed and practised euen the preachyng of the faith in Jesus Christ and of the ministracion of the sacramentes And how the Apostles doctryne was it is manifest out of the Actes of the Apostles But shortly and in a summe they preached amendement of lyfe and remission of synnes thorow Jesus Christ That is to saye howe that the whole generacion of man laye in the dominion of the deuel and in y e bondes of synne cursed and damned but God had mercy on vs all sente his soone in to this worlde to dye and with hys death to restore vs vnto lyfe and to wash vs with his bloude that who so euer beleueth in hym shulde not perish but haue eternall lyfe All this declared they out of the lawe and the prophetes proued that Jesus Christ whome they preached is the blessed sede promised vnto the fathers Who so is desyrous to haue a perfecte ensample of this declaracion he fyndeth two sermons of the famous Apostles Peter and Paul the one in the Actes of the Apostles the secoÌ„de chapter the other in the. xiii chap. There doth the holy Apostle open the mistery of our holy faith very excellently declaringe it from the tyme of Abraham vnto Dauid from him vnto Jhon the baptist There vpon sheweth he how Christ suffred dyed was buried and rose agayne from death All this confirmeth he with the scriptures of the prophetes At the last he concludeth the sermon after this maner Be it kowen vnto you therfore ye men and brethren that thorowe Jesus is preached vnto you forgeuenesse of synnes and that by hym all they that beleue are iustified from all thynges from the which ye coulde not be iustified by the lawe of Moses To this now also the sermon of Peter Yee all the scryptures of the Apostles do fynally accorde to the same effect Hereout also bring they y e doctrine of repentaunce and amendment of lyfe the rebuking of synne conslacions exhortacions and drawyng to all maner of good workes that folowe out of faith The speciall sacramentes whiche the lord dyd chefely institute and commaunde the Apostles to praise in the churche are holye Baptyme and the blessed supper of oure Lorde Jesus Christ Concernynge y â— first he saieth To me is geuen all power in heauen and in erth therfore go youre waye and teach all people baptise them in the name of the father of the sonne and of the holy goost and teach them to kepe all that I haue commaunded you The other dyd he institute at the last supper For thus is it written in the holy gospell WhaÌ„ they were eatynge he toke bred and whan he had geuen thankes he brake it and gaue them sayeng Take eate this is my bodye whiche shall be geueÌ„ for you this do in the remembraunce of me So toke he also y â— cuppe whan they had supte and sayde Drynke ye all out of this This is my bloud of y â— new testament which shall be shed for the remission of sinnes With suche sacrameÌ„tes thorow outward visible stourmes for our infirmities sake pleased it the lord to shewe set before oure eyes his heueÌ„ly in visible grace not that we shuld continue still hanginge in the visible thing but that we shuld lyft vp our myndes and with a true beleue to holde fast to prynte sure in oure myndes to worshippe and to enioye the thinges that faith sheweth vs by the outward sacramentes With these outward sacramentes also hath it pleased him to opeÌ„ declare and shewe vnto vs his grace and louynge kydnesse Namely how that he geueth vnto vs him self and all his riches clenseth vs fedeth and moystureth oure soules wyth hys flesh and bloud that he is at one with vs and we with him so that we vse and practise the sacramentes with a true faith For the outward enioyeng of the sacramentes of it selfe alone doth not reconcyle vs wyth God but yf they be vsed with fayth than as Saynte Peter saieth Act. xv thorow faith doth God purifye the hertes With the sacramentes pleased it hym to leue behynd him a remembraunce of his giftes benefites to the intent that we shuld neuer forget them but prayse and thanke him therfore Morouer with vysible sacramentes was it his will to gather vs together and to marke vs in remembraunce of oure dewty how we are one body to gether and ought to applye our selues to all righteousnesse All which thinges are foude at lenthe in the scriptures of the Apostles As for the Apostles they mynistred the. sacramentes diligently puâ—râ—ly and symply and so without anye addicion distributed them vnto