thefte murder adultrye c. because we bee not worthie to obei god What housefather cōmaūdinge his seruāte to do a lawful worke would receiue such an excuse if he shuld answere that he were not worthie to obei him What is the seconde ⧠The promesse of God whiche testyfyethe that oure prayes bee hearde Iohn .xvi. I saye verilye vnto you what so euer ye shall axe my father in my name he wyl gyue it you And Luke .xi. Howe muche more wyll your father which is in heauen gyue the holy goste vnto them which desire hym Taulerus sayethe that the herte of man can neuer be so desirous to take but God is muche more desirous to gyue For he is true and kepeth his promise ☞ What is the thirde ☞ Fayethe that is to saye that we beleue oure synnes to bee forgiuen vs and oure prayers acceptable vnto god and that they bee heard for Christes sake and not to be in vayne but either to purches deliueraunce frome the presente perell or mytgatynge or some oher good thynge In presente pells we must make thys condition If it do not displease god if he iudge that it be profitable for vs like as Dauid did .ii. of the kynges xv If I cā fynd grace in the eyes of the Lorde he wyll brynge me agayne But if he shall saye I am not contente wyth the I am redye let hym do as he thynkethe good So the leper Math viii Lord if thou wylt thou cast make me cleane And Christ sayeth Father if it be possible lette thys cup passe from me neuer the lesse not as I wyll c. Therfore we ought not to prescribe vnto God the maner nor yet the tyme of oure delyuerance but lyke as Paulle sayethe That God doeth more for vs then we either desire or vnderstande More ouer oure fayeth muste not waxe faynte whē those thynges which we axe be not by and by graunted as thoughe God woulde not heare oure prayers but we muste knowe that oure fayethe is exercised wyth suche prolongynge Lyke as God dyd promise a sonne vnto Abraham yet he prouokeinge Abrahames fayeth woulde not fulfill hys promesse vntill his extreme age ☞ What is the fourth ☞ The thynge whiche is axed For oure prayer oughte not to be a vayne blatterynge But wee must either axe something of god or eles giue him thankes for some benifit receyued ☞ What is to be axed of hym ☞ The Scripture doethe commaunde vs to axe spirituall and bodily benefites priuate thynges and common thinges whyche be presente and those whyche bee to come Also we be commaunded to praye for the church that it maye be deliuered frome errours vngodlynes and from euell examples that thereby mo maye obeye the Gospell and so be saued Paul cōmaundeth vs to praye for kynges and rulers that God maye graunt vs peace Also we be commaunded to praye for our liuyng and other bodily necessaries Like as the prayer of the Lorde doeth conteyne al these Of the lordes prayer ☞ What is the praier of the Lorde ¶ It is a brief forme of praying whiche Christe taught his disciples and all fayethfull men Mathew .vi. Whē ye praye saye thus OVre father whiche arte in heauen Halowed be thy name Thi kingdome come Thy wyll be done in earth as it is in heauen Gyue vs thys daye oure dayely breade And forgyue vs oure trespases as we forgiue them that trespasse agaynste vs. And leade vs not into temptaciō But deliuer vs frō euel So be it The preface is the title For we call god oure father dwellinge in heauen wher we loke for no earthly heritage but for heauēly Ioyes and euerlastynge lyfe The firste peticion praeth for the glory of God for the doctryne and goinge forthe of the gospell that is to saye that the name of god maye be declared sete fourthe and praysed among al people For it is greate vngodlines that the name and honour of oure workes and creatures shoulde bee preferred before the glory of god The second peticion prayeth for the vertue of the gospell and for oure gouernance that is to saye that God woulde witsaffe to begynne hys kyngdome amonge vs bye the vertue of the holye gooste And that the kyngdome of the deuel may be cōfounded and broken The third peticion prayeth that here in erath al pastours Rulars and subiectes may do that whiche is acceptable vnto god Lyke as the Angels in heauen do neuer resist hys wyll These three peticions belonge vnto the glory of god these which folowe doe declare oure wrechednes and miseries The fourth praieth for oure liuinge peace defendinge agaynste oure aduersaryes good fortune in doinge oure busines bringing vp of childer to be shorte all commodites belongynge to thys present lyfe necessarye as wel for the soule as the body The first peticiō prayeth that oure synnes maye be forgyuen vs and that to be certayne if we wyl forgyue other For to the intente we should certaynely knowe that God wyll forgyue vs he settethe thys worke before vs that is to saye that we forgeue thē whyche do faute vnto vs Wherfore thys peticion teacheth that in euerye prayer we oughte to haue fayeth of remyssion of synnes and that wee muste take Christe for oure mediator The sixte peticion prayeth that wee be not drawen bye the crafte and subtelti of the deuel vnto vngodlynes and other mischife leste at the lengthe wee taken in suche trappes maye fall into desperaciō The seuenth peticion prayeth for the deliueraunce from synne and wretchydnes frome the myseryees of thys presente lyfe and that euerlastynge lyfe and rightuousnes may be giuen vs. The conclusion Amen is a certificacion of the herte and conscience that we shoulde beleue vs to be heard of the father ¶ Of the office of Rulers ☞ What is the office of Rulers IT is a godli ordināce ordeined of god for kepynge of good order and peace to punishe euell doares and saue them which be innocentes wher vnto obedience is dewe not onely for the auoidinge of their oth but also for consciēce Or more briefly so It is euerye lawefull power ordeined amonge men by god for the mayntenaunce of the good and the punishemente of the euell and to iudge accordyng vnto ryght and equalnes Rom. viii ⧠What is a tiraunt He is an euell and vnequalle officer whiche ruleth not accordynge vnto the lawes but after hys owne vnright desires and malice ☞ Is the office of rulers grounded vpon holy scripture or no Yes verely As wel in the olde as newe testament Gene. viii Who so euer shall shede mans bloude his bloude shal be also shede And Exod. xxi If anye man doe purposely kyll hys neyghboure thou shalt pull hym from myne altare that he may dye Rome .xiii. Let euerye soule be obediēt vnto the superiour power for there is no power but it is of God c. i. Peter .ii. Be ye subiecte vnto all rulars which be created amonge men for the loue of god either vnto the kynge as
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
Repentaunce and remission of synnes or as sainct Paule sayeth a regeneration or newe byrth for the dippyng into the water signieth the olde man to be mortified wyth synne the commynge vp agayne or deliueraunce out of the water signifieth the newe man to be washed and clensed and reconciled vnto God the father the sonne and the holy goste For the father receyueth the for his sonnes sake and doth promise vnto the the holy goste wherewyth he wyll geue the lyfe and sanctifie the. ☞ What is the vse of Baptisme ⧠That we may iudge thorowout aloure lyfe that remission of synnes and reconcilynge is sette furth and geuen vnto vs. For although we do fall yet vnto them whiche do amende their lyuyng the couenaunt whiche we promised vnto God in tyme paste auayleth and lowseth not the vertue because the Gospel testifieth that they whiche do amende be forgeuen ☞ May baptisme be receiued agayne or no ⧠The token oughte not to be receyued or taken agayne for the receyuynge of the ceremonie agayne auayleth nothynge And the token once receyued is a perpetuall note and a perpetual testimonie Lyke as circumcision once done was a perpetual witnesse of the bonde of God wrytten in the bodies of them whiche were circumcised Moreouer we ought to exercise the fayth of this couenaunte wyth ofte callynge it to remembraunce and keepe it so longe as we lyue Therefore it is sayed that repentaunce is nothynge elles but remembraunce of our Baptisme ☞ What difference is betwene the baptisme of Iohn and of the Apostles ¶ Goeth the Baptisms be the office and ministerie of the newe testamente and require fayth in Christ The baptisme of Iohn did testifie that Christ shoulde come The Baptisme of the Apostles testified that he was come and by that fayeth were as well they whiche Iohn Baptised as they whiche were baptised of the Apostles sanctified and saued But that Iohn sayeth I baptise in water vnto repentaunce but he whiche shall come after me wyll baptise wyth the holie goste c. He maketh no difference betwene the offices or ceremonies but betwene the personnes of the ministers the person of Christe For he testifieth that Christe is the Lorde wherby that baptisme is vertuouse which woulde geue the holie goste and euerlastynge lyfe and he professeth hym selfe to be a ministre which geueth only the outwarde signe and preacheth the worde ¶ Of the baptisme of Infantes prouynge that chyldren oughte to be baptised FYrste Christ sayth Iohn .iii. Vnles a man be renewed by water the holy goste he can not enter into the kyngdome of God This sentence is vniuersal and it testifieth that al which shal be saued ought to be renewed wyth water that is to say to be baptised therfore chylder must be baptised also that thei may be saued ⧠Seconde of the tradicion of the Apostles For so writeth Origen vpon the sixte Chapter vnto the Rom. The churche receyued a tradition of the apostles to ministre baptisme also vnto chylder For they vnto whom the secretes of the misteries of God was committed dyd know that there was natural filthinesse of synne in all men which ought to be abolished by water the spirite So doeth Ciprian Austen proue the baptisynge of chylder ¶ Thyrde by the reason whiche is broughte out of the scripture It is certeyne the kyngdome of God and promise of the Gospell to perteyne vnto chylder But wythout the churche is no saluation Therefore chylder muste be grafted and planted into the churche and the token muste be ministered vnto thē which maye testifie that the promise belōgeth vnto thē The maior is certeyne for Christe saith lette the childer come vnto me for vnto suche belongethe the kyngedome of heauen Also it is not my fathers wil whiche is in heauen that one of these litel on s shall perysh Also the angels of them dooe euer see the face of the father The minor is manyfeste For there is no saluation wythout the churche where neyther the worde nor yet the sacramentes be ministred For the churche is the kyngedome of Christ in the which christ is effectually by his word and sacramētes Therefore the conclusion foloweth that chylder oughte to be baptysed that they receyuynge the signe may be made membres of the churche and that God may giue vnto them hys promesse ☞ But the Anabaptistes obiect saiyng Seing childer do not vnderstande the worde they can not beleue wherfore the Sacramentes do not profects them ☞ Agaynst this argument fyrst of all muste we sette the example of the Infantes which were circumcised whiche also dyd not vnderstand the word and yet auayled the couenaunte or bonde and God did receiue them for his promise sake ¶ Secondarilye we muste answere althoughe they do not vnderstande the worde yet is it certayne that God taketh effecte in them accordynge vnto thys vnlesse a man be renewed by water c. Nor it belongeth not to vs to searche howe God doth worke in thē It is inough to knowe that the kyngdome of God doeth certaynely perteyne vnto chylder Wherupon it foloweth that God taketh effecte in them ¶ Of the Supper of the Lorde ☞ What is the Lordes supper THe supper of the Lorde is a sacramente of Christes bodye and bloude wherein is called into remembraunce the offering vp of Christes bodye and the shedynge of hys bloude for vs wherein also Christen men gyue thankes to all myghtye God for their redemption ☞ By how many names is thys sacrament named ⧠The scripture calleth it the supper of the Lorde the communion a Testamente and it is called of the doctours Eucharistia Sinaris ¶ Wherfore is it called the supper of the lord ⧠Because lyke as in an other cōmon suppers breade and wyne do norishe strenghten mens bodies so Christe whiche is the heauenlye breade in thys hys supper norisheth comforteth strenghtheneth and cherisheth oure soules ☞ Why is it called a Testamente ¶ Because remission of all oure synnes is promised vnto vs in it thorowe the bloude of Christe ☞ Why is it called communion Because it teacheth vs that we ought al to be in loue and charitie and mēbers of one body wherof Christe is the heade ☞ Why is it called Eucharistia Because we oughte to magnifye hys death and giue thankes al togither for oure redemption ☞ Saye the wordes of the Lordes supper ¶ Oure Lorde Iesus Christe in that same nyght wherein he was betrayed dyd take breade and when he had gyuen thankes he brake it and gaue it vnto hys disciples sayeinge Take and eate thys is my bodye whyche is gyuen for you Thys doe in my remembraunce In lyke maner the cuppe also after he had supped and when he had gyuen thankes he dyd gyue it vnto them sayeing drynke all of thys Thys cuppe is the newe testamente in my bloude whiche is shed for you and for many in remission of synnes do this howe ofte so euer ye shall dryncke it in the remembraunce of me
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
the faith charitie of any mā ⧠How many kindes of offension be there ☞ Two taken and geuen ☞ What is offension taken ¶ It is when pharises and hypocrites be offēded either with true doctrine or some necessarie good worke and they conceiue hatered against the gospel and godly mē lyke as the Phariseis dyd hate both the Gospel and the teachers therof Thys pharisaicall offence is not to be eschewed for the commaundemēt doth excuse vs. But it must be vndertakē that the doctrine is true certeine profitable vnto the churche For it is the most greuous syn to trouble the church of god with euil vncerteine and vnprofitable disputations ☞ Geue exemples ¶ The Phariseis scribes were offended when Christe dyd heale sicke men vpon the sabboth whē his disciples dyd not washe theyr handes when they dyd plucke of eares of corne Euen so be our hypocrites offended because we wyll not suffre them to coniure water salte wyllowe vowes herbes and suche lyke trifles c. Here doeth Goddes cōmaundemente excuse the Godly for they be commaunded of God to teach holsome and true doctrine Also necessary workes of mercie wherby they which nede maye be holpen Thys commaundemente muste be playnely obeyed nor hypocritical fellowes are not to be regarded accordyng vnto thys we muste rather obey God then men ☞ What is offence geuen ¶ It is vngodly doctrine or euell exemple whiche annoyeth other either because they do followe it or because men be affrayed frome the gospell All vngodly doctrines mennes traditions which can not be obserued without synne be of thys kynde of offensions Christe doeth threaten the authour of suche offensions Mathewe .xviii. Wo be vnto the mā by whom offēsion doeth come Therefore these offensions ought wyth all diligence to ve eschewed leste wee be either authours or maintainers of vngodly doctrine or followers of vngodlie seruice or worshippynges ☞ But what is to be done in indifferent thynges ¶ Here is the rule of Paule to be obserued as cōcernyng the vse of libertie for so cōmmaūdeth he them whiche be learned Ro. xiiii Receyue ye hym whiche is weake in fayth Itē let al be done for the edification For we must not vse our liberty amōg thē which haue not as yet hearde the gospel or amonge the bretherne whiche be not as yet well cōfirmed but the exemple of Paule muste be folowed I am made weake sayeth he to them whiche be weake Item If meate offende my brother I wyl neuer eate fleshe But where the Gospell is declared and the churche metely wel cōfirmed the paynefull obseruynge of vnprofitable traditiōs is not to be required For Paule because he would shewe an exēple of libertie would not circumcise Titus workes whereunto Godly promises be made then maye many sacramentes be founde as prayer shall be a sacrament for it is a certayne worke of ours and it hath excellent promises Iohn .xvi. What so euer ye shall axe the father in my name he wyll geue it you But aduersities and almesse deedes shall also be sacramentes because they be workes annorned wyth Godly promises As geue and it shall be geuen vnto you Also by muche tribulation muste we entre into the kyngdome of heauen So the office of rulers and mariage be eternall thynges anourned with the word of God and promises But if we cal sacramentes ceremonies or customes instituted in the Gospell properlie belongyng vnto the chiefe promesse in the Gospell that is remission of sinnes there be two sacramentes onely baptisme and the supper of the Lorde ☞ Be there not diuerse opinions concernyng the sacramentes ¶ Yes For there be thre opiniōs Fyrst scholemen do fayne that men vsinge the Sacramentes of the newe Testament be iustified by the worke whiche is wrought Thys opinion is to be hissed out for it is againste iustification of fayeth For they iudge a man to be iustified by the vse of the saied ceremonie althoughe he do not beleue nor yet haue so muche as one good intention of the herte so that he be not letted wyth this hindraūce that is to saye the actuall purpose of mortall synne Seconde other some do holde that the sacramentes be not tokens of the wyll of God towarde vs but onely tokens of oure profession for we must haue certeine tokens whereby wee maye be knowen from other people which be no christians lyke as a cowle maketh a mōke to be knowen frō other men Thyrdly therfore the true sentence and meanynge of the scripture is that the Sacramentes of the newe testament be visible tokens of the wyll of God towarde vs appearynge before oure eyes to the entent thei shoulde admonishe vs to beleue the promesse whiche is sette furth in the Gospell Sainct Austen sayeth Sacramentum is a visible worde that is to saye lyke as the worde is a certayne token whiche is receyued in the eares so is the Sacramente a shewe or picture whiche is set before the eyes Lyke as the worde is an instrumente whereby the holy goste taketh effecte as Paule sayth Roma .i. So by the sacramentes the holy gost taketh effecte when they be receyued wyth fayth for they do admonish and moue vs to beleue lyke as the worde doeth ☞ Wherefore hath Christ instituted sacramentes ¶ For oure infirmitie For the mynde of man after Adams fall is so weake and feble that it can not beleue the plaine word Therfore Christe moued with oure infirmitie dyd geue vnto his word tokens whereby he mighte heale oure infirmitie and that by a certayne mutuall agreinge of the worde and tokens we shoulde be led vnto fayeth towarde the promises of God as saincte Austen wytnesseth where he sayeth man before his sinne did se God vnder stande him and beleue him After his synne committed man cā not se nor perceiue God vnlesse he be holpen wyth a certeyne meane For these causes is the word of God geuen accordyng vnto thys sentence lette the worde and the element come together and so let the sacrament be made ¶ Of Baptisme ☞ What is Baptisme IT is a token or ceremonie instituted of Christe that is to saye to be washed wyth water and pronouncynge of the wordes whiche be ordeyned for the same purpose that it maye testifie vs to be receiued of God and reconciled vnto God ☞ Where is Baptisme instituted ¶ Mathewe Marcke the last Chapter Ye goinge into all the worlde teache al people baptising them in the name of the father and the sonne and the holy goste He whiche wyl beleue and is baptised he shal be saued ☞ For what purpose is it instituted ☞ That we maye stedfastly beleue oure synnes to be forgeuen vs. For baptisme is a testimonie and token of remission of synnes and geuyng of the holy goste For thys cause olde authours called sacramentes also tokens of grace or fauour that is to saye tokēs of the wyll of God towarde vs. For when we be baptised the promise of God is written in our bodyes ¶ What doeth baptisme signifie ¶