Selected quad for the lemma: knowledge_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
knowledge_n	law_n	sin_n	transgression_n	3,416	5	11.8881	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03087	A simple, and religious consultation of vs Herman by the grace of God Archebishop of Colone, and prince Electour. [et] c. by what meanes a Christian reformation, and founded in Gods worde, of doctrine, administration of the deuine sacramentes, of ceremonies, and the hole cure of soules, and other ecclesiastical ministeries may be begon among men committed to our pastorall charge, vntil the Lorde graunt a better to be appoynted either by a free, and Christian cou[n]sayle, general, or national, or elles by the states of the empire of the natio[n] of Germanie, gathered together in the holye Gost; Einfaltigs Bedencken, warauff ein christliche in dem Wort Gottes gegrünte Reformation an Lehr, Brauch der heyligen Sacramenten un Ceremonien, Seelsorg und anderem Kirchendienst, biss auff eines freyen, christlichen, gemeinen oder nationals Concilii, oder dess Reichs Teutscher Nation Stende, im Heyligen Geyst versamelt, Verbesserung, bei denen so unserer Seelsorge befohlen, anzurichten seye, English	Wied, Hermann von.; Melanchthon, Philipp, 1497-1560.; Bucer, Martin, 1491-1551.	1547 (1547)	STC 13213; ESTC S103980	258,817	620

our selfe we can not vnderstande what synne is and therefore that God gaue vs the lawe that we might know sinne therebi For thys cause we muste be resolued herevpon that that is synne in ded that God Reason of hir selfe vnderstandeth not what is sinne forbiddeth and contrarye wyse that that is a good worke that God commaundeth Wherefore whan we turne our selues from the lowe of God and looke vpon it negligētly as we haue done a greate while with the great hurte of the church the true knowledge also of synne is clearely lost and lykewyse of ryghteousnes than wyth coūterfaite sinnes and good workes we vexe both our selues and other in vaine which thinge manie haue done and do yet vnto this day For if anye thynge be omytted agaynst suprestious vowes and against other thinges What sinnes were falsely fayned whiche God requireth not if we haue been slacke in the afflictions of the bodye taken vpon vs for no regarde of Godlynes and much lesse for the vsynge of the same or if we haue lette passe anye other inuention of men that profiteth nothinge to true ryghteousnes for these thinges superstitions men are meruailously grieued and compte them for synnes they shryue them selues of these thinges carefully and thinke that they must wash thē awaye with singuler repentaunce Contrarywyse if they haue perfourmed anie thinge herein they thinke that they haue done a noble act and haue deserued much of God In the meane whyle they neglecte in them selues and wincke at those true and most greuous synnes frō whiche as from headspringes al other euil thoughtes wordes and deedes flowe out as these be the neglectinge of God and hys worde vnbelefe distruste of Godds promise despiceing of hys threates sondrye nawghtye lustes naturally engendred in vs. But whyle these verye synnes and vices be not yet knowen to vs and therefore grieue vs not how can we ryghtly acknowledge thē and aske forgiuenes of them thorough Christe Wherefore that we maye truly acknowledge oure synnes and be deliuered frō them thorough Christe we muste needes knowe them and considre them not after our reason nor mannes Paule knewe not synne without the lawe traditions but after the lawe of God Paule so greate an apostle in vii to the. Ro. wryteth thus of him felfe I know not sinne but thorough the lawe yea I had not knowen that concupiscence is sinne excepte the lawe had saide Thou shalte not luste And though the same apostle say in the same Epistle cha ii that the heathen which haue no lawe doe the thinges of the lawe by nature and that they hauinge no lawe be a lawe to them selues shewinge the workes of the lawe wrytten in theyr hertes yet it is knowen by the whole doctrine of this apostle and al the scripture that men endued onely wyth the iudgement of nature and whyche haue not the spirite that begetteth a newe determine nothynge effectuouslye but of outwarde discipline and of sinnes committed agaynst the same to stirre vp true repentaunce thereof in thē sleues For they which onely haue the lyght of reason neglecte the thinges that they cōmitte agaynst the faith in God and true worshippinge of God because they beleue not nor truste in God nor calle vpō him wyth a true herte They are nothinge payned for those thinges nether haue they anye care at al to amende the same and to turne to God and to approue them selues vnto hym with true fayth and truste Thys the apostle wrate of the wyse amonge the heathen whyche had gotten anye knowledge of God Where as they know God saieth he they honored not him as God neither were thankefull but were begiled thorough theyr thoughtes and their ignoraunte herte was darckned Whan thei beleued them selues to be wyse they where made fooles and chaūged the glory of thim mortal God thorough an image not onely made after the lyknes of manne but also of forefooted and crepinge beastes But God which is ritche in mercie gaue his spirite the teacher of all truth to manie of them both before and after the geuynge of the lawe wythout the ministerie of thys lawe onely thorowe the comon lawe of nature and doctrine receiued from the fathers And by thys spirite they both knewe and dyd the thynges that pertayne to the lawe and were to them selues in steede of a lawe Of whiche thynges they coulde do none thorow the only light of that nature wherwyth they were borne into thys world For seinge that Paule coulde not acknowledge synne without the lawe gyuē reueiled frō aboue vndoubtedly the doctrine of the law of God is necessarie to all men that they maye knowe theyr synne therby Wherfore the lawe muste be sette forth and repeted to the people wyth all diligence that they may learne to haue it euer in theyr eyes and to considre it reuerently and to directe theyr myndes and all theyr doinges thereunto that thorow true and substantial knowledgyng of synne a lyuely repentaunce of the same maye be prycked vp For that is a true and holesome knowledge of synne when we do not onely acknowledge what synne is but also that we are giltie of synne And the lawe was gyuē to steare vp in vs such a knowledge of sinne For it sayeth not onely that murther auoutrie thefte and suche lyke be synnes but it sayeth kyl not thou yea be not angrie with out a cause committe not thou auoutrie yea desire not an other mannes wyfe steale not thou yea defraude not thy neyghboure in anie busines He that heareth these thynges wyth a purged mynde and lyghtened wyth the spirite of adoption acknoledgeth that it is required in the law that we embrace and perfourme the thinge that God commaundeth wyth all our herte wyth all our soule and wyth all our strength and that we all togyther abhorre from that that he forbyddeth wyth al our vnderstandynge all oure wyll and all our nature Therefore when a man perceyueth that he is yet farre frō this true obedience and studie of Goddes lawe he acknowledgeth hym selfe though he absteyne outwardly from murther adulterie theft and fraude of his neighbour to be neuertheles before God a murtheer an adulterer and a thefe and to be in daunger for giltines of all these euyls For all be it that he hath not conceyued in his mynde ani reuengeaunce luste or wronge nor hath consented to cōmitte the same whereof no man wyl lightly boste neuerthels he shall fynde in him selfe an inclination and a readines of mynde to the same mischiues Thus when he laboureth to lift vp his mynde vnto vertue gētlenes liberalitie and patiēce he feeleth his mynde repugnynge and euer wyth drawyng it selfe from those dedes and if it be somewhat steared vp thereunto yet he perceyueth it to faynt therin and not to be moued and to burne wyth so greate desire as it shoulde But this lust to do euil this repugnaūce to good this difficultie slownes fayntnes and slarkenes be verie synnes before God because they be agaynste the

lawe of God whiche of right requireth of vs that we do the thinges that he commaundeth vs to do moste desirously and abhorre the thynges that he forbiddeth with al our herte and all our strength so that we abhorre nothynge more in all oure lyfe Here of it appeareth playnly that we are taughte by the lawe of God whyle we beholde it after the meaning of Christ that we be not onely sinners but also prisoners and solde vnder synne For we can not represse in any wise those inward motions with our owne strength which thing whē we learne and acknowledge out of the lawe then we haue a true and an holesome knowledge of the lawe Therfore as the Apostle teacheth diligently and beateth in thys knowledge of the law so al preachers must be most diligēt to teach and print the same in the people omitting the subtile disputations of the lawe that make nothinge to the purpose For while they cōtinually beate in this substantial obseruaūce of the law which Paule teacheth they shall steare vp in men a true knowledge of synnes and thereby a lyuely and effectuous repentaunce and a careful and earnest conuersation vnto Christe For they that geue them selues earnestly to thys perfecte obediēce of the law and turne their lyfe thereunto shall muche better perceyue then anie man can teache how great corruption there is of nature and howe greate tirannie of synne in vs. An other sayinge of Paule whereby we may know the true vse of the lawe is thys The lawe worketh wrath wherwith the Apostle signifieth that we do not onely not acknowledge sin of our selues but also neglecte it when we haue acknowledged it and dispice carelesly the iudgement and wrath of god against synne which the law threatneth as though God were not so much offēded with our sinnes as the scripture wytnesseth and as though he could wynke at them Where as yet Dauid testifieth that God wyl not iniquitie For thus he sayeth Thou arte not the God that wylleth iniquitie And thou hatest al that worke iniquitie and shalt destroy them that speake lyes Wherfore God would fraye steare and moue vs agayne wyth his heauenly voice that we myght feele his wrath in oure consciences And thys he doeth wyth threateninges of punishmētes and miseries which he added to his cōmaundemētes in the law both corporall and euerlastynge manie tymes and ryght horribly and al sinners shal suffre them if they repent not and be deliuered thorowe Christ Therfore the preachers muste diligently declare to the people these punishmētes miseries that at length they maye vnderstande the wrath of God and feele it in theyr cōsciences that being frayed wyth the intollerable iudgement of God they may be steared to seke grace in Christ and deliueraunce from thys wrath of God Hereof it appeareth sufficiently that the law was not geuē to testifie and to quicke but that thorowe it we mighte vnderstande that synne raygneth myghtely in vs and that we shoulde seeke an other waye wherby we myghte come into Goddes fauoure and obtayne that lyfe that the Gospell sheweth namely fayeth in Christ Wherof S Paule wrate to the Galathians iij. For if there had bene a lawe that had bene able to quycken ryghtuousnes had ben of the lawe in dede But the lawe iustifieth not but condemneth while it prescribeth and requireth that that God requireth of man to be done and threateneth death and hell to all them that perfourme not the thynge that it prescribeth and requireth whiche thynge no man can do For we are so destitute of the glorie of God and true ryghtuousnes so solde to sinne and plainly so dead as Paule witnesseth that the law it self which should be a remedie vnto vs and brynge vs againe to lyfe is turned into oure destruction and casteth vs further into hell concupiscence beinge steared vp thorowe it and synne encreased Wherefore thys is the vse of the whole lawe that it shewe vs thys oure perdition thorowe synne and that it dryue vs beinge stryken wyth true griefe for syne and wyth the feare of Goddes iudgement and being destistute of all hope of saluation to begotten otherwyse to Christe the sauiour which thorowe his passion and death hath remoued the wrath of God from vs hath obtayned fauoure gyueth the spirite of regeneration thorowe whiche spirite beinge sanctified and strengthened we are dryuen forth to worke well and we are stayed wyth this consolation that he is oure onely Meditoure and Sauiour whiche maye sette his perfect obediēce and rightuousnes betwene the father and vs and at length in the resurrection wyll deliuer vs from all synnes and gyue vs perfecte ryghtuousnes The thyrde place of Paule is thys The The lawe is our guyde or scholemaister to Christe law was made vnto vs a scholemaister vnto Christ Thys ende then of the lawe must be diligentlye declared and repeted in sermons For all we haue yet neede of thys scholemaistringe accordyng to the measure of fayth and the spirite gyuen to euery one For there remayneth a greate weakenesse in vs all by reason whereof we haue neede thorowe the feare of the seruile spirite to be euer dryuen to Christe and to be kept in the obedience of God vnto a fulle libertie of the spirite of chyldren Further more no small parte of christian people in thys laste and so corrupte age of the worlde after so notable a defection from the lawe of God foloweth theyr lustes without care and lyueth in manifest vices It is then as necessarie to preache the lawe to thys kynde of people and to rayse them vp from the sleepe of theyr vices thorowe the feare of Goddes iudgementes and to dryue them to Christe as it was to the olde people Therefore it shall pertayne to the preachers whyle they exhort to good workes to beate in diligently the cōmaundementes of the lawe the promises and threates ioyned to the commaundementes Howe be it they muste do it wyth such moderation that togyther wyth principall diligence they teache that it is Christe onely that worketh the true obedience of the lawe and that he satisfied thorowe his obedience that that wāted in ours wherin there is no perfection For as longe as we lyue here oure obedience is verie sclender and vnperfecte nor satissieth the lawe at anie tyme whiche lawe setteth thys marke of our obedience that we loue God wyth our whole herte our whole soule and all our strenghthes Wherefore those places in the lawe and in the prophetes that preache of Christ Euē the lawe leadeth and remitteth to Christe whereof there be manie in the scripture shal be declared and commended to the people wyth greate diligence For the lawe profiteth vs not onely in this poynte that thorouge the knowledge of synne whiche it stirreth vp and the feare of Goddes wrath whiche it causeth it calleth vs agayne to Christe and keepeth vs thorough obediēce towardes god in Christ and yet by none other strēgth thā of Christ but also it magnifieth and sheweth

as we transgresse no cōmaundement of God wythout the transgression of thys so neuertheles both thys promise and threatenyng perteyne to euerie commaundement Secondly the preachers shal also diligētly warne thys thynge cōcerning this place I wyl visite iniquities etc. that al maner of euyls punishementes corporall and spirituall temporall and eternall be cōprehended therein amonge whiche thys is the sorest when God forsaketh men when he taketh his holy spirite from them and giueth them to the desires of theyr hertes into a reprobate sense into concupiscences and lustes etc. Ro. i. Wherof the Psal lxxxi speaketh But my people hearde not my voice Israell attended not vnto me wherfore I let them go in the crokednes of theyr hertes Furthermore in thys place the people muste be ryghte diligently taughte that what so euer aduersitie chaunseth vnto men either in soule or in goodes it is vndoubtedly the punishmēt of God for our sinnes whether it be blyndnes ignoraunce darckenes of mynde perturbations naughtie desires and affections of the hert vnto vnlawfull thynges diseases corporall pestilences either in oure owne bodies or in the bodies of oure chyldren friende cattayle euyl weather for thynges of the earth euyll lucke dammages in oure businesse discorde sedition warre and all troublynge of common peace For all these thynges are sent vpon men from God for synnes and vngodlines In thys place the preachers shall adde God exerciseth vs wyth aflictions to call vs backe to repentaūce that God when he exerciseth the fayhthfull wyth sundrie aflictions correcteth them fatherly and for theyr profitte and draweth them backe to hym selfe and to his sonne Christe that they be not damned wyth the wicked worlde and that he loueth them nothynge the worse whom he punisheth wyth outwarde punishmentes and sore calamities For he is wonte to begynne his iudgement from his owne house and to chasten them whom he loueth and in them to shewe to the worlde the vehemencie of his wrath that other men beynge frayed wyth these iudgementes and wyth thys so greate seueritie of God vpon his owne chyldren shoulde forthynke the synnes in which they stycke and amende and take more diligent hede afterwarde that they synne not Thyrdly the people must be taught concernynge thys promise and threatenynge of God I wyll visite the iniquities of the fathers vpon the chyldren to the thyrde and fourth generation etc. that God wyll exercise Other mens goodnes profiteth not the vngodlie nor others vngodlines hurteth not the godlie thys reuengeaunce whiche he threateneth here to his dispicers beinge vngodlie parentes and elders vpon those chyldren onely whiche thorowe their owne wickednes haue lyke wyse well deserued the punishmentes that they suffre so that yet in thys worlde they suffre muche lesse then is due to theyr synnes and peruersitie So in lyke maner that no Godlinesse of the parentes and elders profiteth theyr chyldren whiche be vngodlie them selues and continue in theyr vngodlinesse but that it profiteth them onely whiche be inheriters of theyr elders godlines For thys threate and promyse of God can not be contrarie to his Oracle sette forth by Ezechiell that is to saye that euerie father or chylde shall either perishe thorowe his owne vngodlines or lyue thorowe his owne Godlines and that the father shall not be well entreated for the sonnes godlines nor yll for the sonnes wyckednes but that euerie man shall heare his owne synnes if he lyue vngodlie and shall enioye his rewardes if he lyue Godlie For by reason of originall synne all men are borne vndre the wrath of God and tyrannie God punisheth the wickednes of the parentes in wicked chyldren of the deuyll Wherefore if God to shewe vs his iust iudgement leaue the children of the vngodlie in the power of Satan and therefore thorowe theyr owne mischeuous actes bringe vpon them selues so horrible punishmētes that the verie world perceiueth the vngodlines of the parentes to be punished in the children also neuertheles no wronge is done to those chyldren neither is God to be accused of iniquitie seinge that they be euyll and the chyldren of wrath by nature to whom God can owe notyng but euerlasting punishmēt So if God thorowe his vnspeakable mercie in Christe Iesu deliuer thorowe his sonne the chyldrē of them that loued him from all perdition wherunto they were borne and adourne them wyth excellent godlines thorowe the gifte of his spirite and so heape so many benifittes vpō them that euery godlie man maye easely iudge that in thē both their owne and their parentes godlines is recompensed and that it is declared how deare they were to God the vnmeasurable goodnes of God oughte to be embraced and magnified therein and therefore God is more to be loued and his worde to be receyued more desirously but the vnsearchable iudgementes of his mercie oughte not to be soughte out the deape botome of his goodnes muste not be pored into much lesse ought we to blame thys his so greate bountiousnes whiche doeth wyth his owne as pleaseth hym ¶ Howe the preachers muste teache of remission of synnes and iustification AFter that men beinge moued thorowe the preachynge of the lawe beginne truelye to acknowledge their synne and to repēt and now detestyng synne sigh for rightuousnes and carefully desire to come to Goddes fauour agayne and to worshippe hym religiously the preachynge of the Gospel muste also be added For to be sorie for synne sufficeth not to rightuousnes before God though the sorowe be so vehement that it maye consume and kyl a man as there was in Iudas But satisfaction for synnes is also required and a sure trust of Goddes mercie wyth a purposed amendement of lyfe and a continuall studie of ryghtuousnes afterwarde But mā cā perfourme none of these thinges thorow his owne strēgth neither satisfy for his synnes committed and restore hym selfe into the fauour of God nor embrace a better lyfe afterwarde Oure Lorde Iesus Christe is alone whiche thorowe his death hath satisfied for our synnes as Iohn sayth he is a propitiation or attonement for oure synnes and not for oure synnes onely but for the synnes of the whole worlde He thorowe the preachynge of the Gospell setteth forth and offreth the rytches of Goddes grace and goodnes and his owne satisfaction for our synnes and the gyft of the spirite of adoption and iustifieth deliuereth from the wrath of God and maketh parte takers of eternall lyfe all those that wyth sure fayeth whiche he hym selfe steareth vp and nourisheth in vs acknowledge hym and the father in hym and thys same his mercie redemption and satisfaction Thys is the thinge that Esaye preacheth that my ryghtuous seruaunt shal iustifie many thorowe the knowledge of hym selfe that is to saye thorowe fayeth whereby we acknowledge hym as a sauiour And Daniel in the fourth Chapter Thorowe Christe transgression shall be finished synne shal take an ende and euerlastynge ryghtuousnesse shall be brought in As for the Gospell it is the ioyfull preachyng What the Gospel

of synnes whereunto he shall adde an absolution Then he shall recite the Crede shal make suche a prayer ¶ The pastour The Lorde be with you ¶ They whiche be present And wyth thy spirite Almightie euerlastyng God whiche of thy exceadyng mercie haste gyuen vs thy sonne and all thynges wyth hym lighten our hertes and myndes that we may certeynly beleue and acknowledge thy sonne to be oure onely sauiour and the in hym our God and father and that we maye so receyue and enioye the communion of his bodie and bloud from thys his table ordeined by his cōmaūdement that his newe and diuine lyfe wyth al trust of his grace and sure expectation of blessed resurrection may be cōfirmed and encreased in thys oure sicke brother or sicke sister and in vs all that we also may be content to susteyne thy hande in this present visitation and loke wyth affiaunce for thy callyng out of thys wycked worlde and that as longe as it shall please the we maye lyue here and more sanctifie thy name and sette forth thy kyngdome thorowe the same thy beloued sonne our Lorde Here the pastoure shall saye the Lordes prayer That done he shall wishe peace to the sicke person and all that be present Thē he shall rehearse the wordes of the supper playnely and reuerently The Lorde that night that he was betrayed etc. When he hath rehearsed those wordes lette hym giue the whole Sacrament to the sicke personnes and to those of the standers by which shal offre them selues gistes to the Lordes bourde as it behoueth wyth those wordes that we rehearsed before After the cōmnunion let hym cōclude the Lordes supper with thākesgiuyng blessyng as is described before The sicke folke also muste be euer exhorted to liberalitie towards the pore Of cōmunion in priuate houses for men in health Bicause some both of the ordre of knighthode and men of other degrees dwell farther from temples then that they can euer come together to the commune assemble of theyr parish in the winter other incommodious tymes of the yere the pastours shall not be grieued to celebrate the holie supper in theyr houses at conuenient tymes when they shall require it and when there shall be iust causes so to do by thē selues or by other meete ministers after the maner and facion that is described before But they whiche dwell so nigh the temples of theyr parishes that they maye well come together to the cōmune communion of theyr parish shal haue no priuate cōmunion in theyr houses administred whiche thynge the olde holie fathers forbadde to be done ❧ Of conuersion from sinnes or repentaunce and christian excommunication IT is greatly to be lamēted that mannes weakenes the diuyls power is so great that so manie of thē which be receyued amonge the childrē of God fal so sone frō the begonne obedience of God and caste awaye the grace whiche they had receyued and the holie goste beinge vnthankefull towardes God theyr father whom they offende so vngodly and towardes theyr sauiour Christ whō they madly put from them and agaynste the holy goste whom they so traiterously agrieue and finallie moste noysome agaynste thē selues For they prouoke the wrath of God agaynst thē selues which shall punishe thē euē with temporal paynes and not onely them but also those that be ioyned vnto them by any meanes Whiche thynge the historie of Saul Dauid and other testifieth Furthermore they take from them selues the mooste excellent consolation in thys lyfe I meane the callynge vpon God For they that cōtinue in synne against theyr conscience can not call vpon God Finallie they bynde them selues to eternal dānation and that that is moste horrible they whiche haue fallen suffre not them selues to be moued for the moste parte that they may returne vnto God Wherefore it shall perteyne to a good pastour to be euer more busie aboute hym selfe and other in godlie exhortatiōs that they may worke theyr health wyth feare trēbling as Paule sayeth and that they suffre not the gyfte of God to be idle in them and to vanishe awaye but that they steare vp and exercise the same desiring that the same may be confirmed in them fleinge peruerse entisementes and resistynge naughtie affections as we sayed before in the place of good workes But if any man hath fallen and hath sinned euen agaynst his conscience secretely or openly let hym neuertheles heare the worde of god so fatherly alluring vs vnto amendment when he sayeth in Ezechiell as truely as I lyue I wyll not the death of a synner but that he be conuerted and lyue Therfore God would also and so greatly commaunded that in the cōgregation the doctrine of repentaunce should be beaten in whiche he hym selfe beganne in Paradise when he rebuked Adam and Eue after the fall and cōforted them agayne wyth a most ample promise of grace by the seede that shoulde come Al the sermons of the prophetes teach the same thinge and therfore Iohn Baptist and Christ hym selfe and the Apostles groūded the summe of theyr preaching hereupon Come agayne to your selues repent etc. As for repentaunce it is a griefe and anguishe of mynde by reason of synne out of a faythful consideration of the filthines and abomination whiche the lawe sheweth to be in synne and out of the feare of Gods iudgement agaynst sinne which the law threateneth driuynge vs to seeke forgyuenes of synnes and the grace of God wyth all diligence And therfore Ioell ij Cutte sayeth he your hertes and not your garmentes and turne to the Lorde your God for he is gentle and mercifull patient and of great compassiō recōcileable touchyng wickednes etc. Itē in Esai Where shal the Lorde dwel in a broken and humbled spirite etc. Psalme xxxviij My bones haue no peace frō the sight of my synnes Esaie i. Cease to do frowardly learne to do well The preachers must be diligent to steare vp thys repentaunce wyth preachynge of Goddes worde whiche is taughte vs in the lawe and Gospell For thereby synne is vttered and reproued as Paule sayth thorowe the lawe is the knowledge of synne It admonisheth also that these miserable calamities of mankynd so manie warres so daungerous commotions and all destruction of peace and politie wyth other euyls whiche dayly sprynge vp newe by the punishmētes of Goddes angre kendled agaynste vs for synnes Finally it rehearseth vnto vs terrible exemples of gods chastisinge the floude the dronynge of Pharao the destruction of the kyngdome of Israel and Hierusalē etc And where as the Lordes word testifieth that what so euer aduersitie chaunceth vnto vs it is sent from God for oure synnes the same worde of the Lorde by these dayly miseries and incommodities admonesheth vs of our sinnes and calleth vs vnto repētaūce Finally the Gospel most vehemently rebuketh the contempte of Christ that men wyll not acknowledge hym and his exceadynge benifites that they refuse his grace offered to them that they neglecte to cal vpon God wyth

certayne outwarde visour For he that putteth not all hys hope and saluation in Christe onely hath nowe cast away Christe altogyther Wherefore that the Apostle myghte open more euidently to the Galathians that the lawe and ceremonies of Moyses do not profitte nowe wythout Christe yea that they hurte verie muche He compareth the olde Testamente to Hagar Abrahams handmayde and the newe Testament of Christ to free Sara And he maketh the olde Testament or lawe to brynge forth bondemen and carnall chyldren lyke Hagar whiche wyll persecute the spiritual chyldren borne of the free woman wherefore at the laste they be put from the enheritaunce of God as Hagar was dryuen out Howe the olde Testament engend●eth bondmen and enemies of the verie God●ie of Abrahams house wyth hyr sonne And surely as manie as seeke not al health from Christe alone but aske part of the lawe and outwarde ceremonies they are the bondmē of the lettre and rudimentes of the worlde and not the children of God yea they hate and persecute all maner of wayes the chyldren of God which studie to worship God in spirite and truth and be borne agayne of the spirite But God made not his couenaūt nether with Abraham nor with Moyses for thys ende that thei should glory in the lettre and prerogatiue of the flesh refusing Christ but that they should put al theyr trust and hope of saluation in the promised Messias for whose sake god would be theyr sauiour and protectour and they thorow the faith of the same messias should be the people and worshyppers of God Seinge then that the Galathians beinge seduced thorowe fals● Apostles dyd putte some hope in the lawe and in the Ceremonies that the lawe appoynteth the Apostle propouned vnto them the olde testamēt to cōsider what it brought to passe after that sorte that they trusted in it So in an other place he cōpareth the ministerie of Moyses wyth the ministery of the Gospell and newe Testamente and he testifieth that the fyrste is the ministerie of the lettre and of domnation as it is in dede to al them whose hertes God hath not purged with the fayth of his sonne and confirmed vnto them the new Testamēt of grace and adoption of the chyldren of God thorowe the holie goste whiche gyueth witnes vnto our spirite that we be the chyldren of God and teacheth vs to cal vpō God with confidence and affection of chyldren and to crye Abba O father Hither the lawe and ministerie of Moyses ought to brynge vs Christe sayeth to the Iewes If ye beleued Moyses ye would beleue me to for he wit nesseth of me Paule also the law is a guide vnto Christe But the false Apostles wyth whom Paule fighteth in no wyse taughte this vse of the olde Testament but they cōtended that Mosaical ceremonies must be keepte of necessitie euen in the newe Testament and that we shoulde not seeke for saluation in Christe onely As they then abused the ministerie of Moises against Christ and to make the fayth of Christe of none effecte so they made the Testament of suche sort vnto them selues as the Apostle calleth the ministerie of the lettre and of damnation Wherefore the Apostle dyd ryghtly set that ministerie agaynste the ministerie of Christ and of the newe Testament to whō it oughte to serue and to brynge to Christe the onely Mediatour obteiner and confirmer of the newe Testament yea of all Testamentes and leiges of Goddes beniuolence Out of thys maner of speakynge of the olde Testamente the lawe and Moyses his ceremonies cometh it that S. Paule after the preaching of the kingdome of Christ in the gospel called the ceremonies of Moyses beggerly and weake rudimētes because that after the appearyng of Christe and the comen publishing of the Gospell into al the worlde they ledde no more to Christe but rather were an hyndraunce and let The epistle to the Hebr. speaketh also of thys abrogation of the olde Testamēt saying The olde Testament is abrogated and abolished But the couenaunt of the olde testament as it was made of God wyth the olde sayntes is euerlastynge and consisteth herein that he sheweth and exhibiteth hym selfe vnto them a God a gyuer of eternall lyfe and that they be his people Thys couenaunt of God wyth the chosen is established thorowe the preachynge of the Gospell and the olde Testamente is fulfylled wyth the newe And though all the couenauntes of gods beniuolence whiche from the begynnynge of the worlde haue bene made wyth men were obteyned and confirmed thorowe Iesus Christe whiche renueth our hertes and onely writeth the lawe in them neuertheles the knowledge of Christe and a more plentifull dealynge forth of the holie goste was gyuen after the ascention of Christe and preachynge of the Gospell published thorowe the worlde And as there was feare and bondage in the olde people so loue and libertie of the spirite is more gyuen to the newe But seinge that feare and loue bondage and fredome be togyther and at one tyme and haue bene in all Godlie men the one Testament is conteyned in the other amonge all the chyldren of God as saynte Austen sayth there is one grace one Christ one fayeth one adoption and therefore also one people of God and one couenaunte of saluation Onely as I sayed the glorie and knowledge of Christe was further and more plentyfull reueyled after the ascention of Christ into heauen and the grace of the holie gooste was more aboundauntly shedde forth and therefore true and euerlastynge ryghtuousnes was communicated to more people and more effectuouslie For whiche cause Saynt Paule magnifieth so greatlie the rytches of the new Testamente and calleth it a misterie hydden from the begynnynge of the worlde sayinge that it was reueyled in the tyme of the Gospell by the Apostles thorowe the holie Goste namely that the heathen be co-heriters and of the same body with the olde people and partetakers of the same promises in Christe Iesu Wherefore if after thys sorte the preachers shall discerne and declare the thynges that as well in common as appropriatly be attributed in the scriptures to the olde and newe Testamente they shall teache the people the wrytynges of the prophetes and Apostles more certaynlye and more fruitefullye and beynge truely instructed vnto the kyngdome of God as a rytche and liberall householder they shall brynge out of the treasures of the scriptures all the promises threates exemples and commaundementes of God deliuered vnto both the people And they shall declare that in al the promises euen of bodily thinges the promises Howe Christ is enclosed in al the promises of Moyses of grace in Christ and euerlastyng lyfe be enclosed For thys promise is conteyned in all the promises of God made to the electe people of God lyke as vppon the benifit of reconciliation and adoption by Christ all other depende yea wythout thys there be no true benifittes and worthy of the children of God So they shall teache that the threates of

Moyses when the chyldren of Israell coulde not directe theyr eyes vnto his face signified thys vngodlie persuasion For suche men haue theyr wyttes blynded as the Apostle sayth For as then the Isralites onely behelde the vayle layed vpon Moyses his face and not the face it selfe So these hypocrites se not the true meanynge of Goddes lawe but styckynge in the letter they folowe a carnall vnderstandynge whiche they falsely laye vpon the clearnes of the lawe as a certayne couer Thys vayle remayneth vnto thys daye in readynge of the olde Testament in all them from whom Christ taketh it not awaye whiche onely with his spirite openeth the true vnderstāding of the lawe Wherefore the Apostle sayeth but when they shall be turned to God the vayle shall be taken awaye The other vnderstandyng of the lawe is true and spiritual whē we vnderstand that not onely outwarde naughtie workes are prohibited but also inwarde that is to say euyl cōc●piscēce euyl affections al thoughtes wordes dedes wyll inclination and what so euer thynges either in our body or soule be moued in anie wyse agaynste the lawe of God Then we acknowledge that not onely outward discipline is required of vs and vertues whiche wythout grace we maye perfourme of our owne strength but suche workes as the holie gooste hym selfe worketh in vs as a true and perfecte truste of grace and Gods healpe thorow Christe Iesus true inuocation in al perilles feruent loue of God and oure neighboure perfecte obedience from the whole herte and al oure strengthes to be pure and fre frō al naughtie motions and to be inclined and caryed onely hereunto that thou serue God onely that thou prayse and magnifie hym onely with the true loue of hym and of thy neighbour with al kindes of good workes wherby thou mayest further the health of men and therein sette forth the glorie of God Thys true and holesome vnderstandynge of the lawe is necessarie for all men wherewyth as all men be reproued of synne so also they be called backe vnto repentaūce and a waye vnto theyr hertes is prepared for the Lorde Thus also oure Lorde Iesus Christe interpreted certayne commaundementes of the lawe Math. v. wyllynge vndoubtedly that the rest shoulde be so vnderstanded and declared After the same sorte Paule lykewyse declareth the strength of the lawe Roma viij saying the lawe is spiritual but I am fleshly solde vnder synne Seinge then that the lawe is spiritual it requireth spiritual workes But man beinge fleshly doeth onely the workes of the fleshe For an euyll tree bryngeth not forth good fruites He then that wyll satisfie the lawe muste be made a pirituall man and he muste do spirituall workes as those be that the holy spirite worketh in vs as the true faith of Goddes worde and burnynge loue and feare of God and the fruites of these vertues We keepe no precept of our owne strēgth Whereof it appeareth that we can not do the leste cōmaundementes of the lawe thorowe oure owne strengthes wythout the healpe of the holie goste The brightnes that shone in Moyses his face whiche the eyes of the Israelites coulde not abide signified the vnderstandynge of the lawe For as the Israelites could not suffre with there eyes this bryghtnesse but beinge afrayed fledde away So carnal reason can not attaine this vnderstandinge of the lawe but rather abhorreth it and iudgeth it veri mad For if it were so thincketh she al men must needes be damned eneriechon and she weneth that God doeth vniustly wyth vs if he commaunde those thynges that we can not perfurme of our owne strength This reasō casteth away the true vnderstandinge of the lawe and casteth a vaile before hyr eyes and conforteth hir selfe with this false opinion that we haue free wil and if we do asmuch as lyeth in vs that God can not but take it in good worth and that he requireth nomore of vs at al. But we that beleue in Christe and be taught of the holye goste knowe that thys is the true sentence of the lawe whiche we haue proposed For we see the face of Moyses vncouered and haue obtained that that Paule spaketh of ii Cor. iii But whan they shal be conuerted vnto the Lorde the vayle shal be takē awaye For after that we haue knowne and do beholde Christ thorough fayth a new glorie of god shyneth in vs and we are transformed to the same image of Christe goynge forth dailye from the clearnes of thys new lyfe be gon in vs to the clearnes of Christes lyfe and that thorough the spirite of the Lorde Seinge that Christ thā thorough the know ledge of hym selfe gyueth vs thys spiritual lyght and clearnes of newe lyfe it is certaine that it is required of vs in the lawe and that it is necessarie for vs vnto saluation For Christ came for thys purpose rose agayne and entred in to his heauenly kingdome that he myght restore and finishe the same in vs where vnto we were first made and are called agayne by the lawe of God Wherefore the face of Moyses is now vncouered and the true vnderstandinge of the lawe is disclosed vnto vs which be conuerted to Christe the Lorde and be holde hym thorough fayth and in hym partly knowe enioye and liue the lyfe that God alloweth Thirdly whan that it is declared what muste be vnderstanded by the name of the lawe of God what is the true meaninge and interpretation of the lawe we must considre and teach diligētly for what vse and ende the lawe was gyuē to vs of God For thought we haue in few wordes some what toutched it that is to wit that the lawe was gyuen for this purpose that thorough the knowledge of synnes whiche it causeth it myght worke repentaunce neuer theles we must declare this thing some what more plētifully And for asmuch as S. Paul taught the strenghth and nature of the lawe wyth singuler diligence and plaines as a man that perceyued that the strength of the lawe beinge not wel declared and knowen men wil be iustified rather with the keepinge of outward discipline and coūterfaite workes of the lawe than with fayth in Christe we thinke good to consider three sentences of Paule where wyth he moste clearely and playnly expouned the strength and nature and vse of the lawe that thus asmuch as is possible we maye take awaye that festred errour of mē wherby they go about to satisfie the law with theyr owne strēgth and being cōtēted with anoutward vaine shewe of rightuousnes they neglecte Christe and haue no care at al of the true ryghtuousnes of the herte these be the sayinges of Paule Thorow the lawe is the knowledge of syn Ro. iii. the lawe worketh wrath Ro. iiii The lawe is our scholemaister to Christ Ga. iii. Out of the first saiynge whiche is thys thorough the lawe cometh knowledge of synne we muste learne and teach that thorough the falle of Adam there is so greate darkenes broughte in to mannes reasō that of

Christ wyth pleasaunte preachinge and remitteth and leadeth sweetely vnto hym because it preacheth hym be the onely obteiner of mercie and our sauiour whiche thinge it doeth two maner of waies First with plaine and open testimonies as thys is that we reade in Deutro xxiii The Lorde shal raise vp to the a prophete syke me Secondly wyth shadowes and pleasaunte allegories as that is of the pascal lambe So the prophetes also prophetied of Christ many waies and more openly and plētifully thē Moyses til at the last Iohn baptiste shewed hym with his singer beinge present Al whiche thinges must be preached expouned to the people wyth greate diligence out of the lawe and the prophetes These than be the causes why the lawe was gyuen whyche God knewe that we would not keepe namely that being taught and admonisched thorough it we shoulde acknowledge our weaknes and infirmitie and feele the excidinge wrath of God and thorowe a certaine Godly discipline be led vnto Christe put al our trust in him and appliynge good workes shoulde growe in to hym daylye whiche is the heade beynge furnished wyth all Godlynes and vertue After that the ministers shal be instructed of the lawe and haue taught the people faythfully than they shal both them selues vse the lawe a ryght and shal bringe the people in to the true knowledge of it shall moue thē to true repentaunce and griefe for theyr synnes and so stirre thē vp and driue them vnto Christe the redemer to serue him with al desire And because the commen people can nat vndrestande and remembre al the preceptes of the lawe seynge that they be verye many and euerye one hath a large dominion the preachers muste after recite and printe in the myndes of the hearers the briefe summes and cheife articles of Goddes law as that is that we haue in Math. xxii Thou shalte loue the Lorde thy God wyth thy whole herte and in thy whole soule and in thy whole mynde Thys is the principall and greate commaundement The seconde is lyke therunto Thou shalt loue thy neighbour as thy selfe Vpō these two commaundementes the whole lawe and the Prophetes depende Item that the apostle wrate to Timothe The ende of the commaundement is loue frō a pure herte and good conscience and faith not fayned And in asmuch as it was most mercifully permitted in olde tyme that Godlie parentes shoulde teache theyr chyldren wyth al diligence the ten cōmaundementes wherein the whole doctrine of godlines is playnly cōprehended whiche thinge brought such profitte as no man can expresse the preachers shall diligently and often recite thys summe of Goddes lawe and shall declare in theyr sermons briefely and playnely the true meanynge of euery precepte ¶ A briefe declaration of the ten commaundementes IN the fyrst sentence then of the ten commaundemētes I am the Lorde thy God A sum of the first cōmaundement whiche broughte the out of Egipte etc. The preachers shal first teach that God wytnesseth with this his worde that he him selfe whiche gyueth vs thys commaundemente is the onely Lorde that is to saye the almightie maker and gouerner of all thynges onely good and the cause of goodnes and the dryuer awaye of all euyls Secondly that thorowe the preaching of the Gospell and baptisme he hath receyued vs into his people as in olde tyme he receyued Israell bryngyng him out of Egipte and the house of bondage and geuing hym his Sacramentes And that in Christe oure Lorde he wil be a God also to al vs to whō he hath caused these thinges to be preached that is to saye an author and gyuer of euerlastinge saluation of restitution both of bodie and soule And seing that it is extreme vngodlines not to heare God whē he speaketh and not to beleue him when he promiseth all good thinges the preachers cōcerning this worde next before shal teache that God requireth that with al our herte we beleue this his testimonie and promise and that we rest therin namely that we acknowledge hym to be our God and Sauiour that we worshyppe him and alwaies cal for his mercie succour and ayde thorowe our Lorde Iesus Christ and that we feare loue and magnifie hym wyth all oure hertes aboue all thynges for his vnmeasurable grace great benifittes In the seconde commaundemente thou shalt haue no straunge Goddes before me thou shalt make to thy selfe n● grauē image to bowe downe to it or to worshyppe it the people muste be admonished fyrste that thorow straunge Gods and worshippyng Images al trust of Gods healpe is to be put in nothing besides God in Christ and that all worshyppynges of God as all those be that are in hande wythout the worde of God as the worshippynges of the Mahometistes Iewes and of them whiche goe aboute to worshyppe God and to obtaine hys helpe with such ceremonies as be not taken out of the worde of God nor serue effectuously to the gospel of Christ or wyth ceremonies not instituted by the Lorde hym selfe but vsed wyth out repentaunce and fayth The Lorde also forbiddeth in this place all Witchcrafte and all that abuse of creatures whan men either require that profite of thinges for which they were not made of God whiche thinge is committed in false dominations and other witchcrafte or whan they require profite of thinges for which they were made in dede but they require it not as coming frō God and hangynge vpō his grace praiynge for it firste of the Lorde thorough Christe and to his glorie Further they shal teach that in this commaundement there is reueled vnto vs that corruption of our defiled nature and that vngodlines that is naturally grafted in vs by reason whereof we be euer ignoraunte we fle and neglecte the true and only God and we seeke no helpe of God trustinge in mannes strenght and in our owne or we seke it not frō hym the onley and true God in Christe but from counterfaite and false Goddes and that sometymes vndre the name of the true God hym selfe whan we calle vpō God the father of our Lord Iesus Christ thorough thys only Mediator with out repentaunce and fayth and some tymes vndre other names as whā mē aske of saintes deliueraunce from synnes and helpe of this presente lyfe and of the life to come or finally whan we vse ceremonies straunge frō the worde wyth true cōuersion to God and worshippinge of the herte to seeke the helpe of God thereby and to make God bounde to vs. For al thys vngodlynes beinge naturally engendred in vs is disclosed in this seconde commaundement and sette before oure eyes to be consydered by the worde of God Thirdly we haue also in thys worde a Howe this cōmaundement is fulfylled certaine holye scholemastringe where with God by thys commaundement shewynge vs the corruptiō and weaknes of our nature wyl bringe vs to Christe hys sonne whyche maye turne awaye and pacifie hys wrath agaynst thys vngodlynes and sinne cleaninge in nature whiche moreouer may

is and muche wished for of oure Lorde Iesus Christe namely that he came for thys cause into the worlde beinge made man to deliuer all them that beleue in hym from synne death and eternall damnation and to gyue them a newe and perpetuall ryghtuousnes and lyfe Whiche thynge al the prophetes spake afore hāde of him as the lorde him selfe expouned in the laste of Luke So sayeth he it behoued Christ to suffre and to ryse from the dead the thirde daye and that repentaunce and remission of synnes should be preached in his name among all nations The Apostles taught the same thynge euerie where as it appeareth in theyr actes For thus Petre preacheth repente your fautes and let euerie one of you be baptised in the name of Iesus Christ for the forgyuenes of synnes and ye shall receyue the gyfte of the holy goste actes ij Item the God of oure fathers hath raysed Iesus whom ye kylled hangyng vpon wodde hym God hath exalted wyth his ryght hande a prince and a sauiour to gyue repentaunce vnto Israell and forgyuenes of synnes etc. And agayne he commaunded vs that we shoulde preach to the people and testifie that it is he which was appointed of god a iudge of the quicke and the deade To hym all the Prophetes beare wytnes that who so beleueth in hym he shall receyue remission of synnes thorowe his name Saynt Paule preacheth the same thynge actes xiij Be it knowen to you then bretherne that thorowe thys man remission of synnes is preached etc. Though thys preachyng of the Gospell be short neuertheles it is the power of God vnto saluation to euerie one that beleueth Ro. i. Wherfore Christe also compareth the Gospell to a mustarde corne to a treasure hidde in a felde to a precious margarite for the gettyng wherof we must sell and leaue all thynges Math. xiiij But that the strēgth and efficacie of the Gospel may be more euident the preachers muste euer studiously set forth Christe and religiously preache howe great thynges he suffered for our saluation howe great thynges he did Further howe he wil haue these thynges shewed vnto vs and what he wyll worke in vs thorowe thys preaching It is euident thorow the preachyng of the lawe that all we be synners of oure selues and destitute of the glorie of God Rom. iij. Item that we are deade thorowe misdedes and synnes and be by nature the children of wrath as other be Ephesi ij prisoners and solde vnder synne that we oure selues can not ryse out of thys perdition of oure owne strengthe Roma viij Wherfore to obtaine saluation there needed a mediatour and sauiour whiche might pacifie God beinge angrie and recōcile vs to God and deliuer vs frō synne and death and make vs heyres of euerlastynge lyfe Suche a sauiour and intercessour Christe is made vnto vs. i. Timo. ij one God and one attonemaker of God and men Christe Iesus a man whiche gaue hym selfe a price of redemption for al men etc. Thys Mediatour first entreateth wyth God the father thorowe his lyfe death passion and intercession to turne his wrath frō vs to receyue vs into fauour and to gyue to vs as to his children the holy spirite and euerlastyng lyfe Further he cometh to vs and handleth his matter with vs thorowe the misterie of the Gospell his holy spirite and the crosse that we maye beleue hym and thorow faith obtayne ryghtuousnes and euerlasting life And he handleth his matter wyth God after thys sorte firste he ordred his whole lyfe accordyng to the wyl of the father beinge made obedient vnto hym vnto death whiche thynges we should haue done But bicause he sawe that they were impossible vnto vs he perfourmed them hym selfe he fulfylled the lawe as he sayth in Mathew I came not to destroye the lawe but to fulfyll it And Paule to the Gala. iiij Whē the fulnes of tyme came God sent forth his sonne made of a woman made subiecte to the lawe to redeame them that were subiecte to the lawe Therfore he wrate also to the Cor. Christe is made rightuousnes vnto vs of God that is to saye his rightuousnes was perfourmed for our sakes and gyuen vnto vs. Item Phil. iij. Yea and I thynke all thinges to be losse for the excellencie of the knowledge of Christe my Lorde and I cōpt them for refuse that I maye wynne Christe and be founde in hym not hauing my rightuousnes of the lawe but that that is thorowe the fayth of Christe etc. For whoso beleueth in Christ to him whole Christ and his perfecte ryghtuousnesse is imputed at once and togyther Secondly Christe translateth and remoueth all our synnes vpon him selfe dieth for them and suffreth al those thinges that we should haue suffred for our sinnes As Iohn Baptiste testifieth Beholde the lambe of God whiche taketh awaye the synnes of the worlde Item Esaie of a truth he bare our diseases and he susteyned our sorowes and we cōpted hym stricken wyth a plage and depressed of God But he was wounded for oure iniquities and beaten for oure synnes the chasteninge of peace was vpon hym and we were healed wyth his stripes And we haue strayed lyke sheepe euery mā into his owne way and God hath putte vpon him the iniquities of al vs. Item Paule Rom. viij God spared not his owne sonne but gaue him for vs all and Chap. iiij He was deliuered for oure synnes and raysed for our iustification So Gala. iij. Christ redeamed vs from the curse of the lawe beinge made a curse for vs for it is wrytten cursed is euerie one that hangeth on tree Thirdly he is a mediatour for vs that God wyll receyue vs into fauoure Esaie liij He bare the synnes of manie and prayed for transgressours The prayer of Christe Iohn xvij teacheth the same thynge I praye for them not for the worlde but for those whome thou hast gyuen me keepe them in thy name etc. And Paule Ro. viij Christe is at the right hande of the father and maketh intercession for vs. Itē to the Hebr. v. whiche in the dayes of his fleshe when he had offered vp with strōge criyng and teares prayers and supplications before him that was able to deliuer him etc. Yea the whole epistle sheweth thys thinge mooste euidently that Christe oure high bishoppe offred hym selfe for our sinnes and entred into the most holie place wyth his owne bloude an euerlastyng redemption beinge founde out So then Christe handled and doeth handle the matter for vs thorowe his death and obedience shewed to the father and thorowe his intercession that he reconcileth vs to God the father and for thys cause he is made Lorde ouer all thynges as the Apostle witnesseth Psal ij whiche beinge in the fourme of God thought it no robberie to be equall wyth God but he emptied him selfe taking the fourme of a seruaunt constituted in the lykenes of men and in shape founde as a man he humbled him selfe made obedient vnto the death and that of the crosse Wherfore God