the labours and ieoperdyes which be in the office Contraye wyse ambition is wheÌ„ one thrusteth in hym selfe either by arrogancy or some other couetousnes or forhys belly only not lokyng for iudgemente nor wyllynge to be proued But conteÌ„deth with money and other subtyl craftes But the true peticion whiche is wythout ambicion is to be praysed And vertuouse men are to be prouoked vnto it for it hath much goodnes Fyrst of al it is expedieÌ„t that ther be many instituted vnto the mynistery that the vse of it may be in the church Secondarily it is expedient that ther be many desirers of the office that the church may know the maners of theÌ„ whiche are to be choseÌ„ and may haue choise Thirdly therin consisteth the vertue of modestye that they whyche dooe axe the offyce submytte themselfe vnto the iudgemente of the churche and be in doubt of theyr owne existimatioÌ„ Fourthly that same thynge styrreth vp and sharpeneth dilygence and studye in them whyche wyll be axers of the offyce that they prepare them selfe with more diligence vnto theyr duity ☞ By what testimony can they proue that it is lawfull so to axe the office Paule 1. Timothe iii. sayeth If any man require the office of a bishop he desireth a good worke Also i. Corinth xiiii desire spirituall thynges but rather that ye prophecy ☞ What is to be propounded vnto hym whych wyl take vpon hand the office of a pastoure Fyrst the dignitie and greatnes of the minystery For it is so greate an office so to axe the ministery that no greater an offyce caÌ„ be found and also very godly Therefore Paule doeth greately auaunce and prayse it and calleth them which teache the Gospel the ministers of god also godo worckmeÌ„ and helpers Therefore greate reuerence is dew vnto thys office and it is coÌ„uenyente to take it vpon hande wyth greate deuoutnesse and diligence Secondarily the wyl and commaundement of God is to be consydered for God wyll require a rekenynge for the soules and threateneth horrible payne vnto them whiche dooe not fayethfully theyr dewty lyke as the scripture doth oft teach Ezech. xxxiii and Christ in the parables of the euell seruaunt c. Thirdly the promises of reward for god graunteth greate rewardes vnto them whyche faythfull-ly execute their office susteyne laboures hatred and peryses for the worde sake as Christe sayeth blessed is that seruaunte for hys mayster wyll make hym ruler ouer all And Peter ye shall receyue the incorruptyble crowne of glorye ☞ What is the summe of christen Doctryne to be taughte in the Churche ☞ Christe hath mooste aptlye shewed that in the laste Chapyter of Lucas where he sayeth Gooe preachynge in my name repentaunce remission of synnes Therefore the summe of thys offyce in the churche consysteth in thys that penitence and remission of synnes be taught ☞ Whiche is the mooste briefe partition of the whole scripture ¶ There be two partes For it is eithere a doctryne commaundynge what shall be donne and rebukeyng synne Or eles it is a doctrine of remission of synnes And these two partes be called the lawe and the Gospell ¶ Of the law ☞ What is the law IT is a doctryne commaundynge howe we oughte to vse oure selfe what we shoulde do and what leaue vndone ☞ How many kyndes of lawes be there The first diuision some be goddes lawes other some mans lawes ☞ What is gods lawe ☞ That whiche is instituted of God and commaundeth not onely of external actions but requireth also inwarde motions of the herte and perfecte obedyence toward God and condempneth all those which do not obserue it ☞ What is mans law ☞ Whyche is institute by mans arbitriment and commaundeth of external actions and offices ☞ An other diuision ☞ Of lawes some be naturall and some positiue and thereof be rehersed commonlye thre kindes the lawe of nature The godlye lawe of Moyses and mans law ¶ What is the lawe of nature ☞ It is the knowledge of goddes lawe whyche is infixed in mans nature by God whereby he vnderstandeth God to be that he is the creatoure and gouernour good iust mercifull to the rightuousse and a punysher of the vnrightuouse and that obedyence is dewe vnto hym Also that felowshipe is to be hadde amonge menne that parentes ought to be obeied that men ought to be loued and holpen and no man to be hurte accordyng vnto thys Do not vnto other men that thou woulde not shoulde be done vnto thy selfe ¶ What is gods lawe ¶ Thys call we the lawe whiche was gyuen by Moyses ¶ Howe many kyndes of Moyses lawe be there ☞ Three morall iuditiall and ceremonial ☞ What is moral law †It is a doctrine whyche commaundeth perfect obedyence towarde God or of liuing and good workes towarde God and all men ☞ Where is the moral lawe set furth ⧠A briefe and perfecte description of it is conteyned in the ten commaundementes gyuen by Moises vnto the people of Israel whiche we cal Decalogum ☞ What dieâ—â—rence is betwene the law of nature and the moral lawe or the ten commaÌ„dementes ⧠Naturall lawes be Goddes lawes and the very same whych be conteyned in the tenne commaundementes that is to say in the wrytten moral lawe ☞ Wherefore then was the lawe deliuered vnto Moyses seynge the lawe of nature was before ☞ Althoughe that lyghte and those knoweledges were infyxed in the herte of manne before hys fall in nature not as yet corrupted they were sure and perfecte and men coulde surelye consente thereunto but afterwarde they wrre greatly blinded by original synne and the consentynge therto is verye weake ofte tymes shaken of wyth doubtynge and almoste blotted oute Therefore God dyd gyue the lawe wrytten that goddes lawe renued by the voice of the law of nature should be made more cleare and excelleÌ„t also that the word of God should witnes that thys natural knowledg is the law of God â— Howe manye naturall lawes be dystrybuted The ten commaundementes is the moste apte summe of all naturall lawes and the selfe dystribution and declarynge of the lawes of nature Therfore ther can no distributyon be founde more apte then in expoundynge ordinatly the ten commaundemeÌ„tes ☞ Bind the ten coÌ„mauÌ„demeÌ„tes al meÌ„ or no Althoughe Moyses law be abrogated and doeth not bynd the gentils yet bicause the ten commaundementes be nothyng eles then the reuelation declaringe of the lawe of nature therfore the ten coÌ„mauÌ„demeÌ„ts do remaine bind al meÌ„ Not because they were deliuered vnto Moises but because they be that interpretation seting forth of the euerlasting wil of god which is the very lawe of nature ☞ What is the particion of the ten commaÌ„dementes Ther be two tables The firste conteyneth preceptes of a spirituall lyfe howe we shoulde behaue oure selfe towarde God or of those workes wherewyth we properlye be conuersaunte wyth God And they discribe the true and proper worshippynge of god The seconde conteyneth preceptes of politycke lyueynge among men how we
be gyuen for the fulfillyng of the law Other summe haue not the condicioÌ„ of the lawe as the cause that is to saye they promisse not remission of synnes for fulfilling the lawe but wyth out our deseruynge for Christes sake as the promyses of the Gospel be ¶ Whiche was the first promesinge of the Gospell ¶ When after the fal of Adam God spake vnto the serpente I wyl put enmity betwene the and the woman betwene thy seede and hir seede for hir seede shall breake thy head and thou shalte lye in watche for hys fote steps By thys promise and comforth Adam is sette vp and knoweth that god is mercyfull vnto hym althoughe he perceyue hym selfe to be vnworthy and vncleane Thys promise afterwardes was renued vnto Abraham then after to Isaac and Iacobbe Vnto thys promise did they beleue and although they dyd acknowledge them selfe to be vnworthy yet iudged they that god was contented with them for hys mercy sake and the sede whiche was promysed Ther be moreouer in the Psalmes and prophetes manye preachinges of Christe of remission of sinnes of euerlastig life which all come vnto this purpose that they lift vp and confort vs in the contention and striuinge of our conscience and teache vs to put our trust in god to cal truly vpoÌ„ him and worship hym ⧠Is not the promise of the gospel vniuersal Yes lyke as the promise of the gospell is wyth oute youre deseruing euen so is it vniuersal that is it offereth and promiseth vnto al men reconcilinge For lyke as the preachynge of repentaunce is vniuersall euen so is the preachinge of remission of synnes vniuersall Here vpon sayeth Christe Iohn iii. So hath god loued the world that he gaue hys only sonne that al whiche beleue in hym shoulde not peryshe So Paule Rom. xi god hath shytte vp al vnder sin that he myghte be mercyfull vnto all But that al doeth not obteyne the promises of the gospell is for thys cause that all dooe not beleue For the gospell althoughe it promisse wythoute oure deseruinges yet it requireth fayeth for wyth fayeth muste the promyse be taken For thys worde gratis doth not exclud faith but the conditioÌ„ of oure worthynes requireth that we maye receyue the promisse and that can not be but wyth fayth ☞ What is the worke of the Gospell ☞ To comforte troubled and doubtful consciences â–ª and to promyse vnto them whyche beleue remissyon of synnes and euerlastynge lyfe ⧠What is the summe of the Gospell He which beleueth and is baptised shal be saued Marce. xvi IteÌ„ to beleue that Iesus Christe is the lambe of god whych taketh awaye the synnes of the worlde Iohn .i. Of sinne ¶ What is sinne IT is not only a certayne euell dede but a perpetual vice that is to saye corruptyoÌ„ of nature striuyng agaynst the lawe of god ☞ Which be the causes of syne The wyll of the deuell and the wyll of man not god Gene. i. god saw al that he had made and they were all verye good And Psalm .v. Thou arte not the god whych wylleth iniquitye Christ calleth the deuell the father of liinge And Rome .v. By man entered synne into the worlde And Iohn CoÌ„cupiscence of the fleshe is not of the father but of the worlde ☞ If God be not the cause of synne are the contingenâ—es or changinges to be graunted Yes synne is not necessarily done wyth absolute necessitie for our wyl before syn was very fre But fre wil is the cause that our actioÌ„s do come to vasse For god forseeth determineth thiÌ„ges which shall chaunce Yet so that he taketh not away the maner of workyng which is infixed in nature but he determineth the actions euen as thei come to pas God permitteth that the wil of Saule do so doth not coÌ„pel it to do other wise he marketh wher he will repres Saule ☞ What is contengentes or changinges It is wherby thynges created in theyr actioÌ„s subiected vnto ceason somtyme be chaunged and altered and they fall in such and such actions and chauÌ„ces by the choise whych is by god graunted and the liberty of creation ☞ How many kyndes of necessity be there Two One is absolution or oâ— coÌ„sequent as it is necessarie that there be god it is necessary that god be good iust tru wise And this necessity may be called vnchaÌ„gable The other is necessitye of consequenty as Ierusalem must be destroied The kingdome of Israel muste perishe Thes be not naturallye necessarye but they be made vnchauÌ„geable wheÌ„ they be once decreed as the deade shall liue againe ether because they folow the causes whyche go before as Ther must be hereses For the deuel enuyeth God stirreth vp the vngodlye agaynst the gospel whych obey hym therefore ther must be heresyes Thes be naturally contingentes for neyther thys beinge consequente taketh a waye fre wyll ☞ What is to be iudged of destenye ¶ The dotinges of the StotioÌ„s desteny is not to be brought into the churche of god for they haue no truth or effect but they be verye iugelynges and Sophisticall fallations and they annoy godlynes verye muche and good maners if men iudge so as the seruaunt of zeno whyche sayed that he ought not to be punyshed because he was coÌ„pelled to synne by the Stoical desteny ☞ How many kindes of synne be there Two origynall and Actuall ☞ What is originall sinne ☞ It is not onely the reputynge of offeÌ„ce as papists haue taught whereby for the fall of Adam all men be borne giltye but it is also corruption of mannes nature which folowed Adams fal which causeth that he can not geue true obedience to the lawe of God but hath faulte and concupiscens agaynst the law of god Thys same is the sentence of Anselmus diffinityon Origynal synne is lacke or defaut of origynal ryghtuousnes whyche ought to be for he calleth original ryghtuousnes not onely the reputing and approbation or allowaunce of God but the verye perfection of nature and all the powers of man of vnderstandynge and wyl whereby man myghte performe perfect obedience toward god ☞ What is the cause of originall synne ¶ Disobedience or the fall of our firste parentes For boeth Adam and Eue lost the perfectioÌ„ of nature after theyr fall and so folowed corruption And afterwarde dyd they Engender suche chylder as theyr nature so corrupted was And so the worlde to come was infected boeth for Adames fall and for their owne corruptioÌ„ ☞ What is the matter of original synne ☞ The matter or foundatyon of origynall synne is corruption of mans nature But corruption signifieth both the defaut or lacke of gifts of god and coÌ„cupiscence Thys call the papistes an intycement or prouocation when it is in dede horryble corruption and synne whych ingendereth afterwards viciouse motions ⧠What is the formal cause of original sin ☞ Goddes reputynge of giltynes or accusation ☞ What is coÌ„cupâ—scence ⧠It is an horrible inordinate motion or violence in all
without Christe nothing can be acceptable Therefore sayth Christe his selfe wythout me can ye do nothinge Therefore it is necessary that the gospel of Christ be added vnto the doctryne of the lawe and fayth is necessary for the accomplishinge of the lawe So then be good workes done when oure hertes be lifted vp with the Gospel the holy gost mouing and we also consentinge then is the holye goste receiued also and newe spirituall motions are begun in vs Oure hertes after they iudg by fayth that God is mercifull vnto vs for Christes sake that God taketh care for vs wil here vs theÌ„ acknowledge we God the father and we delyuered froÌ„ doubte and desperation do begin to loue God vnfainedly to cal vpoÌ„ him and to put our trust in his helpe against al ieoperdies and periles we take aduersities in good worth fulfil our obedience for the glory of god we helpe oure neyghbours we do the duetye of our vocation more diligentlye and we accomplyshe the exercisyng of godlines chastity diligence in repressing our affections and such lyke Therefore this is the benifite of the doctrine of the gospel when it teacheth of faith it learneth how the holye gooste shal be receyued which stirreth vp in vs newe motions and we vnderstande howe the law is possible as Paul saith the lawe is stablyshed by fayeth ¶ The third Question ☞ Whether new obedience do fulfil the law and be wythout synne or no. Althoughe new obedieÌ„ce be in theÌ„ which beleue as it is sayd yet is it to be knoweÌ„ the sayed obedieÌ„ce to be vnperfect not to be wythout syn but that much infirmity and vice doeth remayne as yet euen in them whyche be santifyed Wherefore this newe begunne obedience so muche as pertaineth vnto it selfe doth not satisfy the lawe nor can not be sette against the iudgemente of God For ther is as yet in holye meÌ„ coÌ„cupiscence whiche is by the owne nature sinne and deserueth death nor it is not idle but engendereth perpetual viciouse affections Therefore holy men can not iudge or esteme them selfe to be iuste and please God for newe obedience sake But they are compelled to seke mercy beleue that they please God onli for Christes sake So perceiue thei that continual repentaunce is required of them and that they haue euer nede of remission of sinnes like as christe requireth repentaunce of all men leste they shoulde be to proude of the confidence of theyr owne dignitie when he sayeth There is ioye with the angelles for one synner whiche doth repentaunce more theÌ„ for nine ninety iuste Therefore the doctryne of oure aduersaries is to be condemned which fayneth that Sayntes be without sinne and concupiscence which they cal an enticemente not to be by it owne nature sin they iudge those whyche be renewed to be iustified bi their own obedieÌ„ce So take thei Christ vtterly awaye and blynde the doctrine of the Gospell ☞ Testimonies that synne remayneth as yet in sayntes i. Iohn i. If we shal saye that we haue no synne we deceyue oure selfe and the trueth is not in vs Romay vii In my fleshe I serue the law of synne c. Rome .x. he hath shitte vp all vnder synne to the entent he myght be mercifull to al Psalme Clxii Enter not in to iudgmente wyth thy seruaunt for no man shal be iustified in thy sighte Psalme Cxxxix If thou shall abserue iniquities O Lord who can continew Psalme .xviii. Who vnderstandeth trespases c Psalme .xxxi. Blessed is the man to whom the Lorde hath not imputed synne Therfore syn might be imputed vnto all men no not the sayntes be wythout syn as it foloweth in the Psalme For thys shall euerye Saynte praye vnto the in dewe season Also the sayntes do acknoweledge these synnes when they praie forgiue vs our fautes c. ¶ The fourth QuestioÌ„ ☞ Seynge that synne remayneth also in Sayntes howe can the newe obedience be acceptable ☞ Hereof is it specially necessary conscieÌ„ces to be instructed in the church bi what meanes our new obedience is acceptable seynge it is vnperfecte falleth much froÌ„ the perfection of the lawe So then is it to be answered This new obedience pleaseth not for the owne dignitie or perfection but for Christe so also the obedieÌ„ce which foloweth or good worckes althoughe they be defyled wyth sinne which remayneth as yet in nature yet be they accepted for Christ that which is viciouse is forgyuen them which beleue for Christ the mediatours sake So is it to be knowen that as well the personne as the worke is accepted for Christe and that thys newe obedience by mercye for hys sake is allowed reputed as thoughe the lawe were satisfied and it is called fulfyliynge of the lawe or righteousnes because we be nowe chyldren and inâ—eâ—iters wyth Christ ☞ Testimonies that this new obedience is acceptable ☞ Rom. viii Nowe is there no condempnatioÌ„ vnto them whiche walke in Iesus Christ etc. Also if ye shal mortify the workes of the fleshe wyth the spirite ye shall lyue Gala. v. In Christ neither circumcision is of any valure But fayeth by loue taketh effect oure loue then is acceptable but so that fayeth be knytte wyth it whyche receyueth before Christe the mediatour Rome xiii He whiche in these thynges serueth Christe he pleaseth God and is allowed of men i. Peter .ii. That ye maye offer spiritual sacrifices acceptable vnto God for Christ etc i. Iohn .iii. Because we kepe hys commaundemeÌ„tes and dooe these thynges before hym whiche be acceptable ¶ The fifte Question ¶ Of the dignitie causes of good workes ¶ Thys doctrine doeth greatelie adorne and commend the endles greatnes of the mercy of god wheÌ„ wee perceyue oure obedyence to please God for Christes sake and to be reputed for the accomplishinge of the lawe and to be adorned with greate prayse and to be called rightuoussenes worshippe sacrifices wherewyth God is honoured also to deserue greate rewardes Wherefore the dignitye of good workes is not to be dimynished but rather amplified that it maye inflame in vs the desyre of wel workynge ☞ Whiche be the causes then which should prouoke vs vnto good workes ¶ Fyue Necessitye dignytye the rewardes whyche are promised exercising of fayeth and the helpe of the holy gost ☞ Whiche is the first cause ¶ The necessitie of good workes ☞ For faith must encrease in vs wyth continuall exercises in inuocation repentaunce and perils accordyng vnto this do the worthy frutes of repentaunce c. For fayeth can not consiste wyth an euell conscience because it is the truste that God is mercyfull vnto vs an euel conscience iudgeth the contrary Also they which do repent but gyue them selfe to viciouse lustes and desires do not kepe their fayth For fayth seketh for remission of synnes it is not delited wyth syn nor the holy gost doth not remayne in them which giue theÌ„sefe to vicious affectioÌ„s according vnto this He that worketh sin is of
is no more besyde me i. Corinthy .viii. We knowe that an Idole is nothing in the world and there is none other God but one Eph. iiii One God and father of all aboue al and by all i. Timothe .ii. There is one God and one medyatoure of God and man ☞ Howe manye persones of the godhead be there ☞ There is only one godly substaunce but it is attributed vnto thre personnes that is ta saye the father the sonne and the holy goste which be Homousii or of one substaunce lyke vnmeasurable and lyke euerlasting ☞ What signifieth a person here ☞ A person is an vndeuidable substaunce in vnderstandyng How prouest thou that their be thre personnes Christe coÌ„maundeth al people to be baptised in the name of the father of the son of the holy goost Here by name we these personnes rehersed lyke in substaunce or homousii Alâ—o the profession of the crede testifieth the same Where we confesse our selfe to beleue in the father the sonne and the holy gost Math iii. be the personnes manifestlye perceyued when the holye gost appeareth in the similitud of a doue and the voice of the father is herd testifieng of the son This is my welbeloued sonne c. Item Ioan .xv. When the holye gooste shall come whom I wyll send you from my father Heare be thre persons ioyned togyther the holy goost commyng or sente the son sendyng and the father .i. Iohn .v. Ther be thre whych bere wytnes the father the sonne and the holy goost And these thre be one ⧠What is the father ⧠He is the fyrste person of the godhead euerlastyng vnmeasurable vnbegotteÌ„ and hauing his beyng of no man ☞ Who is the sonne ☞ He is a personne of the godhead gotten of hys father before the world homousius or lyke in substaunce vnto his father and lyke euerlasting ☞ What signifieth in the begynnyng was the worde ⧠Logos or the word is called of Iohn the sonne of god whiche is the fecond person Therefore thys is the signification in the beginning was the word that is to say the son of god was in the beginning froÌ„ euer Wherefore is he called logos or the word ☞ Because he is the personne whiche speaketh whyche hath euer spoken from the begynnynge vnto the fathers ☞ Proue that logos or the worde signifieth a person whiche is by it owne nature God Iohn speakethe of the worde that it was in the beginning that is to saye that it is euerlastyng Nowe if the worde were in the begynninge before the creatynge of althinges Therfore it is no creature but lyke euerlastinge vnto the father Then when he saith the word was wyth God Heare doeth he playnely make difference betwen the persones that the personne of the father is one and the person of the word an other A Thirdly he sayth and god was the word Heare testifieth he clearlye that the wordeis God For thys partycle Logos or Verbum is put here in the place of subiectum lyke as the greke article added therunto doeth shewe But the particle Deus is put in the place of predicatum After that the said Iohn sheweth of the word that he was in the worlde and the worlde was made by hym These be the wordes whiche muste be necessarilye vnderstanded of a parson wherein is godly nature So the other places also whyche saye that all was created by the son testifye the worde to be a persone whyche is by it owne nature God For it is certayne that the world was not builded by his manhead Coloss i. All be builded by hym and in hym and he is before althyng and al thynges do consiste by him Item Coliss ii In him dwelleth the fulnes of the godheade corporally Hebru i. by whom he made also the worldes whyche is the bryghtnes of shining and the Image of hys substauÌ„ce beryng al thiÌ„ges in the word of his power c i. Iohn .i. That which was from the begynnyng that we haue heard and that we haue sene that oure handes haue touched the worde of life that do we shew Iohn vi What if ye shal se the son of a man ascendynge wher he was before Iohn xvii Glorifye me O father wyth the glory whych I had before the worlde wyth the. Iohn viii I was before Abraham was borne Iohn .v. Like as the father rayseth vp and quyckeneth the deade so quickneth the same also whom he wyll Also what so euer he doeth that doeth the son also Iohn .x. I gyue euerlastyng lyfe vnto them etc. Iohn .xv. He sayeth that he sendeth the holye gost When the holy gost comforter shal come whom I wyll send you from my father And a littel after if I shal not depart the holi gost coÌ„forter shal not come But if I shal go I wyl send him vnto you Ioan .xx. Thomas calleth openly my Lord and my God Rom. ix Which is aboue al a blessed God c. ☞ What is the holy gost It is a godly person lyke euerlastynge and lyke in substaunce vnto the father and the son procedynge from theÌ„ boeth ☞ Shewe witnesses whyche proue that the holy gost is a personne and by nature God I haue said before that the personnes be manyfestelye deuided when Christe sayeth baptisynge them in the name of the father and the sonne and the holy goste So Mathew .iii. and Luke .iii. The personnes be deuyded The voyce of the fathere speaketh of Christe thys is my well beloued sonne Here be two distincte personnes of the father speking and testifiyng Christ to be his sonne Thirdly besyde that also the holy goste is described to appere in the lykenes of a doue whiche is neyther the father nor the son Iohn xiiii I wyll praye my father and the other conforter that he shal giue it you Also the comforter whom the father wil send in mi name he shall teach you al things Also he shal not speake of him selfe but he shal speake that which he shal heare Iohn .xv. When the comforter shal come whome I wyl send you from mi father he shal beare witnes of me Ro. viii Ye be not in flesh but in spirit If so be that the spirite of god inhabite you But if any man haue not the spirit of Christe he is not hys Also if the spirite of him which raised Iesus froÌ„ the dead do dwell in you c. These places dooe manyfestelye declare and decerne the holye gost from the father and the son and testifye hym to be the spirite of the father and the son In the same place Thys spirite gyueth witnes vnto oure spirite c. i. Peter .i. of the which health the prophetes haue sought and searched inquirynge in or at what tyme the spirite of Christe shewynge before woulde signifie vnto them those aduersityes which be in Christe Heare doeth he clearelye testifye that the holy gost was before the sonne of God dyd take fleshe vpon hym and he calleth him the spirite