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
ought to vse our selfe toward our neighbour ☞ Resite the ten commaundementes THou shalt haue no straing gods before me Thou shalte not take the name of God thy Lorde in vayne Remēber that thou sanctyfye the sabboth daie Honour thy father and mother that thou maye haue longe lyfe vpon the earth Thou shalte not kyl Thou shalt not cōmitte adultry Thou shalt not steale Thou shalt not speake false wytnes against thy neighbour Thou shalt not desire thy neyghbours house Thou shalte not desire hys wyfe his seruaūt his hādmaid his oxe his asse or any other thing of hys ¶ What do the preceptes commaūde vs The firste commaundeth the inwarde worshippe of God that is to saye the true and perfecte feare the true and perfecte fayth and the perfect loue of god The seconde commaundeth the outwarde worshyppe the vse of the name of god that is to say inuocacion thankes gyuynge preachinge of the word of god and cōfessiō these be sacrifices of prayse The thyrde commaundeth preaching of the word to be holyly obserued and ceremonies whiche be gyuen by god to be kepte for the minister sake that we giue some tyme to hearynge the worde and exercising by ceremonies The fourth cōmaūdeth obediēce towarde parentes officers and thys precept conteineth excellent vertues that is to saye diligence in obeyng doinge our vocaciō modestnes pitie toward our parētes the cōmō welth such like vertues The fyfte commaundeth to hurte no man it forbydeth desire of vengeaunce hatred enuy and suche lyke affections and it conteyneth many vertues that is to say iustice mekenes constaunce pacience and clemency ¶ The syxte alloweth mariage and commaundeth to absteyne frome whorhuntynge It conteyneth these vertues chastitye temperaunce continence sobriety and such lyke The seuenth defēdeth propriety of goods and commaundeth to absteine frō other mens goods It conteyneth sparynge liberality diligence and such lyke The eyght defendeth iudgementes and requireth the truch of couenaūtes and testymonyes The nynth and tenthe dooe gyue declaration vnto all the other preceptes that not onely externall factes are forbydden but also euel affections desires and that the cōscience is euer accused ☞ What be the iudiciall or polytyke lawes of Moyses ☞ Whyche commaunde of the rites of mariages of successions of punishynge of offenders and such other polityke thynges Those perteyn not vnto christen men vnlesse ther be some of them naturall as when mariage of aliance and kinfsolke is forbidden For reuerence of bloud oughte to be obserued amonge all people and at all tymes For the Cananites were destroied for vnlaufull lustes bycause they maryed theyr kynswomen ☞ Whiche be ceremoniall lawe ¶ Which commaund of the tēple rites of sacrifices which rites and customes dooe separate the Iues from the Gentiles Christen men be delyuered from these lawes Yet God wyll thys that wee vse at certayne tymes the ceremonyes whyche be commaunded vs of God and come togither vnto the preachynge of the worde for nothynge is more necessarye then the preachinge of the worde of God ¶ What is the effecte of goddes lawe and howe many offices be thereof ¶ Thre the firste the lawe doth constreine and plucke downe all menne wyth a certayne perfecte forme of liuynge Therefore saith Paulle The law is geuen for the vniust And agayne The lawe is a scholemaister vnto Christe For thys forme of good lyfe ordeyned and officers the doctryne of the lawe punishmente for mannes wretchednes etc. The seconde declareth syn accuseth affraieth condēneth our conscience whereupon Paule saieth By the lawe is knowledge of sinne Also the lawe worketh wrath Item By the lawe is sin excellētly giltye Item the pricke of death is sinne but the myghte of synne is the law The thyrd teacheth what workes be acceptable before god and commaundeth certayne workes wherein we maye exercise obedience toward god For althoughe we be fre frome the law in so muche as belongeth to iustification yet as concernynge our obedience the lawe remayneth For it is necessary that we being iustified by God obey him ☞ Maye a man by hys owne power fulfyll the law of God or no ¶ Nothynge lesse For the lawe of god is not satysfyed wyth our external workes as the papistes teach nor yet by the inward endeuour of oure wyll wtout fayth and the holye goost But Christ is the ende of the lawe that is to saye wythout Christ the lawe auaileth nothinge ☞ May a man be iustifyed by the lawe ¶ No for Paule wythdraweth iustification frome the lawe in thys corrupted nature For no-man satiffyeth the lawe wyth the powre of nature Therefore they whyche be not reconcyled wyth fayeth althoughe they fulfyl certayne workes of the lawe yet can thei not please god for thei be euer accused of the lawe and they remayne in doubt and desperatiō ⧠Wherefore then be Moyses lawes gyuē seinge they iustify not ☞ Therefore be they gyuen that the Israelytes should be knowen frō Gentyles vnto the preaching of Christe For god woulde segregate and deuid thys people from other nations that ther shoulde be a certayne kynde of people ▪ wherein Christe shoulde be borne and wherein the promises should be kepte and that ther should be certayne testimonies of the word of God therefore was thys people ledde out of Egypte wyth so many greate and wonderfull miracles Although then the Israelytes dyd not deserue remyssion of sinnes before god for kepynge of these lawes yet god dyd subiecte them vnto these lawes as vnto a schole maister as Paulle sayeth But they dyd obteyne remission of synnes by the truste of the mercy of god promised vnto them for Christes sake whyche was to come whome the gospell declareth nowe to be come ¶ Of the Gospel ¶ What is the Gospel IT is the preachynge of repentaunce and remission of sinnes and iustification whiche naturall reason can not perceyue but it is godly declared wherein god promyseth that he wyll forgyue synnes for Christe hys sonnes sake and pronownceth vs iustifyed that is to saye acceptable and gyueth vs the holye gooste and euerlastinge lyfe If we beleue onely that these do vndoubtedlye chaunce vnto vs for Christes sake ☞ What difference is betwene the law and the Gospell ¶ The lawe requireth perfecte obedience the true feare of God true beleue it affrayeth oure hertes and consciences it forgyueth not synnes for nothinge it pronownceth vs not rightuousse vnlesse we fulfyll the lawe And allthough it hath promises yet they require the condicion of the lawe fulfilled that is to saye He that doeth these shal lyue in them Item do thys and thou shalt lyue But the Gospel is the preachinge of repentaunce conteyning the promises of the benifites of Christe It comforteth the hertes which be affraied it forgiueth sinne for nothinge and pronounceth vs iustifyed although we do not fulfil the law ¶ Of promissions ☞ Howe manye promissions of the holye scripture be ther TWo some be added vnto the law and haue the condicion of the lawe that is to saye they
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
the powers of man agaynst the lawe of God ☞ Whiche be the effectes of synne ¶ Effectes be the punishment of sinne But ther be .iii. degrees The first punishmente is the very corruption of nature whereof we haue spoken that is to saye concupiscence whych afterwardes engendereth all actuall synnes wherefore they be also motions of the corruption of nature The seconde punyshemente is deathe and all wrechednes of mankinde The thyrd is tirranny of the deuell to whome mannes nature is subiected whyche laboureth boeth to destroye men wyth bodely eueles and prouoketh them to all kynde of synne to Idolatrye the despite of God heresyes ▪ vniust man slaughter curssed lustes and other mischiefe ¶ Remayneth not original synne in holy mē Or how is original syn forgeuē in baptisme ¶ When it is sayd that original sinne is forgiuen in the sacramēt of Baptysme it muste not be so vnderstanded that no vicious thyng remayneth after baptisme whyche is worthy damnacyon But so is to be vnderstāded that in baptisme the giltines is forgyuen that is to say it is not reputed for synne althoughe corruption or concupiscence remayne as yet in nature whych remayneth also in holy men and is a thynge by it owne nature worthy damnation but it is not reputed or ascribed for Christes sake when we receyue hym wyth fayth Therfore the formality of synne that is to say the reputyng or accusation of it is taken awaye in baptisme in thē whych be sāctifyed but the naturall cause that is the very affection an corruption of nature remayneth as yet in nature and yet when the holy goste is gyuen vnto them whyche haue fayeth they conceyue newe and godly motions whereby the euel is somthynge mitygate After the same maner teacheth vs Saynte Austen of the remission of origynall synne in baptysme when he sayeth Synne is forgyuen not to the intente that it shal remaine no more but that it shal not be ascribed or laied vnto our charge Item Synne passeth awaye as concernyng accusation but it remayneth in acte ☞ Wherefore remaineth punishement that is to saye bodely death and other miseries seinge synne is forgyuen ¶ Because syn or corruption remayneth in nature therefore remayneth death also as it is sayed Rom. viii The body is mortifyed for synne that is to saye beynge presente and remaynynge as yet in nature For thys corruption must vtterli be abolyshed that afterwarde we maye be clothed wyth a new and perfecte nature But the corruptyon of thys nature can not be abolished and put awaye but by death ☞ What is actual synne It is euerye motion euerye thought euerye worde and dede againste the lawe of GOD and wythoute doubte what so euer is done without fayth Or more briefelye Actuall synne is the fruites of nature corrupted lyke as euell motyons bee thoughtes wordes and deades done agaynst gods lawe But we muste intertayne boeth the personne and the worcke together for althoughe the vngodlye haue honest worckes yet neuertheles because the persons be viciouse the workes be not acceptable to god What maketh the personne viciouse ¶ Infydelity to doubte of God to lacke feare and truste in God For althoughe Pomponius and Cicero where excellente men I put the case that they had a certain knowledg of the law that is to say that God is rightuouse good c. Yet they do not know Gospell that God remytteth syn wythout oure deseruinges And therefore in greate aduersytyes troubles they iudge their selfe to be reiected of God Wherefore seynge they haue euell effections inwardelye theire external actes be so polluted accordynge vnto thys of Paulle what so euer is not of fayeth it is synne Romaynes .xiiii. The stoutnes of mynde in Achilles was an excellēt vertue and the verye gyfte of God but it is by chaūce viciouse that is to saye by the personne whyche is euel whyche doubteth whether God haue respect of men or no. Also he lacketh the feare trust of God ☞ What Maketh the personne acceptable vnto God ¶ Fayeth For if fayeth be ioyned wyth vertuous liuyng and good workes the person is acceptable vnto God ☞ How many kindes of affections be in the nature of man ¶ Two some do playnelye resiste the lawe of God to desire the gooddes or the wyfe of an other man to be sorye that other men haue the benifites of God to dystruste in god to hate God to desire prayse whiche is not dewe to exalt ones selfe aboue other men to be angry with the iudgemente of god These mocions be properly the fruit of originall syn And they be manifestely euell viciouse and to be reiected oute of mannes nature ¶ There be other affections whych do not resyste the lawe of god as for a mā to loue his wyfe his chyldren and frendes Also to be angry wyth vices If anye mā go about to take these affections frō nature he destroieth motyon and lyfe And although they be defyled also by original synne yet of them selfe they be not euell or vicyouse but they must be keped in nature and we muste laboure to make them more pure and cleane ☞ Howe be sinnes knowen ⧠By the preachynge of the law Rom. vii By the lawe is synne knowen For I should not know that cōcupiscence were sin vnles the lawe sayed Thou shalte not carnally desire ☞ What iudgest thou of mortal synne and veniall synne ☞ Mortall sinne that is to saye whiche is worthy death euerlastynge is not onlye a certayne action but it is the euell whyche is infixed in nature whyche is called original synne Thys motion condempneth the vnbeleuynge and vngodlye accordynge vnto this saiyng Iohn .iii. He that beleueth not he is alredi iuged But thys affection is forgyuen them whyche receyue remission of synnes by fayth according vnto that Rom. viii No condempnation is now vnto thē which be in christ ☞ From whence come veniall sinnes then The originall synne is not idle but it engendereth vicyouse desires and lustes euen in holy men accordynge vnto thys sayeinge The fleshe lusteth agaynste the spirite But because suche affections be foregyuen them whyche be godly they be made veniall For the godlye doeth not allowe those affections but doeth resyste them Therefore because fayeth is in them whyche dooe resyste yet be they pronownced ryghtuousse neuer the lesse ☞ What is mortall synne ☞ It is a kynde of actyon whych is suche that they whyche do cōmit it fall from the grace of God be no more reputed righteousse and be condempned vnlesse they do amende These actions be called mortal synnes for an example To allowe or do anie thynge agaynste cōscience that is to say vngodli opiniōs misbeleuing not to resist viciouse affections also to cōmit bodily syn agaynste the cōmaūdemēt of god Of thys speaketh Paul .i. Cor. vi Neither whoremūger nor Idolater nor adulterers nor the effeminat nor buggers nor theues nor the defaitfull nor drunkardes nor slaunderers nor robberes nor rauishers shal possesse the kyngdome of God So. Ephese
beleue in him and that we shal iudge this to be the euerlastynge and vnchāgeable wil of god that for Christes sake al these thynges are vndoubtedly graunted vnto vs which the gospel promiseth ☞ Haue we then merit in reconciliation ☞ We haue no merite whereby we cā obteyne grace that is remissiō of synnes reputacion of righteousnes but it is the vndeserued rewarde as Paul sayeth it is the gyft of god not of you lest ani mā shuld glory Also Ro. vi The gift of god is euerlastyng lyfe Therfore thys meane is takē away in reconciliatiō not because we shuld do nothing be idle but because the promis is a rewarde to the intente it maye be certayne that is to aye not hauing ought of the conditiō of oure worthines yet we in the meane season muste receyue not reiecte the promisse ☞ Which be the effectes of grace ☞ The effectes be motions of the holy goste which be when we receyue the Gospell And the firste and princypall effecte is fayeth whereby wee lyfte vp oure selfe and iudge God to be mercyefull vnto vs for Christes sake This motiō is called a reuiuing for wythe fayeth the threateninges and feares of synne and death be ouercome And thys trust is deliueraunce from synne and euerlastynge death and the verye begynnynge of euerlastynge lyfe Then after folowe other motions that is to saye a newe obedyence toward god inuocatiō feare loue paciēce other vertues Ther be also other effectes of grace the helpe of god againste the deuyll and death comforte in aduersities Also delyueraunce from the lawe The laste effecte is which solowyth the finall cause Renewing of hole nature euerlasting lyfe ☞ By what menanes doth grace deliuer vs from syn and death seinge syn remayneth as yet infixed in our flesh and also bodely death ⧠I answere Although in this life the fleshe abideth as yet viciouse yet this presente infirmitye is not imputed vnto them which beleue althoughe thys euel by it owne nature is synne or a thyng whyche deserueth dampnatyon moreouer newe motyons and a newe lyfe is begune in vs which shal be made perfecte when thys fleshe mortified shal be renewed And so grace deliuereth from synne after two sortes For it is remission of synnes whyche bee past and forgyuenes or not reputynge of the presente euell which is in vs remayneth infixed in our fleshe Secondarily we be delyuered from death For nowe is euerlastynge death taken awaye to thē which beleue Then remaineth as yet bodilye deathe and other aduerlityes in thys lyfe but yet is death robbed of his darte and only bodelye death doth remaine for thys purpose that thys vicyouse and corrupted flesh should be abolyshed Afterwardes shall thys bodelie deathe bee also abolyshed and a newe glorified nature shall come after in the resurrection of the dead ☞ Wherfore maketh Paule difference betwen Grace and the reward Paule calleth grace remission of sinnes or reconcilynge or the vndeserued acceptinge for Christes sake He calleth the rewarde the gyuing of the holy gooste and euerlastinge life Therfore thys word reward signifieth the very effectes of grace whereof I haue spoken But althoughe these two be so cōioyned yet Paule lernedly maketh difference betwene them for a necessari cause And thys is the maner of dyfference as is aboue sayed For althoughe it be necessarye that new spiritual motiōs be begunne in vs yet oure conscience is stryuynge and before the iudgement of god must not haue respecte to the renuinge of it whych is done by the holy gooste nor yet to seke if it haue vertues inowe or no whether it beleue loue inough For so can it neuer be certified of remission of synnes but it muste playnely behold the promisse of the gospel iudge that it hath vndoubtedly remission of synnes vndeserued for Christes sake not for any dignity or vertues which it hath ⧠What signifyeth the spirite of grace and prayer in the prophet zacharie †zacharias Chapi xii hath most pleasātly described the benifytes of the new testament in these words I wyl poure out vpō the house of Dauyde the spirite of grace and prayers He calleth the spirite of grace whereby we knowe that God is mercyful vnto vs forgyueth oure synnes The spirite of prayers conteyneth all inwarde worshyp inuocation and all exercisynges of fayeth whiche the holye goste performeth after we haue receyued confort and beleue that we haue remissyon of sinnes for Christes sake ¶ Of Iustification ☞ What signifye these two wordes to be iustifyed and iustification TO be iustifyed signifyeth properly in the hebrue Phrases to bee quyte from sinne and to be pronounted iuste that is to say acceptable as if thou woulde saye he is absolued and recōciled or receiued into fauour So sayth Paul Rom. iiii To hym whyche beleueth in hym whyche iustifyeth the vngodlye that is to saye delyuereth and pronounceth ryghtuouse Euē so Iustificatiō signifieth the recōcilyng or acceptation of god For although it be necessary that newe motions be in them whych be recōciled yet iustifycatiō must not be vnderstanded in thys proposition we be iustifyed by fayth of the diuicyon of qualityes or newe vertues But it muste be vnderstanded in referrynge to an other thynge that is to saye the wyll of God acceptynge and allowynge vs euen wyth the remission of synnes and pacifiynge of conscience So also this worde Iustus signifyeth in comparison of an other not one hauyng new qualities but one reconciled or accepted hauing remissiō of synnes ☞ What doeth iustification conteyne It conteyneth thre membres remission of sinnes acceptation vnto euerlastynge lyfe and giuyng of the holy gooste Althoughe the reste be contayned in remission of synnes yet for the cause of teachinge it is expediente to discerne these thre that we maye perceiue all thes to be gyuen vnto vs not for our worthines but onelye by mercy for Christe And not to be Imagined that althoughe wee obtayne remissyon of synnes by mercy yet after that we be iustifyed by oure owne qualityes or vertues ☞ How is iustification ⧠It is sayed aboue in the gospel thes two to be taught repentaunce and remission of sinnes in my name Therefore we must begynne wyth the same preachyng whyche rebuketh synne and setteth forth the benifites of Christ Therefore thys is the waye of iustification Contrition is necessarye whyche maye esteme that God is angrye wyth synne and maye ernestlye be sorye for it In suche feares the conscience muste be lyfted vp wyth fayeth whyche taketh the promisse of the gospell of Christe and accordynge vnto it determyneth oure synnes to be forgyuen vs and that we be reputed iust and inheriters of euer lastynge lyfe for Christes sake by hys mercye of oure parte vndeserued When we be so comforted in repentaunce or contrition we be iuste or acceptable vnto god that is to saye we haue remission of synnes and acceptatyon vnto euerlastynge lyfe not for our dygnitye but for Christe whom neuer the lesse we muste receyue
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
of Christ Also in the same places which nowe be shewed vnto you by theÌ„ which haue preached the Gospell vnto you the holy gost sent from heauen c. ¶ Actu ii out of Ioell I wyll poure out of my spirite vpon all fleshe Geare testifyeth he the holye goost whyche is poured oute not to be the person of the father and yet wheÌ„ he sayth Of my spirite he signifyeth that spirite to haue a godly nature ☞ Howe proueste thou that the holy gooste doth proced equally from the father the son ¶ Iohn .xiiii. the holye gooste whyche the father wyll sende in my name Then after sayeth Christe The holy goost whome I wyl sende you from my father Heare testifyeth he the holye gost to be sent as wel from the son as the father ¶ Of the creation ☞ What is the creation IT is the mankyng where wyth God created spirites and al bodelye natures of nothynge by hys worde for the kepeynge and preseruynge of them Gene. i. In the beginninge God created heauen and earth that is to saye all creatures In the begynnyng that is when their were as yet no creatures ☞ What is a creature ☞ It is all thys worckemaÌ„ship as well of spirites created as of other thinges and bodely natures for thys purpose made of God that they shoulde declare a God to be not alone to be playnly god but euerlastyng almyghty which can create gouerne and kepe althynges Whyche knowen God the creatour and keper myght be glorified and haue thanckes therfore ☞ Who doeth kepe thynges created ¶ In the article of creation we muste vnderstande the perpetual gouernynge vpholdynge and kepyng of thynges So that god hath not forsaken or departed from hys worckemanshippe like as the kerpender departeth from the howse whyche he hath made But God doeth alwaye gouerne vpholde kepe and defend the natures of thinges he doeth yerely make the earth plentiful he bringeth furth corne out of the earth he doth perpetually minister vnto thynges haueynge lyfe lyfe and motion Act. xviii In him do we lyue moue and haue oure beynge Colos i. All thynges consiste in hym All thynges loke forthe that thou may giue theÌ„ meat in due seasoÌ„ Psal xxxv O Lorde thou shalt saue man and beast ☞ Howe is God knowen in hys creatures as creator of thynges ☞ The vniuersall generalnes of thynge is a certayne sacramente and wytnesse that there is a god that he is good iuste wyse Also the mouynges of the elementes and heauenly bodies sunne mone and sterres by certayne courses from tyme to tyme preseruacyon of the kyndes of all thynges doth sufficieÌ„tly declare the world and natures of thynges not to haue their being by chaunce but to be created with the assured counsell of God to be ruled and preserued Moreouer the soules of menne be the Images and as it were glasses wherin the godhead doeth appeare wherin we ought to marke and behold the godhead Also the polityke felowshyppe of mankynde declareth manyfestely the presence of God We se also quellers and tirantes to be violently drawen vnto punishment by the certayne counsell of God ☞ Howe oughte the thynges created to be vsed ⧠It is greate godlynes so to vse thinges created that by them we maye glorifye God and declare and set furthe hys goodnes and presence giue thankes and prayse vnto hym therefore And they which do not this be very Epicures but rather godles persoÌ„nes ¶ Of the strength and power of man or of fre wyl ☞ What is fre wyll IT is the wyll aggreinge with reasone For in manne be these two Reasonne or the mynde whyche iudgeth and wyl which either obeieth or resisteth the iudgemente and ruleth the inferior powres that is to saye the affeccyons of senses or wittes ☞ Nowe is it to be axed howe oure wyll is fre and howe it can obeye the lawe of God Of thys question can no Iudgement be gyuen vnlesse we coÌ„sidre the greatenes of originall sinne Also vnlesse we knowe that the lawe of God doeth not onelye require outward ciuile workes but perpetuall perfect obedience of the whole nature For if the nature of maÌ„ were not corrupted with synne it shoulde haue more assured and manifeste knoweledge of God it shoulde not doubte of the wyll of God it shoulde haue true feare true truste to be shorte it should performe and accomplishe perfecte obedience vnto the lawe that is to saye in oure nature shoulde all motyons be agreable wyth the lawe of God euen lyke as it is in godlye angelles But nowe is the nature of man oppressed wyth the original sickenes it is full of doubtynge and dispaire of blyndenes of errous nor it doeth not truely fear God nor put confidence in hym To conclude it is â—all of vitiouse affections ☞ Consideryng thys infirmity and weakenes if is to be enquired howe muche mannes wyll can accomplishe I answere seing there is in the nature of maÌ„ a certaine choise of thynges whyche be set before reason or the sences and out warde ciuyle workes mans wyll maye by it owne powre wythout renuynge in a maner do the outward worckes of the lawe This grauÌ„t the Philosophers and holye scripture also For the scripture teacheth that there is a certayne fleshly rightuousnes and certayne workes of the lawe euen in them whych be not renued But this liberty is oft ouercome wyth naturall infirmitye and hyndered also ofte by the deuel For when nature is full of euyll affectyons men obey for the most parte desires and iustes not wyth ryght iudgement as Medea sayth in the poete I se better thinges and alow theÌ„ to be good yet folowe I theÌ„ which be worsse ii The gospell teacheth one horible corruptyon to be in nature whych resysteth and stryueth agaynste the lawe of God that is to saye it worketh so that we can not gyue true obedyence But thys corruption can nature not take awaye lyke as it can not auoyde death but rather there is so great blyndnes of nature that we can not perceyue the saide corruption therfore also can we not marke how greate the infirmity of mans powr is whych if we could perceyue then at length shoulde we vnderstande that man is not able to satisfye the lawe of God ☞ Wherefore then can men not satisfy the lawe of god ⧠The wyl of man wythout the holy goste cannot make spiritual affections whych God requireth that is to saye the true feare of god the trust of mercy sufferauÌ„ce aduersitye loue of God and lyke motions ☞ Shew scripture ☞ Rom. viii They whiche be led wyth the spirite of god they be the chylder of god Also if any maÌ„ haue not the spirite of Christe he is none of hys i. Corinthy ii All naturall men perceyue not those thynges whyche be of the spirite of God Iohn .iii. vnlesse a man be renued by water and the holy gost he can not enter into the kyngdome of god Also no man can come vnto me vnlesse my father drawe hym Also they
were all taughte of the Lord Also Iohn .v. wythout me can ye do nothynge ☞ If ye teach so men wyl be affrayd from the desire of obeynge beleuynge and doynge good workes ☞ So greate is the frowardnes of mans iudgemente that when oure infirmyty is shewed vnto vs the helpe of the holy gost promised men be made more slow vnto the studye of good workes wheÌ„ thys doctryne of the gospell should rather prouoke stirre vp and in flame vs to call vpon god praie for the helpe of god In this battel the mynd must be exhorted that with al diligeÌ„ce it kepe the worde it maye not be councelled that it shal not labour and enduour it selfe but it muste be taught that she promesse is vniuersal and that it ought to beleue the promesse For Paule sayeth the holye goste healpeth oure infirmitye And Saynte Basilius sayeth God doth preuente vs he calleth vs but we muste take hede that we do not resyste For we must not giue oure selues vnto naturall mistruste or stowethfulnes Can a man do somthing by hys owne powre ¶ Althoughe ther be greate infirmitie in the godly holimen yet is ther a certayne lyberty of wyll WheÌ„ it is then helped of the holy gooste it can do somthynge in auoidynge of outward fautes and crimes therefore the helpe of the holy goste must be amplyfied and sharpened with our deligeÌ„ce So Paul commauÌ„deth vs to beware leste wee shall receyue the grace of god in vayne and Christe promiseth to gyue the holy gost not vnto them which be idle not vnto them whiche dispise it not vnto them whiche resist it not vnto them whyche praye for it Luke .xi. And god encreaseth the gyftes in them whyche vse them rightly as the similitude of them whyche exercyse marchaundyse doeth teache ☞ But what iudgest thou of the opinion of the manicheis ☞ I do not allowe the dotynge of the Maniche is whiche attrybute no actioÌ„ at al vnto the wil no not when the holye gooste helpeth it as there were no differeÌ„ce betwene a stocke and oure wyll Ecclesiasticus sayeth God lefte man in the powre of his counsel Here say I that oure wyll in godly actions and diligeÌ„tnes is not idle but yet that it muste be holpen of the holye goste and so is it verely more fre Saynte Hierome dyd teache two sentences of the whiche the one doth interprete the other these be they Accurssed be he whyche sayeth God hath commaunded vnpossible thynges And agayne he which sayeth that we can fulfyll the commaundemeÌ„tes of god wythout the grace of God accurssed be he Of the diuisioÌ„ of fre wil SOme deuid fre wil in to fre wyll before the falle and fre wyll after the falie ☞ What is fre wyl before the fale ¶ It was perfecte at full libertye of chosinge as wel good thynges as euell of kepynge the commaundementes of god as not kepynge them accordynge vnto fre wyl godly infired and imprynted in the creacion So Ecclesisti xv He setteth fyre and water before the reache thy hand vnto whiche thou wylt That fre wyl was before the falle of man suche as is yet in holy angelles Now by reason of syn the libertye of chosinge good thynges spiritual is abolished accordynge vnto thys a natural maÌ„ doth not perceyue those thynges whyche be of the spirite of God Adam might by that libertye haue done as well good as euell loued God as hated hym And euen so the Angelles whyche when they chosed the euell they dyd falle ☞ What is fre wyll after the fal ¶ In nature corrupted remaineth as yet a certeyne iudgemeÌ„t of the lawe vnderstandyng what ought to be done whiche neuerthelesse oure wyll can not bringe to passe vnlesse the holye gooste come and helpe oure wyl and endeuores in outewarde thynges Our wil hath power of outward thynges wythout the reneweynge of the holye gooste whyche neuerthelesse maye be hyndered of the deuell ☞ What then is lefte vnto oure arbitrâ—mente in spiritual thinge ☞ A certayne iudgemente of those thynges to be done whiche is the lawe of nature wyll endeuoure study course thynkynge whyche all be nothynge vnlesse the holye gooste come thereto wherefore the Apostle prayeth eeuerye where for the churches whereunto he wryteth that God woulde vouchsafe to make perfecte that Good thynge that he hadde begonne in them ¶ Of predestination ☞ What is predestination IT is a certayne fore ordeynyng of god wherby al thynges come to passe as well inwarde as outwarde workes and thoughtes in all creatures accordynge vnto the decre of the wyll of god Election or choyse whereby God hath chosen vs in hym selfe before the grounde workes of the world were laied that we should be vnreprouable before hym by charity that he myght by electioÌ„ chose vs to be hys chylder by Iesus Christ in hym selfe according vnto the pleasure of hys wyll Ephe v. And Mathe. x. of the two sparowes c. ☞ Wherupon must predestinatioÌ„ beginne â–ª Not of the lawe nor yet of reason but of the gospell wherby the promesse is vniuersalle If anye man searche for the cause of election wythout the gospel he must nedes erre Besyde that if anye man go aboute to make a pertycular promyse of the vnyuersall promyse he shall make the promise plainly vncertaine and take away fayth Wherefore predestinacion must be estemed by the vniuersal promise That done no other occasioÌ„ shal remayne of troublynge of mynde wyth anye particularnes How many maners of predestination be ther ¶ Two One of obligatioÌ„ or necessitie and the other of coÌ„dition ObligacioÌ„ is the necessytye of present thinges as if a thing apeare to be preseÌ„t by the prouisioÌ„ of god the of necessite must come to passe although it haue no natural necessity as it is necessary that al men be mortall God so prouidynge ConditioÌ„ is as if Adam shal eate of the apple he shal dye If Israell shal walke in the way of the lord and kepe his commaundementes it shal be saued if thou shalt receyue the gospel and beleueinge stycke vnto it vnto the ende of thy life thou shallt be saued but if thou wilte not receyue it thou shalt be condempned So Saynte Austyne God made predestination wyth man â–ª that if he woulde be obedyente vnto hym and abstaine from the tasting of the forbiden apple he shoulde remayne in lyfe but if he woulde be disobedient he shoulde be in daunger of death For we be predestinate vnder a condicyon that if we wyll receyue the worde we shall be the chylder of God if not we shal be condempned ii Timothe .ii. Paule sayeth If anye man wylle pourge hymselfe from these that is to saye frome false and vngodlye doctrines he shal be a vessell sanctifyed into the honor applyed vnto the vse of the Lorde prepared vnto euery good worke ☞ Shew places of the scripture whiche declare the promisse to be vniuersal ¶ Paule Romaynes .iii. The ryghtuousnesse of God by the fayeth of Iesus Christe whyche is in all and
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
ceremonies of the whiche thynges in all ages infinite disputations and coÌ„tentions haue bene How many degrees of christeÌ„ libertie be there †Four The fyrst that remission of synnes and reputing of iustice is gyuen not for the lawe but for nothynge by Christe This is the must speciall and principal degree perteyning nothinge vnto ciuile life but only vnto the striuing of the conscience in the iudgemente of God wherein thys comforte is necessarie Of thys degree sayeth Christe Iohn viii If the sonne shall deliuer you ye shal be free in deede ☞ The seconde is gyuyng of the holy goste whereby the beleuers be iustified and gouerned and defended against the tyranny of the deuyl Here of speaketh Paule .ii. Corhinthi iii. Where the spirite of the Lorde is there is libertie ☞ The thirde That the Gospell delyuereth vs from the ceremonies Iudiciall lawes of Moyses Thys decree perteyneth in a maner vnto outwarde lyfe but it hath the cause of these whiche be aboue sayed ¶ For the Gospell doeth not require Leuiticall ceremonies because it teacheth vs to purchaise remission of sinnes freely and pronounceth vs iustified by mercie for Christes sake not for any seruice or our workes The fourth teacheth what is to be iudged of ecclesiastical ceremonyes whyche the byshoppes or other men haue instituted For because in thys lyfe certayne rites places and tymes be necessarye the gospell permytteth customes to be made in the churche wythout vprore and contention Therefore be certayne dayes appoynted that the people maye knowe when they ought to come together to heare the word of god These tradicions be tollerable yet iustificatioÌ„ is notto be sought in them ☞ Vnto what thynge is thys doctrine of Christen libertye profitable ☞ Vnto manye thynges For if this doctrine be not in the church there insue many discoÌ„modites Fyrst the iustification of faith is blynded and blotted out that is to saye when the benifyte of Christe is attrybuted vnto tradicions that is when men esteme them selues to deserue remission of synnes be pronounced ryghtuousse for such rites customes by the whiche persuasions consciences dooe fall into desperation and they lose the true knowledg of fayth and of Christ The seconde the vnlerned fainynge suche outwarde obseruations and rites to be true worshipping and and seruice of God and true perfection when perfection is neuer the lesse feare faith loue and the workes of our vocation The thyrde the concorde of churches is confounded as it is of the easter The fourth If consciences esteme those rites to be necessarye they caÌ„ neuer rest For who euer hath obserued al mens tradicioÌ„s whereof suche summes so manye bokes haue ben written that they can not wel be numbred ☞ But thou saiest obedience is necessarye althoughe the powers do abuse the right For ☞ Christ sayth vpon the chayre of Moyses sitte the Scribes and Phariseis c. ☞ What soeuer they shal commaund you do it In thynges whiche perteyne vnto goddes lawe the conscience muste necessarily obeye the Pastours accordynge vnto thys he whiche heareth you heareth me But in Ecclesiastical traditions it ought so to obey that it auoyde offensions and that iustification be not sought in theÌ„ nor the opinion of necessitie be added therto But wheÌ„ vngodly thinges be commauÌ„ded or taught theÌ„ is the rule of the Apostles to be folowed God muste rather be obeyed then men ☞ But what saye ye of the ceremonies whiche be instituted of Christe ¶ They muste be obserued because they haue the commaundement of God And yet the libertie of the gospel teacheth that we be not iustified with ceremonies wythout fayth also that necessitie doth excuse vs if we haue impediment whereby we can not vse them as if by some chaunce a certeyne maÌ„ coulde not obteyne baptisme yet if he shoulde beleue stedfastly in Christe he shoulde be saued wythout the ceremony ¶ Of Councels ☞ Be councels taught in the Gospel by Christe or no SOme haue feyned councelles to be in the Gospell of not reueÌ„ging of pouertie of virginitie of chastitie Then after sayd they that those workes were perfectnes But these opinioÌ„s be full of errours superstition For the lawe of God is one which conteyneth nothyng but preceptes and Christes longe sermon Mathew v. is nothynge els then the enterpretyng of the awe For Christes purpose is to declare the perfecte obedience that is required in the lawe Wherefore when he forbiddeth hatred concupiscence desiâ—e of vengeaunce he bryngeth in no newe counceles but he expoundeth the verye lawe of God and doeth teache the preceptes He threateneth also euerlasteing punishmente He whiche is angrye sayeth he wyth hys brother he is accused of iudgemet Also who so euer seeth a woman for to desire hir he hath committed adultrye alredy in hys herte ¶ Of Reuenging ☞ What commaundeth he of reuengynge HE forbyddeth priuate reuengynge that is desire of reuengynge and that whiche is without the authority of the officers he doeth not inhibite comon reuengynge which is exercised by the officers For the Gospell doeth not abolyshe rulars or magistrates But rather confirme them Rome xiii Therfore thys sediouse opinion which teacheth that ther is a counsel of reuenging is to be reiected And we must wysely make difference betwene open and priuate reuengynge for the Lorde sayeth giue me the vengeaunce I shal recompence ☞ But what of this seÌ„tence is it lawful to resiste force wyth force ⧠The Gospell doth not resiste thys sayeing For to resiste force wyth force belongeth vnto the lawe of nature if it be rightly vnderstanded for it must be applied vnto the coÌ„mon reuengyng that is vnto the office of the rulers So the rulers do resiste force by force wheÌ„ they driue awaye theft and robbery with harnais sweard For wherefore shoulde rulars be necessarye if we should priuately euery one exercise reuenginge Of Pouertie ☞ What commauÌ„deth it of pouertye THe Gospell doeth neyther commmaund nor yet couÌ„sel any man to forsake hys goodes or conferre vse all thynges communely but rather alloweth politike ordeynynges and diuision or proprietie of goodes But the Gospell commaundeth to helpe them whiche be pore and needy leberally and it promiseth great rewardes boeth bodely and gostli for such liberality as Christ sayeth Geue and it shal be gyuen vnto you And â–ª ii Corhint ix He which soweth scarsli he shal reape scarsly c. Solomon Prouerbes .v. doeth excellently set furth and describe a great part of house rulynge drynke sayth he water out of thyne owne fountaynes and thy fountaynes shall be deriued the ryuers shall runne into the streetes Be thou alone the mayster of theÌ„ none other wyth the. Solomon wyll that euerie one giue vnto the needful of the fruites of his farme holde but so that he keepe styll his farme holde lest he be brought vnto beggerry So Paule commaundeth to gyue so that we make not oure selfe pore and that slogardes shall not misuse our liberalitie To be shorte many testimonies do coÌ„firme
moste excellente or vnto captaynes as they whych be sent of hym Math. xxvi Christe sayde vnto Peter he whyche striketh with the swearde shall peryshe wythe the swearde And Luke .iii. Iohn Baptiste sayeth vnto the souldiars do no man wronge but be coÌ„ent with your wages ☞ Is then the office of Rulers the ordinaunce of God Yes The good creature of God and a thynge not only permitted of god as those thynges which be euyl are sayd to be permytted As warre pestilence et cetera But a thing allowed by the worde of God instituted ordeyned of god like as the mouyngs of the heauens celestial bodies be ordeined of god and other creatures ☞ Wherfore then doe so many vngodly and iuell persons spoyl hold offices Empies ¶ Ther must difference be made betwen the persons and the office The office is the worke of God remayneth although the persons do abuse the ordinauÌ„ce of God Like as Nero Iulianus suche lyke ☞ Vnto what thynges must the Rulers haue respect ¶ Vnto God vnto their self and vnto their Subiectes ☞ Wherfore vnto God ¶ That thei may knowe what is their deuty what God doth requiere of theÌ„ For he requirethe four thinges of them Firste the knowlege of God that is to say that thei ought to know him to be God in whose hand all powers of the earth be which gyueth the kingdoms froÌ„ one vnto an other and doth constitute Empires like as Moises saith Deut x. Dauid .i. Paralip xxx Daniel .iiii. The king of Babilon did not acknowledge the Lord to be God therfore was he driuen out of his kyngdome Secondarily the feare of God that thei may fear God in al things and walke diligentli in his ways So doth Moyses exhort Deut. xvii And Psalm .ii. And Psa lxxxii Pharao the king of Egipt bycause he would not feare the lorde God was striken with ten plages at the lengthe drouned in the sea Saul despising the coÌ„mauÌ„demeÌ„t of God was casten out of the kyngdome Thirdly wysdome which they maye obteine of God like as Solomon .iii. Reg iii. Psal ii Be ye learned which iudge the earth Fourthly iudgement iustice that thei may iudge that whiche is right vpoÌ„ the erth So Moyses Exod. xxiii Hier. xxii Deut. xvi Esai x Sap. vi Achab the kyng of Israel bicause he exercised vnrighttuousnes againste Naboth was corrected of the lorde iii. Of kynges the last chap Camoises the kyng of the Persians Caused the false iudge to be flain in an example of feare vnto al other iudges Wherfore vnto their selfe ¶ That they maye know where they shuld seke comfort in aduersities and that thei be not able to rule al things right in the coÌ„mon wealth wythout the helpe of God against so great power of the deuel which euer goeth about to destroy and desperse kingdoms And this coÌ„fort standeth in foure thinges ¶ Firste in vocacion that they may know their selfe to be laufullly called vnto the office of a ruler For this doth speciallye comforte the conscience in aduersities Absolom died an euyl death because he inuaded the kyngdome of hys father and lykewyse the kynge of Munster ¶ Secondarely that thei maye know god to be the authour and leader in this office and that he vseth officers as instrumentes appointeth angels for the gouernaunce and sauegarde of them Daniel .xii. Iosue v. Iudi. ii ☞ Thirdly that thei maye know God to take Ciuile iustice for the most precious treasure vpoÌ„ erth in somuch that he witsafe to call the Rulers by this worde Elohim Psalm .lxxxii. I haue sayde ye be gods and that he commaundeth to praye for kynges and Rulers i. Timoth. ii ¶ Fourthly that thei euer haue before their eyes the exaÌ„ples and historyes of the olde testamente how God hath wonderfully delyuered the rulars froÌ„ preseÌ„t euels For an exaÌ„ple be AbrahaÌ„ Ioseph Gedeon Dauid Esechias c. ¶ Contrarye wyse howe he hath destroied those which make insurrection agaynste the rulars For an example be Chore DathaÌ„ Absolome Iudas of Galyle Theudas the vprore of the husband meÌ„ Wherfore muste they haue respecte vnto their subiects ¶ That thei mai know bi what meanes they oughte to rule and gouerne their subiects in peace tranquillity For they must with one eye haue a respecte vnto God and wythe the other vnto theyr subiectes ¶ Besid that that thei take not theyr subiectes as it were brute beastes but as companyons and felowe heires of euerlastyng lyfe Then after that thei defend theÌ„ which be pore widowes fatherles Childer them which need whose father and iudge God testifyeth himselfe to be that thei know them felfe also to haue a lorde in heauen Colo. iii. Thirdly that they promote and definde good meÌ„ and correcte theÌ„ whiche be euel that they whyche be good may haue peace theÌ„ after good brynggyng vp of youthe in lernyng and fynally Godlynes â— But they must correcte wyth reason as it is a coÌ„mon saiyng that thei leese not the more for the lesse that is to saie that thei do not for the cause of the manne destroye a whole city of contrey â—t is a prouerbe He caÌ„ not be a rular which caÌ„ not dessemble For an example is Dauid which woulde not kyll Ioab the murderer so long as he lyued And Augustus was wont to say To warre is to catch fishe with a golden hoke ☞ What do the Rulares owe vnto their subiects Thre thinges Firste That they heare wyth an equal minde widowes fatherles chylder poremen and iudge and promote their cause ¶ Second that they defende their subiectes and kepe them in peace that thei promote good men and punishe the euyl doers adourne the common welth with good ordinaunces and lawes ☞ Thirdly that they institute prouoke vnto godlynes and the knowledge of gods worde These workes doe greately adourne rulars and be acceptable vnto god ☞ What dooe the subiectes owe vnto their rulers ¶ Thre things tribute fear honour and loue Rom. xiii Gyue that is due vnto all men vnto whom tribute tribute vnto whom fear fear vnto whom honour honour Be in debt vnto no maÌ„ but loue one another ¶ Of tribute sayth Christ Mat. xxii Gyue vnto the Emperour that is due vnto hym Of feare Prou xxiiii My sonne feare the Lorde and the king and haue nothynge to do with the sedicious Of honour .i. Pet. ii fear God and honour the kynge Is the power of Rulers infinite No for they oughte to commauÌ„d or do nothynge agaynst the lawe of god or the law of nature Thei be to blame also when they commaund anye thynge agaynst the lawes of their kingdoÌ„e or against the fourme of their Empire It was not lawfull for Achab to take wrongfully the vyneyard of Naboth the citysen agaynste hys wyl So is it not lawful for princes to wythdrawe the goodes of their Citisens so much as thei lust and at their owne pleasure For the citisens bee Masters of their owne goodes And
Ihon Baptist saith be conteÌ„t with your wages c Wherfore the place of the kingdomes right or title in Samuel grauÌ„teth not vnmesurable liceÌ„ce vnto prynces But it speaketh of their wages that is to saie it grauntethe them to take wages of the goodes of pryuate men for the necessity of the comon wealthe ☞ But what if they shal commaunde any thing agaynst Godes lawe ☞ Then muste we answer with the apostles God must rather be obeied then men For an example be Daniel the thre Childer also the Machabies also the apostles Act .iiii. Thei must rather be monyshed that they oughte to kepe not only the second table but the first also that is that it belongeth not only vnto rulars to take care for defendyng of the tranquillitie and peace of their citisens and to wythdrawe and expell wronges from their goodes and bodies but also to kepe good order coÌ„cernyng religion Wherfore the rulers must forbid vngodli seruice vngodli doctrine Heresies forswearynges and coÌ„tention of religioÌ„ Like as not only the Kynges of Israell did but also of the Gentiles Nabuchodonosor and Darius whiche made proclamacions wherein thei dyd forbid that ani blasphemi should be spoken agaynst the God of Israel So shall commone wealthes be truely happy for God in lyke maner wil defend them and geue theÌ„ aboundaunce of al goodnes as he hath sayd I wyl glorify theÌ„ which glorifie me ☞ Be these politicke workes acceptable vnto God ¶ Yes Domestical and politike workes of thys life whiche euery one doth according to his vocation be good workes and in them which be Godli be the true seruice of God for they be workes comauÌ„ded of God and therfore prophets doo ofte praise these politike workes wherof some be workes of mercy commended aboue facrifices Esa i. yseaketh of sacrifices Who doth require these things of your handes c. But of suche polytike workes he saith Seke iudgmeÌ„t healpe them whiche be opressed defende widowes c. And he promysethe therunto rewardes If your synnes shall be redde as scarlet they shal be made as white as snows Ose vi I wyl mercy and no sacrifice c. And of domesticall offices Paule saith .i. Timo. ii A woman shal be saued by generacion of childer c. Here doth he ioyne faithe and the workes of vocacion ☞ Wherfore dooe hipocrites then so greatli prayse monastical workes ¶ They do impudently and sore greue the coÌ„sciences of many meÌ„ for the worke of Ciuile life ought to be preferred before monasticall workes for thre causes ☞ Firste bycause they be coÌ„mauÌ„ded of God and be oure vocation ⧠Seconde They be offices of Loue ordeined for the comon profite of al men ⧠Third Thei be in ieoperdy of the crosse and commoÌ„ aduersities therfore they be exercisynges of faythe Contrariwise monastical workes haue no commauÌ„dement of God or vocation wherfore thei be vnprofitable seruice Math. xv They worshippe me in vayne teaching the commaundementes and doctrynes of men Besyde that they whyche teache these workes dooe not helpe other but rather enioye moste pleasaunte idlenes whose bealy is their God RoÌ„ the last chap. Finalli thei wil take no payns in the troubles and aduersyties of the comon wealthe c. Therfore Ciuile life is muche to bee preferred before monastycall ceremonyes and workes ¶ Of matrymony ☞ What is Matrymonye IT is lawful coupellyng of maÌ„ woman instituted vniuersally for the brynging furth of children and auoyding fornicatioÌ„ ☞ Whose Ordinaunce is it It is the ordinaunce of God for God is the ordeiner of Matrimony Fyrst by the counsell of God maÌ„ is created Gene. i. Let vs make a man after the similitude of oure owne ymage Secondarelye the woman is also created by the couÌ„sel of God In the same place It is not good that the maÌ„ shal be alone lette vs make hym an helper c. And he castynge Adam in a slepe dyd take a rybbe c. and thereof buylded a womaÌ„ Thirdly he dyd bring hir vnto Adam and blessed theÌ„ Increase and multiplye and fyll the earth ☞ Betwene How many may Mariage be made at one tyme Betwene two alone ⧠For Matrimony is the laweful coupling of man and woman And although the examples of the olde testamente do wytnes that Poligamia or hauyng of many wyues was vsed perchaunce for the more encreasing of childer orâ— eâ—mitted for other causes yâ—t the new testament doth generally forbide it Christ being the author which doth call agayne matrymony vnto the first institution Math. xix He which made man made theim man and woman Gene. ii They shal be two in one fleshe ☞ Wher was it instituted In paradise a place most pleasauÌ„t ☞ When was it instituted In the begynnyng of the worlde in the tyme of innocencye when ther was as yet no synne ¶ Wherfore was it instituted ¶ Fyrste for the procreation of Childer that mankynd myght be preserued Gen. iii. Increase and multiplye c. ¶ Secondarili for the auoiding of fornication i. Corinth vii Let euery man haue his wife and. Euery woman hir husband ¶ Thirdly for the eschewing of Idlenes that is to say that they whyche be maryed shoulde haue some thing to do leste they should synne in idlenes ¶ What is to be done in Matrimonye ¶ Let them whyche be maryed put al their trust in God whyche is the author and institutor of matrymony Let them lyue togither peaceably and wyth one hert let theÌ„ bring vp their Childer which GOD hath sente them and their houshold in the feare and loue of God let theÌ„ so vse their goodes that they do not hurt other men ☞ What is to be suffered What is the crosse of mariag After breakyng of the coÌ„mauÌ„dmeÌ„t God said vnto the man Thou shalt eat thy bread in the sweate of thy browes c. He sayede vnto the woman thou shalt bryng forthe thy childer in sorowe c. And yet dothe he comfort them in the crosse He saye the vnto the maÌ„ whils thou be retorned into erth whereof thou arte made c. He saith vnto the womaÌ„ Thou shalte brynge furthe but in sorowe And Paul .i. Timoth ii The woman shal be saued bye generation of childer If she will remayne in faythe ☞ May matrymony be dessolued or no ¶ No for Christe saythe Math. xix Let maÌ„ not separat that whiche God hathe coupled Yet when adultery doth chaunce the bande of maryage is broken and that faith which is promissed is also broken wherfore in such case it is lawfull to separate according vnto the doctryne of Christe ☞ What are to be obserued in matrymony ¶ The consente of fathers and mothers or of them whyche be in their stead Also the consent of the persons whyche make the contract Also the lawes of nature Imperial and the customes of the coÌ„trey For matrymony perteyneth also vnto Ciuile or politike order Also let them whyche bee maryed thynke that this kynd of lyfe is acceptable vnto God therfore is it anorned with