partes accordynge vnto the condicion or greatenes of the faute and accordynge vnto theyr synnes so hadde they theyr rules or canonnes ☞ What is satisfaction after the papystes ¶ It is to do certayne workes prescribed to redeme paynes out of purgatorye or other temporall paines For the papistes say that synne is not forgyuen by absolution but the euerlastyng paine that was due for the synnes to be chaunged into temporall payne of purgatorye Then after saye they that some of those synnes be forgyuen by the powre of the keyes and some to be redemed wyth oure satisfactions that is with thos appointed workes So then do they teache that satisfactions deserue remission and to be a recōpence of euerlasting paines ☞ From whence commeth satisfactyon of the papistes ⧠In old time famouse sinners were not receyued into the churche wythoute open chastysynge for a certayne tyme thys was called open repentaūce and satisfaction and it was a certain outwarde and polityke order instituted by men not that it was satisfaction before God or that synnes were therefore forgyuen Afterwardes that order beynge abolyshed the worde onlye of satisfaction remayned Whereupon vnlearned men afterwardes made of a politicke order a spirituall order as a thinge necessary for remission of sinnes What is to be iudged of remission of payne and whether the keys can charg one wyth punyshment or take it away or no ⧠Fyrste of all it is to be knowē that remission as well of synne as punishment is of oure parte the vndeserued benifit of Christ and that we are deliuered both from sin and euerlastinge death ☞ Thē is dyfference to be made betwene euerlastynge payne and temporall payne for althoughe remission of euerlastyng payn be ioined with the remissyō of the syn yet neuerthelesse holy mē in this lyfe suffer cōmō miseres of mākind as corporal death and other miseries wherof Paule sayth the bodye is mortified for sinne ▪ And god somtyme punisheth for certayne sins lyke as dauid suffered punishmēt for hys adultry But that is not vniuersal for synnes be forgiuē with out the due punyshmēt Thyrdly The punishmēt whiche god doth ioyne can no powre of keyes remitte nor they haue no commandemēt of remittynge or enioining anye suche punishmente ¶ Fourthlye it is to be knowen that suche punishmentes be ofte mytigated or eles taken altogyther awaye by oure repentaunce Lyke as many tymes boeth common and pryuate myseries were mitygated by repentaunce as Paul sayeth if we woulde iudge our selfe we shuld not be iudged of the Lorde Fiftly aduersityes of mē be not alwayes punyshmentes for certayne synnes as the aduersytyes of Iob and other saintes Also the punishmēt of the Apostles and martyrs but they be synguler workes of god wherewyth the fayth of holy mē is exercised and the glorye of God is set furth Moreouer vertuouse men must iudge also thys to be the end and purpose of suche paynes and aduersityes that they be not tokens of the wrath of god but of goddes good wil that is to saye that god wyl them to be exercyses wherewyth synne maye be abolyshed out of vs and the spirituall newenes maye growe Nor godlye men oughte not to esteme that they be caste awaye of God as Paule sayeth We be corrected of the Lorde leste we shoulde be condemned with this world ¶ Of absolucion ☞ What is absolution IT is a certification of remissyon of synnes and of the mercye of God toward synners For so sayeth Christ Math. xviii what so euer ye louse vpō earth it shal be loused in heauen And. Iohn xx whose synnes ye shall forgyue they shal be forgiuen ☞ Maye a man haue ofter then once remission of synnes Yes when Peter axed Christ howe ofte shall I forgyue my brothere He answered seuentye tymes seuē tymes Paul saieth If a man be possessed with any syn ye that be spirituall correcte hym in the spirite of gentilnes And the churche prayeth daily forgiue vs our faultes And Christe sayeth Luke .xv. There is Ioye amonge the Angeles of god for one sinner which doeth repent ☞ Dooe the Nouatians and Catharines rightly deny that they which fall after Baptisme dooe not obtayne remissyon of synnes Those heretikes do mischeuously erre For manye exāples maye be shewed boeth of the olde testament and the newe where they whyche were fallen dyd purches remission of sinnes and absolucion of Christe and the churche For an example by Dauid manasses Peter The church of the Galathyās was fallen called againe to repētaūce by Paul And Paule hym selfe commaundeth the lecherouse mā of the Corrinthians to be receiued after repentaūce The Lord speaketh also by Ezechiel xxxiii I lyue sayeth the Lord I wyl not the death of a synner but rather that he be conuerted and lyue Here doeth god make an oth the cōsciēces this maye be comforted and lifted vp when they here not onely the promis but also that it is established wyth an othe ☞ But what say ye to the places of the Epistel to the Hebrues .vi. It is impossible that they which be once lightened c. And .x. the whiche sinne voluntarily c. ⧠These places dooe not denye them whiche be fallen to returne vnto grace the benifit of Christ For the fyrste place intreateth of the cursed blasphemars obstinate personnes whych agaynste their owne conscience do persecute the word of god and do so sore dispise admoniciō and repentaunce that they supposinge them selfe sure dooe triumphe and dooe greately reioice in thē selfe for their wisdome because they were so bolde as to mocke the worde of God These can not be renued so long as they continue and crucyfye Christe and do not obey the gospell The other place commaundeth to kepe the fauour and benifit of Christe and to be ware that it be not loste For he which loseth the benifit of Christ is accused of iudgement ☞ Is there a synne whyche can not be forgyuen ¶ Christe Math. xii maketh distinction betwene the syn whyche may be forgyuen and that which cannot be forgyuen Who so euer speaketh a word agaynst the sonne of manne it shal be forgeuen hym But he whych speaketh a worde against the holye goste shall not be forgyuen neythere in thys worlde nor in the world to come And Iohn sayeth He whych knoweth hys brothere to commytte a synne whyche is not deadelye lette hym praye for hym and it shall be forgyuen him But ther is a synne vnto death I saie not that anye manne shal praye for it ☞ Which is syn agaynste the holye gooste ☞ Saynte Austyne vnderstandeth synne agaynst the holy goste eyther in them whiche continually do neuer repent and whych receyue not the Gospell or eles desperation For these synnes be plainly contrary vnto grace and dooe reiecte it Other synnes when we fleye vnto grace be forgeuen Therfore S. Augustine doeth so interprete the sayenge of Christe He that speaketh a worde agaynst the holy gost that is to saye he which finally doeth forsake and cast a waye the worde of grace whyche is preached and confyrmed wyth gostely testimonyes he committeth syn agaynst the holy gost ☞ Is not euerye fal after the trueth be once knowen synne whiche
can not be forgyuen ¶ No. For ther be many examples and wytnesses which teach that suche fallynges be forgyuen And euerye persecution of the Gospell is not to be iudged synne vnforgyueable Because Manasses Pauli and other persecuted the worde of god yet purchassed they forgeuenes Wherefore boeth the sentences are to be holden Fyrste that all synnes be forgyuen them whyche beleue because the promysse is vniuersall accordyng vnto thys he hath coÌ„cluded all vnder synne that he myght be merciful vnto all Also i. Iohn .i. He is a sacrifice not only for oure synnes but for the synnes of the whole world Secondarelye thys is also to be holden that ther is a synne whyche can not be forgiuen or a synne vnto death But who committeth that the cannot be forgiueÌ„ it is not oure deutye to iudge it is sufficieÌ„t to iudge of the whych foloweth that ther is no such sin in theÌ„ which come to repeÌ„tauÌ„ce faithe And vnforgiuable sin perteineth only vnto theÌ„ whyche continewe vnto the veri end in infidelity do no repeÌ„tauÌ„ce for thei which do repeÌ„t haue no vnforgiuable sinnes ☞ What is the effecte of repentaunce The effects fruits of repeÌ„tauÌ„ce be together newenes of lyfe and maners For in theÌ„ which be receiued into grace the rightuousnes of good coÌ„scieÌ„ce must folow whereof IhoÌ„ sayth do the worthi workes of repeÌ„tauÌ„ce of the necessitie of this newe obedieÌ„ce haue we entreted ¶ Of faith ☞ What is fayth Faith is not onli a knoledg of the historie of christ but it is the vnfained trust of the hert which ê¯seÌ„teth vnto the promis of the gospel but specially it signifieth the trust of merci promised for christ For altough there be many kyndes of promises diuers purposes wher about fayth is occupyed like as the busines pereles of diuerse meÌ„ be as the busines of Moises of Dauid of Paul be diuers yet this is the pricipal purpos of faith which i al busines is euer the first most speciall that is to say trust of merci wherw t the hert iugeth that it hath remissioÌ„ of siÌ„nes pleaseth god for christ Thys faith must go before giue light in euery inuocacioÌ„ the hert lifted vp ther with desireth loketh for the help of god in al maner of teÌ„tatioÌ„s Againe wtout this fayeth or trust of mercye ther is no inuocatioÌ„ nor no ieoperdies can be ouer come For vnles their be such faith in the hert the mind is oppres led w e doutiÌ„g indignatioÌ„ agaiÌ„st god in the sore striuiÌ„ges of the coÌ„cieÌ„ce ☞ Howe standeth this faith in our herte The holy gost moueth our herts bi the gospel which teacheth the sin is forgeuen vs for christ which was made an offering for vs. So theÌ„ standeth this when we heare this promisse and behold Christe our mediator we beleue for hys sake that we be forgyuen and acceptable before god and to be heard nor we sufferre not thys truste to be shaken of vs. Thys fayeth is the self reuiueing of herte and ouercommeth feares of sinne and death it bryngeth a sure comfort it vpholdeth in al periles it axeth obtaineth things of God ⧠Proue the faith signifieth truste of mercy ☞ In thys tyme also certayne learned men do contende thys worde Fayeth to sygnifye onely the knoweledge of the historye or professioÌ„ of the Articles which may be also in the vngodlye and they denye truste of mercye to be signisyed by thys worde Fides Therefore stronge argumentes must be holde that Fides in thys proposition signifyeth truste of mercy .i. Paule confirmeth the promise and fayth whiche taketh the promesse Rome iiii when he sayth therefore by faith without deseruynge that the promes maye be sure for he meaneth that the promes is of none effecte vnlesse it be taken wyth fayeth Therefore seinge fayth is compared vnto the promesse as to a thinge about whiche fayeth doth exercise hys office it is necessarye Paule to speake of such a fayeth whiche is a conseniynge wherewith we consente and agree vnto to the promis But thys fayeth agreing vnto the promisse is the very truste of mercye not onely the knoweledge of the hostorye For so Galla. iii. saith he that the promisse by fayth maye be gyuen vnto them whyche beleue c. ii Rome v. speaketh he of Abrahamme He doubted not wyth distruste but he was confyrmed in fayth here speaketh he playnelye of faith whych resisteth douting despaire and recouereth the promis For he speaketh manifestly of the trust of the promis He dyd not doubte of the promyse of God by mystruste .iii. Paul speaketh of such a fayth which is not an idle knowledge of the history but which worketh for remissioÌ„ of sinnes he attributeth vnto it liuely causes the is to say that it coÌ„forteth our hertes in feares maketh our coÌ„sciences quiet and ouercoÌ„meth syn death Rom. iiii We iustifyed by faith be pacified IteÌ„ Eph. i. By whoÌ„ we haue truste enterauÌ„ce by iayth Therefore it is necessari that fayth be taken for the trust which coÌ„forteth lifteth vp oure hertes Also Christ whiche saieth vnto the sinfull womaÌ„ thi faieth hath made the safe speaketh surely of such a faith whiche beleueth knowledgeth that hir sinnes be remitted according to the worde of Christe Thy synnes be forgiuen the So also in suche lyke places when he speaketh after the same sort vnto the woman of Cananie and to hir which was affected with the flux of bloud he vnderstaÌ„deth the trust which did loke for helpe vpoÌ„ him nor it was no idle knowledg of the history iiii Peter in the Actes saith our hertes to be purified with fayth to haue remission of synnes and quietnes of conscience But it is manifest that our hertes be not clensed with the bare knowledge whyche is also in the vngodli Therfor it is necessari that fayth signifieth here trust which receiueth merci remissioÌ„ of sins v In the seÌ„teÌ„ces of prayer it is manifest this word fayth to signifye nothing els but a trust which beleueth with fauoure as Iacob i If any maÌ„ nede wysâ—om let him axe it in fayeth doubtinge nothyng So sayth Christe also what so euer ye praienge do axe beleue ☞ So also in the old testament for ye shall receiue it c. this word fides and Credere signifie truste of mercy as Abraham beleued God c. Also Iosaphat .ii. Paralip xx Beleue in god ☞ What is the meaning of thys senteÌ„ce the ryghtuouse shal lyue by hys fayth It attributeth vnto faith two thinges that is to say iustification lyuelines that is deliueraÌ„ce from sin death It teacheth that by fayth we be iust or accepted vnto god that by faith we be reuiued and quikned that is that we receiue coÌ„forth wherbi
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
v. Gala. v. The workes of the fleshe be opeÌ„ adulterie whore huntynge vncleanlynes vncleanes of liuinge Idolatry impoisoning or sorcery hatred chidiges brauilinges desire of glori strife sectes enui murder druÌ„cknes vnmesurable eatiÌ„g and drinkyng wherof I shew vnto you that they whiche do committe suche shall not possesse the kyngdome of god ☞ What thynkest thou of the diuision of actual synnes whyche olde writers vsed that is inwarde actual synne and outwarde ¶ This diuisyoÌ„ is not so ieopardouse If thou saye some actual synnes be inwarde lyke as affectyoÌ„s and thoughtes be whych maye be called venyall in them whyche resyste wyth fayeth and therefore be as yet reputed iuste Some be outwarde as euell doinges and sayeinges wherin they whyche falle be destitute of grace nor be no more reputed iust Yet shalte thou knowe that as well inwarde as outwarde synnes be mortall in them whyche lacke fayeth nor dooe not resiste suche euel motyons For because they lacke fayth they haue no remission of synnes Therfore in such can no veniall synnes be ☞ What sayest thou of the synnes of omission and wylful ignoraunce ☞ They be also mortall synnes For thys same wylfull ignorauÌ„ce is agaynst conscience as if a man wil not knowe the gospell or wyl not perceiue his dewtye or doetâ— it negligently Such be the faiâ—tes of manye men nowe a dayes whych dispyse to here and knowe the gospell althoughe they knowe that this is commaunded of god heare hym Suche lyke was the ignoraunce of the Iewes whiche dyd persecute Christe Euen so is the Idolatrye of the Gentyles deadly synne ☞ What is to be required in them which be conuerted ☞ That they maye repaire to haue a cleare conscience and thei beinge sory for their sinnes shalt not contynewe in them whyche they iudg in them selfe to haue coÌ„mitted agaynst the wyl of God As it is writteÌ„ I wyl not the death of a sinner but rather that he be conuerted And againe if I shall saye vnto the vngodly thou shalt dye and if it shal repente hym of his sinnes and if he do iudgemeÌ„t and iustice he shall liue And yet let theÌ„ knowe in the meane tyme the saied obedience whiche they perfourme not to be perfect And therfore in the iudgemente of god let them not trust in the dignitie or worthines of their workes but let theim beleue the person to be accepted for Christes sake Then let theÌ„ obserue this which Paul saith Make not sorye the holye spirite of God wherwyth we bee marked vnto the daye of redemption that is let vs not cast away the benifite of Christe and so perishe Of Grace ¶ What signifyeth thys worde Gratia THis word gratia in scripturs especially in Paull wheÌ„ he disputeth of iustyfication signifyeth not a quality or state which is poured into the soule as the Papistes do teach of gratia and abuse the worde for charitie or loue whyche is in vs But it muste be taken incomparyng wyth an other and it signyfyeth the vndeserued receyuynge into fauoure or reconsiliation of God towarde vs. ¶ What is Gratia then ¶ Gratia properly is remissioÌ„ of synnes and reconcilyng or reputyng of righteousnes or acceptacion or allowaunce of the person whych is by mercye for Christes sake vndeserued with the whych allowaunce the gyfte of the holye gost is conioyned whereby oure hertes in repentaunce bee lyfted vp wyth fayth and receyue comforth wherby newe motions are created and agreable vnto the lawe of god ☞ Howe shall thys be vnderstanded when it is sared we be iustifyed by grace ☞ It must not be vnderstanded as the papistes do Imagine that it shoulde signyfy that we purchase remissioÌ„ of synnes or be iustifyed for anye state or qualitye whyche is in vs that is to saye for oure loue or newe obedyence for that is the verye waye to opresse the doctrye of fayeth and to take awaye Christe our mediator But it must be so vnderstanded that we obtayne remissyon of synnes or rekeninge to be iustifyed when god accepteth vs without any of our deseruinges bi his mercy for an other thynge whyche is wtout vs. that is to saye for Christes sake And yet is it to be knowen that the giuyng of the holy gost is conioyned with remissioÌ„ of sins that is to saye when we be lyfted vp wyth fayeth whyche maketh in vs the performed obedience Therfore in the stryuynge of our conscience when it seketh for remissioÌ„ of sinnes disputeth of the wil of god toward it we ought not to haue respect vnto our qualities or our own worthines but we muste beholde the promisse of Christe accordig vnto that shal we iudge of the wyll of god towarde vs we shall receyue the self mediator by fayeth Thys done the holye goste is giuen which bringeth coÌ„forte taketh effect that new motioÌ„s be created Therfore both these seÌ„tences must be hold both the newe motioÌ„s ought to be made in vs bi the holigost and that oure conscience neuer the lesse oughte to haue respecte without our selfe to be iustified bi him that is to say that we haue remission of synnes and be accepted vnto euerlastynge lyfe ☞ Whiche be the causes of grace ☞ The efficient cause is the wil of God which would that Christ shoulde be a sacrifice for vs for his sake to be merciful vnto vs. Therefore onlye the merite of Christe is the cause for the whiche grace is gyuen ☞ Howe chaunceth grace vnto vs. ☞ The instrumeÌ„t all cause is the preaching of the gospell and mynistringe of the sacramentes For god wyl be effectual by hys word if so be we receyue it in fayth For our wyl muste come therto also which mai receiue the word For he wyl not take effecte in theÌ„ which do resyst and in theÌ„ whych obteyne not grace in heareynge the worde the cause is their owne wyl whych resysteth the word So then obteyne we grace when by the worde or promysse declared and set forth in the gospell oure hertes conceyue comforth and ouercome feare and lifte vp theym selfe wyth fayeth vndoubtedly iudgyng that they haue remission of synnes and are accounted to bee iustifyed accordinge vnto the promisse for Christes sake Therefore sayeth Paule Galath iii. that we shoulde take the promission in spirite by fayeth that is when we affraied for the iudgemente of God dooe lyfte vp oure selfe with fayth whiche leaneth vpon the promesse of Christ Here are fantastical and mad spirites to be condempned as the Anabaptistes whyche looke to be lightened by the holy goost without the worde of God Also they whyche do imagyne the holy gost to rune before the word and wheÌ„ they perceyue that they haue those new lightninges they faine that they wil beleue Also disputatioÌ„s of predestination are to be casten awaye here For lyke as the doctrine of repentauÌ„ce which rebuketh sin is vniuersal ther is an vniuersal commaundement of Christ euen so is the promysse of the Gospell vniuersal commauÌ„ding that we shal al
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
the deuel Peter monisheth the same Endeuoure your selfe sayeth he that ye make sure your vocation and election ☞ Which is the seconde cause The dignitye of good workes For although in our great infirmitye we ought not to iudge arrogantly of our selfe yet oure vocation is much to be made of and although our vertues and good workes be not pure and cleane inough yet belōg they vnto the glory of christ Therfore their dignitie is great that we shal knowe that they do greatlye please god adourneth them with honorable titles for thei be called sacrifices the is true worshipinges honours wherw t god is delited Christ sayeth the the father is glorified wyth oure good workes Peter fayeth that we be a holi priesthod ordeined to offer spirituall sacrifices acceptable vnto the father by christ Moreouer seinge good dedes and good works be the giftes of the holy gost it wer an vnthākful an vngodlye herte whiche woulde not know the author Also good workes be sacramentes that is to saye tokēs admonishing vs of the wil of god testifiyng the we haue remission of sinnes and other godly benifites according vnto thys ☞ For geue ye and ye shal be forgeuen ☞ Whiche is the third cause ¶ Rewardes as well bodely as spirituall whyche good workes deserue But althoughe euen in this life rewardes are geuen vnto manye yet because the church is subiected vnto the crosse the most speciall and excellent rewardes shal be gyuen after thys lyfe lyke as Christe sayeth youre rewarde is plētiouse in heauē And Paule sayeth godlines hath promises of thys presente lyfe and of the lyfe to come Which is the fourth cause ⧠Exercisinge of fayth for therfore doeth God adde promises vnto the workes that we should exercise oure fayeth by suche occasions we shoulde thinke that therfore we ought to giue almesse because that duetye pleaseth God and we shoulde beleue that God will in lyke maner be benificiall and good vnto vs. Lyke as the exāple of the widowe of Sarepta teacheth vs .iii. Regum .xvii. ☞ Whiche is the fyfte cause ☞ That they whiche gooe delygently aboute to do good workes be holpen of the holye gooste and preserued leste the deuell shoulde drawe and entice them into daingerousse errours vngraciousse mischieffes Therfore christ saith I will not leaue you fatherles This benifit of god cā no mans mouth prayse inoughe For the craftes and wyles of the deuel cā no mans wisdome eschewe without the helpe of the holy gost Therefore let these causes stirre vp and prouoke vs vnto good workes ⧠But what of euel workes Do they hurt vs or no ☞ Yes Fyrste of all they deserue the wrath of god and euerlasting dampnation Secondarely they deforme the Gospel and the glorye of God as he sayeth For youre sake is the name of god euell spokē of amōg the gentiles Thirdlye they haue presente punishmente the tiranny of the deuel which hath the vngodly in his power and doeth driue thē to al kyndes of errours myschefe Ther foloweth also vodely punyshmēte warre and other wrechednes and miseries Moreouer all spirituall exercises be hindered faith is dead in thē which giue thē self vnto vices Finally that whych is most horrible sinnes deserue hardening of the hert sīnes be punished with more mischeuous synnes These causes are diligently to be considered to the entent we should caste out of our hertes fleshly surenes or cōfidēce that we shuld learne to feare the wrath of God stire vp our selfe vnto good workes ▪ ☞ Do good works deserue euerlasting life ☞ I answere Some althoughe they graūt the good workes do not deserue remissiō of sins yet afterwardes they Imagine that good works deserue the euerlasting life in thē which be renued but it is not to be iudged the euerlastīg life is giuē for the clēlines dignity of those works but it is the vndeserued benifit or reward it is giuē bi mercy for Christes sake And the cause is the oure obedience is euer as yet vncleane or it pleaseth not for it owne sake but by Christe doth it please And ther is no man which is so mad or impudēte if he serche hys owne conscience that dare be so bolde as to affirme that his good dedes be worthy euerlastynge lyfe for them So sayeth Paul I am nothyng gilty in my cōscience yet am I not iustified therefore If Paul nowe holy and ful of good worckes denyeth hym selfe to be Iustifyed wyth them he iudgeth muche lesse that they deserue euerlasting life Also Christe sayeth when ye haue done all which be commaūded you saye yet ye be vnprofitable seruātes Rom. x. He hath shyt vp all vnder syn that he myghte be mercifull vnto all Nor we maye not suffer thys to be mocked wyth the subtyll cauillacyons whereby they fayne Sinecdochine that is to say althoughe good works be not the whole meryte yet be they partely and lesse principall merite For so shoulde fayth leane vpon that sayed parciall merite whiche is impossible For it is a contrary saiyng to esteme that we receyue euerlastynge lyfe for nothynge by mercye for Christes sake and then to Imagine that our obedyence deserueth euerlasting life And that same partyall if so be ther were any such yet should it be vtterli shakē of of vs in the battell of conscyence when wee shoulde perceyue oure obedyence not to be suche as it ought to be To be shorte none of our merites can be sette agaynste the iudgemente of god for the lawe dooeth euer accuse vs and condempne vs of synne As Paule sayeth The power of synne is the lawe But thankes be vnto god whych gaue vs the victory by Christ c. Therefore so is it to be iudged althoughe oure obedience be not the merite of euerlasting lyfe nor we are not saued by it but for Christes sake wythout our deseruinges yet it is our deuty which must necessarily folowe and it deserueth rewardes boeth bodelye and gostly which shall be gyuen vs partely in thys lyfe and partely after this life as Christe sayeth Gyue and it shal be gyuen vnto you ☞ Wherefore then is euerlastynge lyfe called a rewarde as it is sayed he shall gyue vnto euerye one accordyng vnto hys workes c ▪ I answere it is a phrase of the lawe whiche descrybeth in what state they shal be to whome euerlastynge lyfe is gyuen and it sayeth that euerlastynge lyfe is gyuen to them whyche be iustifyed For when the lawe speaketh of workes it meaneth the ryghtuousnes or vnrightuousnes of Euerye one So speaketh the lawe as thoughe we had fulfylled the lawe wyth oure obedyence and were so rekened iustyfyed and it promyseth euerlastynge lyfe vnto them whyche be iustifyed But in the meane tyme we must learne in the Gospel that by fayeth frely we receyue imputīg of ryghtuousnes for christes sake that euen so as we oure selfe had fulfilled the lawe Therefore because ryghtuousnes or fulfyllynge of the law is imputed vnto vs therfore is
euerlastynge lyfe promised vnto vs as iustifyed not because our obedience is worthy so great a benifite but because for Christes sake we be now reputed iust and the rewarde is due vnto vs not for oure worthynes but because it is promised vs for Christes sake And thys rewarde is not the recompence of the due offyce but it is of an vndeserued gyfte or benifytte and yet not for the obedience whyche is not due but whych is due yet in vs it is vnperfecte and dothe not satysfye the lawe Som were wont to speake also in this place of the differeÌ„ce of mortall synne and veniall For because synne remayneth as yet in holy meÌ„ it is necessary that dyfference be made betwene synnes whiche remayneth as yet in the sanctifyed and which maye stand wyth fayeth and good conscience and whyche can not stande wyth fayeth but be suche that they whiche do commytte them falle froÌ„ the grace and fauour of God and be no more counted holye lyke as the adultrye of Dauyd was But of thys dyfference it is aboue sayed ¶ Of Repentaunce ☞ What is repentaunce IT is whereby we be mortifyed from syn wyth true coÌ„trition and rayse vp oure selues wyth faieth to receiue remission of our synnes ☞ Howe manie thynges be necessary to them whyche do repente ☞ Two Contrition and fayeth ☞ What is contrition ¶ It is feare and sorines of conscience which perceiueth the god is angry with syn and is sorye that it hath synned Hereof be manye testimonies in the scriptures Do repentaunce and beleue the Gopell Marci .i. Cutte your hertes Ioell .ii Where shall the Lorde dwel In a contryte and humble spirite Esaye .lxvi. Cease to do frowardly And thys contrytyon muste encrese Vnto that we acknowledg not only our outward sinnes but al so our inwarde fylthynes Wherfore repentaunce is not in hypocrytes whyche be afflyeted wyth no sorowe yet in the meane seasonne stande they in theyr owne conceyte as thoughe they were cleane from al synne And Christe doeth ofte moste ernestlye rebuke thys carnall surenes Vnlesse sayeth he ye wyll do repentaunce ye shall altogether perishe ☞ From whence come these sorowes and feares in vs ¶ By the worde of god whyche rebuketh syn Rom. i. The wrath of God is declared vpon all vngodlines And Iohn xvi The holy gost shall rebuke the worlde of synne c. ☞ What then is fayeth necessarye to them whych do repent ☞ Yes for it is the truste wherehy euerye one beleueth that hys synnes be forgyuen for Christes sake vndeserued Thys fayeth muste esteme that the sinnes be forgyuen the. Thereof be manye testymonies in scriptures Actes .x. vnto him giue al the prophetes witnes that they whyche beleue in hym shall haue remyssion of theyr synnes for hys names sake Rom. v. We iustifyed by sayth haue peace wyth god that is to say appeased and quiet consciences And that synnes be forgyuen for nothyng vnto the the vnworthye these places testify Rom iii We iustifyed wythoute oure deseruinges bi his grace Ephes iii. Ye be saued by grace it is the gyfâ—e of God not of you Item Rom. v. By him haue we entraÌ„ce vnto the father And Psalme .xxxi. I haue sayed I wyll acknowledge my vnryghtuousnesse agaynste my selfe vnto the Lord and thou forgyuest the vngodlynes of my sin â–ª Rome .viii. When it was vnpossyble vnto the lawe God sente hys sonne in fleshe c. Rom. iiii Therefore by fayth wythout deseruynge c. This fayth maketh difference betwene the contrycion of Peter and Iudas of Dauid and Saul The contricion of Peter and Dauid was profytable because it had fayeth Whereby they did receyue the mercye promysed and were comforted But the contrityoÌ„ of Iudas and Saul auayled nothing because thei did not ioin thys fayeth wyth it This faieth also maketh dyfference betwene seruile feare and childelye feare ☞ Seruile feare ¶ Is feare wythout fayth ☞ Childly feare Is feare where vnto cometh fayeth which lifteth vp and comfortethe the herte amonge suche feares ☞ But what seye ye of confession and satisfaction These be come of an ecclesiasticall ryte of an opeÌ„ repentaunce For in old tyme they which were accused of open synnes were excommunicate nor they were not receiued vnlesse they would fyrst make confessyon and testyfye before the pastores that thei would amend theyr maners and vnlesse they dyd axe absolution After that was satisfaction added that is to saye a certayne open chastifynge But thys custome of confessyon is abrogated longe ago in the greke churche because a woman so confessyng was defyled in the temple of a certayne deacon Therefore such custome is not of goddes lawe ☞ What is the common confession which is done vnto the prieste It is a numbringe of synnes yet not commaunded by goddes law It is yet expedieÌ„t to be kept in the churche for the cause of absolucion and learneynge For by that occasion the vnlerned maye be heard and more commodiously instructed of the whole doctryne and it is an vncomly thynge that a maÌ„ should come vnto the communion beynge nothynge at all serched But yet it is to be knowen that consciences are not to be loden or ouercharged wyth numberynge of synnes For they maie wythout that are counsell and absolution For thys numbringe of synnes vnpossible accordynge vnto thys Who vnderstandeth hys synnes c. ☞ I reason agaynst you The iudge doeth not absolue before he knowe the matter In this confessioÌ„ is absolution therfore the numbring and acknoweledging of sines is necessari to be I answere vnto the maior there is difference betwen Iudicyal power or of iurisdictioÌ„ and the power of ministring the worde In this confession is onelye power of ministeryng the word For the pastor absolueth not as a iudge but as a minister hauiÌ„g no coÌ„mauÌ„demeÌ„t to call for a rekening of other mens sines but only to giue absolutioÌ„ c. But ther is besid this an other power of iurisdictioÌ„ which is a certain outeward iudgmeÌ„t of the church which perteineth onely vnto opeÌ„ crimes whereby opeÌ„ siÌ„ners be excomunicat and they whyche be excoÌ„municate receiued againe c. ☞ What is fatisfaction ☞ It is a certayne polityke outward order in the churche instytute by mans authority or for an exaÌ„ple to affray other froÌ„ syn or for to serch the myndes of them whych did returne vnto the churche whether they dyd ernestly repeÌ„t or no For in olde tyme open synners were not receiued wythout a certain open chastisyng and they called it satisfaction ☞ How many kindes of satisfactioÌ„ is ther Two The one in tyme past of opeÌ„ repeÌ„taÌ„ce the other of the papistes ☞ What is satisfaction of repentaunce ¶ It is a punyshement whyche was appoynted of the pastor vnto theÌ„ which dyd repeÌ„t for their open sines to proue theÌ„ if they woulde ernestly ameÌ„d or no wherin when they had exercysed theyr selfe for the tyme prescribed of the byshop they were admytted agayne vnto the Supper of the Lord. Of this satisfaction were diuerse
euerlasting death is ouercome euerlastyng lyfe is purchessed Therefore in this sentēce also it is necessary that faith be not takē for the naked knoledg of the history but for the true trust of mercy which purchesseth remission of synnes and cōforteth our hertes and deliuereth vs frome feare and certifyeth vs of euerlastynge lyfe ☞ What then Is the knowledge of the historie to be wythdrawen from fayth No but it is necessary to beleue al the Articles of faith Yet it is not sufficyent to know the historye onely but the hystorye is to be referred vnto the finall cause whyche is the Crede that is to say I beleue remission of sinnes For this is the vse of the history That thou beleue Christ the son of God therefore to be borne in fleshe to haue suffered and risen vp againe that thou shuldest obtayne remissyon of synnes and euerlastyng lyfe ☞ What is the profession of the Christen fayeth ¶ Ther be thre Symboles Credes or professions of the Articles of oure fayeth the common crede of the Apostles that whiche was made in the counsell at Nicene And the thyrd of Athanasius ☞ Reherse the apostles Crede i. I beleue in God the father allmighti maker of heauē and earth ii And in Iesus Christ his onely son our Lorde iii. Which was cōceiued bi the holie gost borne of the vyrgyn Mari. iiii Suffered vnder ponce Pilat crucifyed dead and buried v. He descended into hel the third daye he rose from death vi He ascēded vnto heauen he sytteth at the right hande of god the father almyghty vii Frome these he shall come to iudg the quicke and the dead viii A beleue in the holy gost ix The holy catholike church the communion of Sayntes x. Remission of synnes xi Resurrection of the flesh xii And euerlastyng lyfe ☞ Saye the crede of the counsel at Nicenum ⧠I beleue in one god father al mightie maker of heauē earth al things visible vnuisible And in one lord Iesus christ the only be gotten son of god borne of hys father before the worlds god of god light of very light god of veri god begottē not made like in substāce vnto his father by whom he created althings Which for vs men and for our helth came downe frō heauen and is incarnate by the holie gost of the virgin Marye and made man crucified also vnder pōce Pilat suffered rose the .iii. day according to the scriptures he ascēded into heauen He sytteth at the ryght hand of god the father shal come againe with glorie to iudge the quick the dead whose kingdō is wtout end And in that holy gost the lord which giueth life which procedeth from the father the son which also wyth the father and the sonne is worshypped like glorified which hath spoken by the Prophetes And one holye catholike and apostolycal church I acknowledg one Baptysme in remission of synnes I loke for the resurrectiō of the deade the lyfe of the world to come So be it ¶ Say the crede of Athanasius ☞ Who so euer wil be saued before al thinges it is necessari that he kepe the general faith Which vnles euery man obserue perfecte and vndefyled he shall wtout doubt euerlastingly perish But this is the catholike fayeth that we worshipe one god in trinite and the Trinite in vnite Neyther confoundynge the persons nor seperatyng the substāce For the personne of the father is one of the son an other and of the holy gost an other But of the father and the sonne and the holy goste is one diuinitye equalle glorye lyke euerlastynge maiesty Lyke as their be not thre vncreated nor thre vnmeasurable but one vncreated and one vnmeasurable Likewise the father is almighty the son almyghtye and the holye goste almyghtye And yet be ther not thre almightyes but there is one almightye Euen so the father is god the son is god and the holy goost is god And yet be there not thre goddes but one god So the father is lorde the sonne is Lord and the holy gost is lord And yet be their not thre Lordes but ther is one Lorde For lyke as we be compelled by christen veritye to acknowledge euery persō one after an other to be god or Lorde so be we forbydden wyth catholyke religyon to saye that there be thre goddes or thre lordes The father is made of none other neither created nor yet begotten The son is of the father only not made nor created but begotten The holy gost is of the father and the son not made nor created nor begotten but procedyng Therfore ther is one father not .iii. fathers one son not iii. sonnes on holy gost not thre holy gostes And in thys trinite their is nothynge before nor after nothyng greater nor lesse But the whole thre personnes be like euerlastynge wyth their selfe and lyke equall So that in al thynges as it is nowe aboue sayde and that the trinity is to be worshipped in vnitie the vnity in the Trinitie Wherfore he whych wylbe saued let hym so iudge of the Trinitie But it is necessarye for euerlastyng health that he beleue faithfully also the incarnacion of our Lord Iesus Christ Therefore it is ryght faieth that we beleue and confesse that our lord Iesus Christe the son of god is god and man He is god of the substaunce of his father gotten before the worldes and he is mā of his mother borne in the world Perfect God and perfecte man of a reasonable soule and mans flesh subsistyng Equall vnto hys father accordynge vnto hys dyuynytye lesse then hys father accordynge vnto hys humanity Whiche althought he be god and mā yet be their not two but ther is one Christ But one not in conuersion of the godheade into flesh but in takeyng of manhead in god One altogither not in confusion of substaunce but in vnitye of personne For lyke as a reasonable soule and fleshe is one man so Christ is one God and man Whyche suffered for oure saluacion wente downe vnto hell and the thirde day rose from the dead He went vnto heauen sitteth at the right hande of god the father almyghty Frō thense he shal come to iudge the quicke and the deade Vnto whose commynge all men shall ryse wyth theyr bodies And they shall gyue a counte of their owne dedes And they whiche haue done well shall enter into euerlastinge lyfe but they whyche haue done euell into euerlastynge fyre This is the catholyke fayth whiche vnlesse euery man do faythfullye beleue he can not be saued ¶ Of God ☞ What is God GOd is a spirituall vnderstandinge substaunce the euerlastinge maker keper and defender of al thinges of one endles wysdome goodnes ryghtuousnes and mercy ☞ Shewe wytnes of the vnite of God ¶ Deut .vi. Heare Israell Thy Lord god is one Lord Esai xliiii I am the fyrste and the laste and besyde me is there no god And xlv I am god nor there
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
ordinaūce appoynted vnto one place or certayne tradicions of men but it is the spirituall company of the godly whiche be dispersed thorowout all the worlde and yet do they agree at all tymes in the doctrine of the gospell Thys churche doth Paule declare in these wordes Ephesi v. Christe loued his churche or congregation so greatly that he deliuered vp hym owne selfe for it that he might sāctifie it cleansed wyth the lauer of water by hys worde that he myght make it gloriouse vnto hym selfe wythout spot or wrincle and that it should be holy and vnreproueable This churche is not visible but it is beleued accordynge vnto the article of the crede I beleue the holy catholyke church the communion of sainctes Yet hath it certayne tokens whereby it is knowen that is to say the true word of god and the lawefull vse of sacramentes and the keyes whiche it vseth in the ministringe of the worde and sacramentes ☞ But what is to be iuged of them whiche be excomunicate ¶ They whiche be excommunicate be rekened no more membres of the churche accordynge vnto thys Math. viii And if he wyll not heare the churche take thou him for an Ethnike and publican ☞ What difference is betwene the hypocriticall churche and the true churche ☞ Howe muche difference is betwene the trueth and falsehead betwene the likenes of truth and the truth it selfe betwene fayned and forged colour and true natural colour so muche difference is betwene the hypocritical churche and the true ¶ It is certeyne that Hypocrites haue the same Gospell and same sacramētes But thei be not therewyth contente but brynge in mannes traditions whiche they compare wyth the Gospell and make them equalle wyth the gospell and manye tymes do prayse it aboue the Gospell they do not receyue the gospell puerly and sincerelye These beleue not in theire herte nor yet stand stedfaste but when tempestes do ryse they fall backe and can not stād Also the Hypocrites do vse the sacramentes vnpurely makynge an other head then Christ wherof they are their ryghtuousnes sanctifiyng and helpe They vse the holye goste none other wyse thē a cloke wherwyth they couer their vncleane doctryne whiche thynge disperseth and troubleth consciences which in dede is not the worcke of the holy gost which doeth gather togyther and comfort consciences To be short the Hypocriticall church is a visour an outward lykenes or shadowe faulse and deceitfull pretended foleyshe yet neuer the lesse enuiouse and wythout the knoweledge of the true churche Of ecclesiastical pouer ☞ What is the keye or power of the church VVhich consisteth in teachinge the gospel ministring of the sacramentes and in excommunicatynge them which be accused of open synnes and absoluynge them agayne when they are absolution Or it is a certayne rule of an howseholde whiche is not by bodily force but by the worde onely For the kingdome of Christe is spirituall whiche is not ruled wyth the swerde wepons other thinges perteining vnto a ciuile kingdome For Christ the author of this powre of the church and institutor hathe deliuered all ciuyle gouernaunce both frō himselfe because he would not be chosē for a kyng but he conueieth himselfe away From hys Apostles when he sayeth the princes of the people shal haue dominion ouer them but so shall not ye ☞ Howe many kyndes of ecclesiasticall power be there ¶ Two of ordre and of iurisdiction What is the powre of order ¶ It is a commaundement of teachyng the gospel of shewing remission of synnes and of ministryng the sacramentes to one or mo Here is it not lawful to bring in any newe doctrine but the doctrine whyche was taughte of Christe muste be set furth lyke as he cōmaundeth in the last Chapter of Mathewe teachynge them to obserue all thynges what soeuer I haue comaunded you And Paule sayeth Galath i. If an angell come from heauen and shall teache you any other gospel then we haue taught you curssed be it ☞ What is powre of iurisdiction ⧠It is the power of excommunicatynge them whyche be accused of open crimes and agayne of absoluynge them if they being conuerted do require absolution Thys powre oughte not to be tirānical but as christ hath taught Math. xviii If he wyl not heare the church take thou hym for an Ethnik And Paul .ii. Cor. i. We haue no dominiō ouer your faith but we be healpers of your reioycynge ☞ What difference is betwene Ecclesiastical power and politicke power ¶ Politicke or ciuile power maketh lawes for the defētion of bodies of the diuision of dominiōs of couenaūtes of crimes it cōstreineth mē with bodely strēgth Agayne ecclesiastical power doth minister euerlastinge spirituall thinges that is to say it hath an heauēly doctrine it cōstreineth men wyth the worde of God Wherefore it doeth not disalowe nor abolishe ciuile power but it doeth rather allowe it subiecteth the bodies of holi mē vnto it ☞ Whē hath the church receiued the keyes ¶ When Christ sayed vnto Peter Mathew xvi To the wyll I gyue the keyes of the kyngdome of heauen And Mathewe .xviii. What so euer thou shalte bynde vpon earth it shal be bounde also in heauē c. And Iohn .xx. Take ye the holy goste whose synnes so euer ye shall forgyue c. ☞ Auayleth not the ministrynge of euyll ministers ¶ Yes it auayleth For the word and sacramētes be no ministers but they belonge vnto Christe whiche if they be ryghtly ministered the malice of the minister cānot hurt vs. And it is a cōmon saiyng The life of the minister doth not chaūge the vertue of the sacramētes the administring of the sacramētes is not of no valure althoughe the maners of the ministers be viciouse But thys muste be vnderstanded of them whiche be euyll not of them whiche be open blasphemers none other wise then if they were Iewes or Turkes vnto such ought the churche to commit no office ☞ Is not obedience due vnto ministers of the churche ¶ Like as obedience is dewe vnto the worde of God euen so is it dewe vnto them whiche do ministre it in so much as belongeth vnto the office as the scripture doth commaunde he whiche heareth you heareth me Luke .x. What so euer they shall saye do it Mathew xxiii Also obey your rulers Hebrues xiii These sentēces speake of the ministring thei require dewe obediēce vnto the gospel But thei do not cōstitute a kingdom vnto the teachers without thauthoritie of the gospel Also obedience is dewe vnto them in iurisdiction which thei haue by the authoritie of the Gospell that is to saye in knowing crimes in hearing the witnesses in lawful excōmunicatiō c. ¶ Of offension ☞ What is offension IT is whē one geueth occasion of synne or euyl exēple to other men whereby their myndes be troubled the is to say affraied or els inticed vnto suche lyke synne Or it is the deprauing or peruerting of doctrine or the good liuing or
the faith charitie of any mā ⧠How many kindes of offension be there ☞ Two taken and geuen ☞ What is offension taken ¶ It is when pharises and hypocrites be offēded either with true doctrine or some necessarie good worke and they conceiue hatered against the gospel and godly mē lyke as the Phariseis dyd hate both the Gospel and the teachers therof Thys pharisaicall offence is not to be eschewed for the commaundemēt doth excuse vs. But it must be vndertakē that the doctrine is true certeine profitable vnto the churche For it is the most greuous syn to trouble the church of god with euil vncerteine and vnprofitable disputations ☞ Geue exemples ¶ The Phariseis scribes were offended when Christe dyd heale sicke men vpon the sabboth whē his disciples dyd not washe theyr handes when they dyd plucke of eares of corne Euen so be our hypocrites offended because we wyll not suffre them to coniure water salte wyllowe vowes herbes and suche lyke trifles c. Here doeth Goddes cōmaundemente excuse the Godly for they be commaunded of God to teach holsome and true doctrine Also necessary workes of mercie wherby they which nede maye be holpen Thys commaundemente muste be playnely obeyed nor hypocritical fellowes are not to be regarded accordyng vnto thys we muste rather obey God then men ☞ What is offence geuen ¶ It is vngodly doctrine or euell exemple whiche annoyeth other either because they do followe it or because men be affrayed frome the gospell All vngodly doctrines mennes traditions which can not be obserued without synne be of thys kynde of offensions Christe doeth threaten the authour of suche offensions Mathewe .xviii. Wo be vnto the mā by whom offēsion doeth come Therefore these offensions ought wyth all diligence to ve eschewed leste wee be either authours or maintainers of vngodly doctrine or followers of vngodlie seruice or worshippynges ☞ But what is to be done in indifferent thynges ¶ Here is the rule of Paule to be obserued as cōcernyng the vse of libertie for so cōmmaūdeth he them whiche be learned Ro. xiiii Receyue ye hym whiche is weake in fayth Itē let al be done for the edification For we must not vse our liberty amōg thē which haue not as yet hearde the gospel or amonge the bretherne whiche be not as yet well cōfirmed but the exemple of Paule muste be folowed I am made weake sayeth he to them whiche be weake Item If meate offende my brother I wyl neuer eate fleshe But where the Gospell is declared and the churche metely wel cōfirmed the paynefull obseruynge of vnprofitable traditiōs is not to be required For Paule because he would shewe an exēple of libertie would not circumcise Titus workes whereunto Godly promises be made then maye many sacramentes be founde as prayer shall be a sacrament for it is a certayne worke of ours and it hath excellent promises Iohn .xvi. What so euer ye shall axe the father in my name he wyll geue it you But aduersities and almesse deedes shall also be sacramentes because they be workes annorned wyth Godly promises As geue and it shall be geuen vnto you Also by muche tribulation muste we entre into the kyngdome of heauen So the office of rulers and mariage be eternall thynges anourned with the word of God and promises But if we cal sacramentes ceremonies or customes instituted in the Gospell properlie belongyng vnto the chiefe promesse in the Gospell that is remission of sinnes there be two sacramentes onely baptisme and the supper of the Lorde ☞ Be there not diuerse opinions concernyng the sacramentes ¶ Yes For there be thre opiniōs Fyrst scholemen do fayne that men vsinge the Sacramentes of the newe Testament be iustified by the worke whiche is wrought Thys opinion is to be hissed out for it is againste iustification of fayeth For they iudge a man to be iustified by the vse of the saied ceremonie althoughe he do not beleue nor yet haue so muche as one good intention of the herte so that he be not letted wyth this hindraūce that is to saye the actuall purpose of mortall synne Seconde other some do holde that the sacramentes be not tokens of the wyll of God towarde vs but onely tokens of oure profession for we must haue certeine tokens whereby wee maye be knowen from other people which be no christians lyke as a cowle maketh a mōke to be knowen frō other men Thyrdly therfore the true sentence and meanynge of the scripture is that the Sacramentes of the newe testament be visible tokens of the wyll of God towarde vs appearynge before oure eyes to the entent thei shoulde admonishe vs to beleue the promesse whiche is sette furth in the Gospell Sainct Austen sayeth Sacramentum is a visible worde that is to saye lyke as the worde is a certayne token whiche is receyued in the eares so is the Sacramente a shewe or picture whiche is set before the eyes Lyke as the worde is an instrumente whereby the holy goste taketh effecte as Paule sayth Roma .i. So by the sacramentes the holy gost taketh effecte when they be receyued wyth fayth for they do admonish and moue vs to beleue lyke as the worde doeth ☞ Wherefore hath Christ instituted sacramentes ¶ For oure infirmitie For the mynde of man after Adams fall is so weake and feble that it can not beleue the plaine word Therfore Christe moued with oure infirmitie dyd geue vnto his word tokens whereby he mighte heale oure infirmitie and that by a certayne mutuall agreinge of the worde and tokens we shoulde be led vnto fayeth towarde the promises of God as saincte Austen wytnesseth where he sayeth man before his sinne did se God vnder stande him and beleue him After his synne committed man cā not se nor perceiue God vnlesse he be holpen wyth a certeyne meane For these causes is the word of God geuen accordyng vnto thys sentence lette the worde and the element come together and so let the sacrament be made ¶ Of Baptisme ☞ What is Baptisme IT is a token or ceremonie instituted of Christe that is to saye to be washed wyth water and pronouncynge of the wordes whiche be ordeyned for the same purpose that it maye testifie vs to be receiued of God and reconciled vnto God ☞ Where is Baptisme instituted ¶ Mathewe Marcke the last Chapter Ye goinge into all the worlde teache al people baptising them in the name of the father and the sonne and the holy goste He whiche wyl beleue and is baptised he shal be saued ☞ For what purpose is it instituted ☞ That we maye stedfastly beleue oure synnes to be forgeuen vs. For baptisme is a testimonie and token of remission of synnes and geuyng of the holy goste For thys cause olde authours called sacramentes also tokens of grace or fauour that is to saye tokēs of the wyll of God towarde vs. For when we be baptised the promise of God is written in our bodyes ¶ What doeth baptisme signifie ¶ Repentaunce and remission of synnes or
as sainct Paule sayeth a regeneration or newe byrth for the dippyng into the water signieth the olde man to be mortified wyth synne the commynge vp agayne or deliueraunce out of the water signifieth the newe man to be washed and clensed and reconciled vnto God the father the sonne and the holy goste For the father receyueth the for his sonnes sake and doth promise vnto the the holy goste wherewyth he wyll geue the lyfe and sanctifie the. ☞ What is the vse of Baptisme ⧠That we may iudge thorowout aloure lyfe that remission of synnes and reconcilynge is sette furth and geuen vnto vs. For although we do fall yet vnto them whiche do amende their lyuyng the couenaunt whiche we promised vnto God in tyme paste auayleth and lowseth not the vertue because the Gospel testifieth that they whiche do amende be forgeuen ☞ May baptisme be receiued agayne or no ⧠The token oughte not to be receyued or taken agayne for the receyuynge of the ceremonie agayne auayleth nothynge And the token once receyued is a perpetuall note and a perpetual testimonie Lyke as circumcision once done was a perpetual witnesse of the bonde of God wrytten in the bodies of them whiche were circumcised Moreouer we ought to exercise the fayth of this couenaunte wyth ofte callynge it to remembraunce and keepe it so longe as we lyue Therefore it is sayed that repentaunce is nothynge elles but remembraunce of our Baptisme ☞ What difference is betwene the baptisme of Iohn and of the Apostles ¶ Goeth the Baptisms be the office and ministerie of the newe testamente and require fayth in Christ The baptisme of Iohn did testifie that Christ shoulde come The Baptisme of the Apostles testified that he was come and by that fayeth were as well they whiche Iohn Baptised as they whiche were baptised of the Apostles sanctified and saued But that Iohn sayeth I baptise in water vnto repentaunce but he whiche shall come after me wyll baptise wyth the holie goste c. He maketh no difference betwene the offices or ceremonies but betwene the personnes of the ministers the person of Christe For he testifieth that Christe is the Lorde wherby that baptisme is vertuouse which woulde geue the holie goste and euerlastynge lyfe and he professeth hym selfe to be a ministre which geueth only the outwarde signe and preacheth the worde ¶ Of the baptisme of Infantes prouynge that chyldren oughte to be baptised FYrste Christ sayth Iohn .iii. Vnles a man be renewed by water the holy goste he can not enter into the kyngdome of God This sentence is vniuersal and it testifieth that al which shal be saued ought to be renewed wyth water that is to say to be baptised therfore chylder must be baptised also that thei may be saued ⧠Seconde of the tradicion of the Apostles For so writeth Origen vpon the sixte Chapter vnto the Rom. The churche receyued a tradition of the apostles to ministre baptisme also vnto chylder For they vnto whom the secretes of the misteries of God was committed dyd know that there was natural filthinesse of synne in all men which ought to be abolished by water the spirite So doeth Ciprian Austen proue the baptisynge of chylder ¶ Thyrde by the reason whiche is broughte out of the scripture It is certeyne the kyngdome of God and promise of the Gospell to perteyne vnto chylder But wythout the churche is no saluation Therefore chylder muste be grafted and planted into the churche and the token muste be ministered vnto thē which maye testifie that the promise belōgeth vnto thē The maior is certeyne for Christe saith lette the childer come vnto me for vnto suche belongethe the kyngedome of heauen Also it is not my fathers wil whiche is in heauen that one of these litel on s shall perysh Also the angels of them dooe euer see the face of the father The minor is manyfeste For there is no saluation wythout the churche where neyther the worde nor yet the sacramentes be ministred For the churche is the kyngedome of Christ in the which christ is effectually by his word and sacramētes Therefore the conclusion foloweth that chylder oughte to be baptysed that they receyuynge the signe may be made membres of the churche and that God may giue vnto them hys promesse ☞ But the Anabaptistes obiect saiyng Seing childer do not vnderstande the worde they can not beleue wherfore the Sacramentes do not profects them ☞ Agaynst this argument fyrst of all muste we sette the example of the Infantes which were circumcised whiche also dyd not vnderstand the word and yet auayled the couenaunte or bonde and God did receiue them for his promise sake ¶ Secondarilye we muste answere althoughe they do not vnderstande the worde yet is it certayne that God taketh effecte in them accordynge vnto thys vnlesse a man be renewed by water c. Nor it belongeth not to vs to searche howe God doth worke in thē It is inough to knowe that the kyngdome of God doeth certaynely perteyne vnto chylder Wherupon it foloweth that God taketh effecte in them ¶ Of the Supper of the Lorde ☞ What is the Lordes supper THe supper of the Lorde is a sacramente of Christes bodye and bloude wherein is called into remembraunce the offering vp of Christes bodye and the shedynge of hys bloude for vs wherein also Christen men gyue thankes to all myghtye God for their redemption ☞ By how many names is thys sacrament named ⧠The scripture calleth it the supper of the Lorde the communion a Testamente and it is called of the doctours Eucharistia Sinaris ¶ Wherfore is it called the supper of the lord ⧠Because lyke as in an other cōmon suppers breade and wyne do norishe strenghten mens bodies so Christe whiche is the heauenlye breade in thys hys supper norisheth comforteth strenghtheneth and cherisheth oure soules ☞ Why is it called a Testamente ¶ Because remission of all oure synnes is promised vnto vs in it thorowe the bloude of Christe ☞ Why is it called communion Because it teacheth vs that we ought al to be in loue and charitie and mēbers of one body wherof Christe is the heade ☞ Why is it called Eucharistia Because we oughte to magnifye hys death and giue thankes al togither for oure redemption ☞ Saye the wordes of the Lordes supper ¶ Oure Lorde Iesus Christe in that same nyght wherein he was betrayed dyd take breade and when he had gyuen thankes he brake it and gaue it vnto hys disciples sayeinge Take and eate thys is my bodye whyche is gyuen for you Thys doe in my remembraunce In lyke maner the cuppe also after he had supped and when he had gyuen thankes he dyd gyue it vnto them sayeing drynke all of thys Thys cuppe is the newe testamente in my bloude whiche is shed for you and for many in remission of synnes do this howe ofte so euer ye shall dryncke it in the remembraunce of me
thefte murder adultrye c. because we bee not worthie to obei god What housefather cōmaūdinge his seruāte to do a lawful worke would receiue such an excuse if he shuld answere that he were not worthie to obei him What is the seconde ⧠The promesse of God whiche testyfyethe that oure prayes bee hearde Iohn .xvi. I saye verilye vnto you what so euer ye shall axe my father in my name he wyl gyue it you And Luke .xi. Howe muche more wyll your father which is in heauen gyue the holy goste vnto them which desire hym Taulerus sayethe that the herte of man can neuer be so desirous to take but God is muche more desirous to gyue For he is true and kepeth his promise ☞ What is the thirde ☞ Fayethe that is to saye that we beleue oure synnes to bee forgiuen vs and oure prayers acceptable vnto god and that they bee heard for Christes sake and not to be in vayne but either to purches deliueraunce frome the presente perell or mytgatynge or some oher good thynge In presente pells we must make thys condition If it do not displease god if he iudge that it be profitable for vs like as Dauid did .ii. of the kynges xv If I cā fynd grace in the eyes of the Lorde he wyll brynge me agayne But if he shall saye I am not contente wyth the I am redye let hym do as he thynkethe good So the leper Math viii Lord if thou wylt thou cast make me cleane And Christ sayeth Father if it be possible lette thys cup passe from me neuer the lesse not as I wyll c. Therfore we ought not to prescribe vnto God the maner nor yet the tyme of oure delyuerance but lyke as Paulle sayethe That God doeth more for vs then we either desire or vnderstande More ouer oure fayeth muste not waxe faynte whē those thynges which we axe be not by and by graunted as thoughe God woulde not heare oure prayers but we muste knowe that oure fayethe is exercised wyth suche prolongynge Lyke as God dyd promise a sonne vnto Abraham yet he prouokeinge Abrahames fayeth woulde not fulfill hys promesse vntill his extreme age ☞ What is the fourth ☞ The thynge whiche is axed For oure prayer oughte not to be a vayne blatterynge But wee must either axe something of god or eles giue him thankes for some benifit receyued ☞ What is to be axed of hym ☞ The Scripture doethe commaunde vs to axe spirituall and bodily benefites priuate thynges and common thinges whyche be presente and those whyche bee to come Also we be commaunded to praye for the church that it maye be deliuered frome errours vngodlynes and from euell examples that thereby mo maye obeye the Gospell and so be saued Paul cōmaundeth vs to praye for kynges and rulers that God maye graunt vs peace Also we be commaunded to praye for our liuyng and other bodily necessaries Like as the prayer of the Lorde doeth conteyne al these Of the lordes prayer ☞ What is the praier of the Lorde ¶ It is a brief forme of praying whiche Christe taught his disciples and all fayethfull men Mathew .vi. Whē ye praye saye thus OVre father whiche arte in heauen Halowed be thy name Thi kingdome come Thy wyll be done in earth as it is in heauen Gyue vs thys daye oure dayely breade And forgyue vs oure trespases as we forgiue them that trespasse agaynste vs. And leade vs not into temptaciō But deliuer vs frō euel So be it The preface is the title For we call god oure father dwellinge in heauen wher we loke for no earthly heritage but for heauēly Ioyes and euerlastynge lyfe The firste peticion praeth for the glory of God for the doctryne and goinge forthe of the gospell that is to saye that the name of god maye be declared sete fourthe and praysed among al people For it is greate vngodlines that the name and honour of oure workes and creatures shoulde bee preferred before the glory of god The second peticion prayeth for the vertue of the gospell and for oure gouernance that is to saye that God woulde witsaffe to begynne hys kyngdome amonge vs bye the vertue of the holye gooste And that the kyngdome of the deuel may be cōfounded and broken The third peticion prayeth that here in erath al pastours Rulars and subiectes may do that whiche is acceptable vnto god Lyke as the Angels in heauen do neuer resist hys wyll These three peticions belonge vnto the glory of god these which folowe doe declare oure wrechednes and miseries The fourth praieth for oure liuinge peace defendinge agaynste oure aduersaryes good fortune in doinge oure busines bringing vp of childer to be shorte all commodites belongynge to thys present lyfe necessarye as wel for the soule as the body The first peticiō prayeth that oure synnes maye be forgyuen vs and that to be certayne if we wyl forgyue other For to the intente we should certaynely knowe that God wyll forgyue vs he settethe thys worke before vs that is to saye that we forgeue thē whyche do faute vnto vs Wherfore thys peticion teacheth that in euerye prayer we oughte to haue fayeth of remyssion of synnes and that wee muste take Christe for oure mediator The sixte peticion prayeth that wee be not drawen bye the crafte and subtelti of the deuel vnto vngodlynes and other mischife leste at the lengthe wee taken in suche trappes maye fall into desperaciō The seuenth peticion prayeth for the deliueraunce from synne and wretchydnes frome the myseryees of thys presente lyfe and that euerlastynge lyfe and rightuousnes may be giuen vs. The conclusion Amen is a certificacion of the herte and conscience that we shoulde beleue vs to be heard of the father ¶ Of the office of Rulers ☞ What is the office of Rulers IT is a godli ordināce ordeined of god for kepynge of good order and peace to punishe euell doares and saue them which be innocentes wher vnto obedience is dewe not onely for the auoidinge of their oth but also for consciēce Or more briefly so It is euerye lawefull power ordeined amonge men by god for the mayntenaunce of the good and the punishemente of the euell and to iudge accordyng vnto ryght and equalnes Rom. viii ⧠What is a tiraunt He is an euell and vnequalle officer whiche ruleth not accordynge vnto the lawes but after hys owne vnright desires and malice ☞ Is the office of rulers grounded vpon holy scripture or no Yes verely As wel in the olde as newe testament Gene. viii Who so euer shall shede mans bloude his bloude shal be also shede And Exod. xxi If anye man doe purposely kyll hys neyghboure thou shalt pull hym from myne altare that he may dye Rome .xiii. Let euerye soule be obediēt vnto the superiour power for there is no power but it is of God c. i. Peter .ii. Be ye subiecte vnto all rulars which be created amonge men for the loue of god either vnto the kynge as