of Christ Also in the same places which nowe be shewed vnto you by theÌ„ which haue preached the Gospell vnto you the holy gost sent from heauen c. ¶ Actu ii out of Ioell I wyll poure out of my spirite vpon all fleshe Geare testifyeth he the holye goost whyche is poured oute not to be the person of the father and yet wheÌ„ he sayth Of my spirite he signifyeth that spirite to haue a godly nature ☞ Howe proueste thou that the holy gooste doth proced equally from the father the son ¶ Iohn .xiiii. the holye gooste whyche the father wyll sende in my name Then after sayeth Christe The holy goost whome I wyl sende you from my father Heare testifyeth he the holye gost to be sent as wel from the son as the father ¶ Of the creation ☞ What is the creation IT is the mankyng where wyth God created spirites and al bodelye natures of nothynge by hys worde for the kepeynge and preseruynge of them Gene. i. In the beginninge God created heauen and earth that is to saye all creatures In the begynnyng that is when their were as yet no creatures ☞ What is a creature ☞ It is all thys worckemaÌ„ship as well of spirites created as of other thinges and bodely natures for thys purpose made of God that they shoulde declare a God to be not alone to be playnly god but euerlastyng almyghty which can create gouerne and kepe althynges Whyche knowen God the creatour and keper myght be glorified and haue thanckes therfore ☞ Who doeth kepe thynges created ¶ In the article of creation we muste vnderstande the perpetual gouernynge vpholdynge and kepyng of thynges So that god hath not forsaken or departed from hys worckemanshippe like as the kerpender departeth from the howse whyche he hath made But God doeth alwaye gouerne vpholde kepe and defend the natures of thinges he doeth yerely make the earth plentiful he bringeth furth corne out of the earth he doth perpetually minister vnto thynges haueynge lyfe lyfe and motion Act. xviii In him do we lyue moue and haue oure beynge Colos i. All thynges consiste in hym All thynges loke forthe that thou may giue theÌ„ meat in due seasoÌ„ Psal xxxv O Lorde thou shalt saue man and beast ☞ Howe is God knowen in hys creatures as creator of thynges ☞ The vniuersall generalnes of thynge is a certayne sacramente and wytnesse that there is a god that he is good iuste wyse Also the mouynges of the elementes and heauenly bodies sunne mone and sterres by certayne courses from tyme to tyme preseruacyon of the kyndes of all thynges doth sufficieÌ„tly declare the world and natures of thynges not to haue their being by chaunce but to be created with the assured counsell of God to be ruled and preserued Moreouer the soules of menne be the Images and as it were glasses wherin the godhead doeth appeare wherin we ought to marke and behold the godhead Also the polityke felowshyppe of mankynde declareth manyfestely the presence of God We se also quellers and tirantes to be violently drawen vnto punishment by the certayne counsell of God ☞ Howe oughte the thynges created to be vsed ⧠It is greate godlynes so to vse thinges created that by them we maye glorifye God and declare and set furthe hys goodnes and presence giue thankes and prayse vnto hym therefore And they which do not this be very Epicures but rather godles persoÌ„nes ¶ Of the strength and power of man or of fre wyl ☞ What is fre wyll IT is the wyll aggreinge with reasone For in manne be these two Reasonne or the mynde whyche iudgeth and wyl which either obeieth or resisteth the iudgemente and ruleth the inferior powres that is to saye the affeccyons of senses or wittes ☞ Nowe is it to be axed howe oure wyll is fre and howe it can obeye the lawe of God Of thys question can no Iudgement be gyuen vnlesse we coÌ„sidre the greatenes of originall sinne Also vnlesse we knowe that the lawe of God doeth not onelye require outward ciuile workes but perpetuall perfect obedience of the whole nature For if the nature of maÌ„ were not corrupted with synne it shoulde haue more assured and manifeste knoweledge of God it shoulde not doubte of the wyll of God it shoulde haue true feare true truste to be shorte it should performe and accomplishe perfecte obedience vnto the lawe that is to saye in oure nature shoulde all motyons be agreable wyth the lawe of God euen lyke as it is in godlye angelles But nowe is the nature of man oppressed wyth the original sickenes it is full of doubtynge and dispaire of blyndenes of errous nor it doeth not truely fear God nor put confidence in hym To conclude it is â—all of vitiouse affections ☞ Consideryng thys infirmity and weakenes if is to be enquired howe muche mannes wyll can accomplishe I answere seing there is in the nature of maÌ„ a certaine choise of thynges whyche be set before reason or the sences and out warde ciuyle workes mans wyll maye by it owne powre wythout renuynge in a maner do the outward worckes of the lawe This grauÌ„t the Philosophers and holye scripture also For the scripture teacheth that there is a certayne fleshly rightuousnes and certayne workes of the lawe euen in them whych be not renued But this liberty is oft ouercome wyth naturall infirmitye and hyndered also ofte by the deuel For when nature is full of euyll affectyons men obey for the most parte desires and iustes not wyth ryght iudgement as Medea sayth in the poete I se better thinges and alow theÌ„ to be good yet folowe I theÌ„ which be worsse ii The gospell teacheth one horible corruptyon to be in nature whych resysteth and stryueth agaynste the lawe of God that is to saye it worketh so that we can not gyue true obedyence But thys corruption can nature not take awaye lyke as it can not auoyde death but rather there is so great blyndnes of nature that we can not perceyue the saide corruption therfore also can we not marke how greate the infirmity of mans powr is whych if we could perceyue then at length shoulde we vnderstande that man is not able to satisfye the lawe of God ☞ Wherefore then can men not satisfy the lawe of god ⧠The wyl of man wythout the holy goste cannot make spiritual affections whych God requireth that is to saye the true feare of god the trust of mercy sufferauÌ„ce aduersitye loue of God and lyke motions ☞ Shew scripture ☞ Rom. viii They whiche be led wyth the spirite of god they be the chylder of god Also if any maÌ„ haue not the spirite of Christe he is none of hys i. Corinthy ii All naturall men perceyue not those thynges whyche be of the spirite of God Iohn .iii. vnlesse a man be renued by water and the holy gost he can not enter into the kyngdome of god Also no man can come vnto me vnlesse my father drawe hym Also they
is no more besyde me i. Corinthy .viii. We knowe that an Idole is nothing in the world and there is none other God but one Eph. iiii One God and father of all aboue al and by all i. Timothe .ii. There is one God and one medyatoure of God and man ☞ Howe manye persones of the godhead be there ☞ There is only one godly substaunce but it is attributed vnto thre personnes that is ta saye the father the sonne and the holy goste which be Homousii or of one substaunce lyke vnmeasurable and lyke euerlasting ☞ What signifieth a person here ☞ A person is an vndeuidable substaunce in vnderstandyng How prouest thou that their be thre personnes Christe coÌ„maundeth al people to be baptised in the name of the father of the son of the holy goost Here by name we these personnes rehersed lyke in substaunce or homousii Alâ—o the profession of the crede testifieth the same Where we confesse our selfe to beleue in the father the sonne and the holy gost Math iii. be the personnes manifestlye perceyued when the holye gost appeareth in the similitud of a doue and the voice of the father is herd testifieng of the son This is my welbeloued sonne c. Item Ioan .xv. When the holye gooste shall come whom I wyll send you from my father Heare be thre persons ioyned togyther the holy goost commyng or sente the son sendyng and the father .i. Iohn .v. Ther be thre whych bere wytnes the father the sonne and the holy goost And these thre be one ⧠What is the father ⧠He is the fyrste person of the godhead euerlastyng vnmeasurable vnbegotteÌ„ and hauing his beyng of no man ☞ Who is the sonne ☞ He is a personne of the godhead gotten of hys father before the world homousius or lyke in substaunce vnto his father and lyke euerlasting ☞ What signifieth in the begynnyng was the worde ⧠Logos or the word is called of Iohn the sonne of god whiche is the fecond person Therefore thys is the signification in the beginning was the word that is to say the son of god was in the beginning froÌ„ euer Wherefore is he called logos or the word ☞ Because he is the personne whiche speaketh whyche hath euer spoken from the begynnynge vnto the fathers ☞ Proue that logos or the worde signifieth a person whiche is by it owne nature God Iohn speakethe of the worde that it was in the beginning that is to saye that it is euerlastyng Nowe if the worde were in the begynninge before the creatynge of althinges Therfore it is no creature but lyke euerlastinge vnto the father Then when he saith the word was wyth God Heare doeth he playnely make difference betwen the persones that the personne of the father is one and the person of the word an other A Thirdly he sayth and god was the word Heare testifieth he clearlye that the wordeis God For thys partycle Logos or Verbum is put here in the place of subiectum lyke as the greke article added therunto doeth shewe But the particle Deus is put in the place of predicatum After that the said Iohn sheweth of the word that he was in the worlde and the worlde was made by hym These be the wordes whiche muste be necessarilye vnderstanded of a parson wherein is godly nature So the other places also whyche saye that all was created by the son testifye the worde to be a persone whyche is by it owne nature God For it is certayne that the world was not builded by his manhead Coloss i. All be builded by hym and in hym and he is before althyng and al thynges do consiste by him Item Coliss ii In him dwelleth the fulnes of the godheade corporally Hebru i. by whom he made also the worldes whyche is the bryghtnes of shining and the Image of hys substauÌ„ce beryng al thiÌ„ges in the word of his power c i. Iohn .i. That which was from the begynnyng that we haue heard and that we haue sene that oure handes haue touched the worde of life that do we shew Iohn vi What if ye shal se the son of a man ascendynge wher he was before Iohn xvii Glorifye me O father wyth the glory whych I had before the worlde wyth the. Iohn viii I was before Abraham was borne Iohn .v. Like as the father rayseth vp and quyckeneth the deade so quickneth the same also whom he wyll Also what so euer he doeth that doeth the son also Iohn .x. I gyue euerlastyng lyfe vnto them etc. Iohn .xv. He sayeth that he sendeth the holye gost When the holy gost comforter shal come whom I wyll send you from my father And a littel after if I shal not depart the holi gost coÌ„forter shal not come But if I shal go I wyl send him vnto you Ioan .xx. Thomas calleth openly my Lord and my God Rom. ix Which is aboue al a blessed God c. ☞ What is the holy gost It is a godly person lyke euerlastynge and lyke in substaunce vnto the father and the son procedynge from theÌ„ boeth ☞ Shewe witnesses whyche proue that the holy gost is a personne and by nature God I haue said before that the personnes be manyfestelye deuided when Christe sayeth baptisynge them in the name of the father and the sonne and the holy goste So Mathew .iii. and Luke .iii. The personnes be deuyded The voyce of the fathere speaketh of Christe thys is my well beloued sonne Here be two distincte personnes of the father speking and testifiyng Christ to be his sonne Thirdly besyde that also the holy goste is described to appere in the lykenes of a doue whiche is neyther the father nor the son Iohn xiiii I wyll praye my father and the other conforter that he shal giue it you Also the comforter whom the father wil send in mi name he shall teach you al things Also he shal not speake of him selfe but he shal speake that which he shal heare Iohn .xv. When the comforter shal come whome I wyl send you from mi father he shal beare witnes of me Ro. viii Ye be not in flesh but in spirit If so be that the spirite of god inhabite you But if any man haue not the spirit of Christe he is not hys Also if the spirite of him which raised Iesus froÌ„ the dead do dwell in you c. These places dooe manyfestelye declare and decerne the holye gost from the father and the son and testifye hym to be the spirite of the father and the son In the same place Thys spirite gyueth witnes vnto oure spirite c. i. Peter .i. of the which health the prophetes haue sought and searched inquirynge in or at what tyme the spirite of Christe shewynge before woulde signifie vnto them those aduersityes which be in Christe Heare doeth he clearelye testifye that the holy gost was before the sonne of God dyd take fleshe vpon hym and he calleth him the spirite
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
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
What is the principal ende of this supper ¶ The principal ende of this supper is that it maye be a token of the promise of Christe towarde vs monishyng vs and testifying that the benefites of Christe be gyuen vnto vs and therfore it auayleth to stirre vp and confirme our fayeth There be also other endes that is to saye thankesgyuynge for so greate a benifite Also that wee maye be prouoked vnto good workes and to eschewe sinne because we heare nowe that we be made membres of Christes bodye and that Christ wyl take effect in vs. Also the fruite of loue charitie must folowe that we one toward an other do the offices of loue as cōmune mēbres of Christes body ☞ What is the holsome vse of this supper ¶ When we hauynge fayeth do vse it wherby we beleue that the benifites of Christ do truly come vnto vs that is to saye remission of synnes and that we be truly grafted in Christe and that he wyll take effecte in vs as in his owne membres Thys beleue causeth the vse of thys Sacramente to be holsome vnto vs and it cōforteth our consciences And the vse of thys Ceremonie doeth not auayle wythout thys fayeth lyke as the vnlearned do sometyme Imagine them selfe to purchase remission of synnes by the selfe worcke of receyuynge that is to saye because they come and do vse the Sacramente with other Lyke as the Papistes taughte the Messe to auayle by the worcke whiche is wroughte ☞ I reason agaynste the where thou sayests the vse of the Lordes supper to be to confirme and establishe our fayeth ¶ No outwarde thyng but onely the holye goost doeth confirme oure fayth The vse of the supper is an outwarde thynge Therefore by thys worcke oure fayeth is not confirmed I answer vnto the maior It is true that the holye goste doeth onely confirme oure fayeth but he doeth vse outwarde tokens as it were instrumentes wherewith he doeth admonyshe vs and by them as certayne testymonyes and seales doeth stirre vp and confirme our fayeth none otherwyse then by the word he admonisheth moueth and stirreth vp our herts to beleue c. What is the worthy preperation and to whō ought thys sacrament to be ministred ¶ They come and receiue it worthyly which doing repentaunce and beinge afrayed for their synnes do seeke conforte beleuynge that their sinnes be forgeuē accordyng vnto the promise of Christ and for the cōfirmation and establishynge of thys fayeth doe vse thys sacrament as a witneshing or testimonie of remission of synnes And because they muste vse this sacrament which do repente therfore the churche in tyme past dyd dryue them frome the communion whiche were open synners Nor they oughte not to be admitted vnto the supper of the Lorde whiche be manifest and open euyl doars and wyl do no repentaunce ☞ What difference is betwene a sacrament and a sacrifice ¶ Sacramentum is a cerimonie or token of promission whereby God promiseth or giueth vnto vs a certeyne thyng So was circumsicion a certeyne token whereby God promised that he woulde receyue the circumcised Baptisme is a token whereby God worketh wyth vs and receiueth vs into grace and he hym selfe doeth in a maner baptise vs for the minister doeth baptise in the steede of Christe ☞ Sacrificium is a ceremonie or a worcke of oures whiche we gyue vnto God wherby we may honour him that is that we may testifie vs to acknowledge hym vnto whome we make suche obedience to be true God and that for that cause we geue hym suche obedience ¶ Of sacrifices ☞ How many kindes of sacrifices be there TWo The one is called propiciatoriū that is whiche obteyneth mercie and appeaseth the wrath of God The other is called Eucharisticū that is to saye of thankes geuynge ⧠What is sacrificiam propiciatorium ⧠It is a worcke whyche deserueth for other remission of sinnes and euerlastynge punishmente or a worcke reconcilynge God or appeasynge his wrath for other men a satisfaction for synne and euerlastyng death ☞ And there is only one sacrifice which deserueth remission of sinnes that is to saye the passion or death of Christ Hebrues .ix. Certeyne sacrifices in the lawe were called propitiatoria not because they deserue remission of synnes before God but because they dyd siginifie the sacrifice of Christe whiche was to come ☞ What is a sacrifice of thankes geuing ¶ Not that which deserueth remission of synnes or reconcilyng but it is done of vs whiche be reconciled that for receyuynge of remission of synnes and for other benifites we maye gyue thankes vnto God wyth thys oure obedience ☞ Whiche be sacrifices Eucharisticall or of prayse ¶ In the lawe were offeringes washinges restoringe firste fruites tithes c. Nowe by fayeth preachinge of the Gospel inuocation gyuinge of thankes confession the crosse humility the aduersities afflictions of sayntes prayer also all good workes of holye men These sacrifices be no satisfactions for them which do them or appliable for other whyche can deserue for them bye the worcke whyche is wroughte remission of synnes or reconcilynge but they please God for our fayth sake Of thys kynde of sacrifices be ther manye sentences in the prophetes and Psalmes Psalm .li. A trobeled herte is a sacrifice vnto god Psalm .xlvi. Offer vnto God a sacrifice of praise And Peter sayeth ye be a kynde whyche is chosen an holy priesthode that ye maye offer spiritual sacrifices And Hebrues .xiii. By hym maye we euer offer a sacrifice of prayse the fruite of the lippes of them whych do acknowledge his name that is to saye inuocation thankesgeuynge confession and suche lyke For in the newe Testament the liuitical worshyppynges and sacrifices be abrogated and a spirituall worshyppe or seruice vnto God muste succede in the stede of them that is the ryghtuousnesse of fayeth and the fruite of fayth accordyng vnto thys The true worshyppers shall worshyp the father in spirite and trueth Iohn .iiii. ¶ Of the crosse and aduersities ☞ What is the crosses IT is anye aduersitye gyuen or layed vpon vs by God not to the entente he woulde that we should perishe but that he maye cal vs to repentaūce and exercise our fayth or it is anye aduersitye or trouble which chaunseth vnto vs by the certaine counsel good wyll of God that therby the faith of holye men maye be proued the loue that they haue toward god maye be knowen and that the godly maye be adorned wyth an excellēt and notable deliuerance before them whiche do persecute them The crosse is the felowe or companion of the moste fayethful worde But aduersities as it is sayed be sacrifices of prayse yet to be applied for other accordyng vnto thys of Paule Euerie one shall take reward according vnto his laboure Also Abacuc .ii. The rightuous shal liue by his fayth ☞ Howe shall we conforte oure selues in the crosse and aduersitie ☞ In al kyndes of tribulations must we haue in a redynes foure speciall comfortes ⧠The fyrst that
loste for he hath ben dead for our synnes whych he hath al clensed purged by his death hath abolished our death and he is made resurrection lyfe vnto al them which beleue He which beleueth in him althoughe he shal be dead yet shal he lyue And euery one whych lyueth beleueth in him shal neuer dye Iohn .xi. Our bodies be meÌ„bres of Christe Therfore lyke as God hath raysed vp Christe our lorde our head eueÌ„ so will he raise vp vs by his power .i. Corinth vi ¶ Of the rysyng again of the dead ☞ What is the resurrection of the dead IT is wherin at the laste day al men shal ryse from death they which be godly vnto euerlastiÌ„g lyfe and they whych be vngodly vnto euerlastyng punishement ⧠How canst thou proue the resurrection of the dead ☞ This article of our fayth is counted the best for whose cause we professe al the other Therfore the scripture specyally the newe Testament is ful of testimonies And to confyrme oure myndes agaynst Epicures opinions and to noryshe fear and our fayth it is good to haue in a redynes many testymonies which may testyfye that we shal rise wyth these same bodies Math xxiii Christe proueth the resurrection of the dead because God hath sayed I am the god of Abraham and the god of Isaac and the god of Iacob etc. God sayth he is not the god of the dead but of the liuyng Therfore it is necessari that holy meÌ„ which be dead shall ryse agayne wythe their bodyes Also cap. xix He calleth resurrectioÌ„ a regeneratioÌ„ wheÌ„ these bodâ—es raised from their graues or sepulchres shal be renewed Luke .xiiii. It shal be restored to the resurrection of the iuste Iohan .vi. This is the will of my father that euery one which seth the sone beleueth in him shall haue euerlasting lyfe and I will rayse hym vp agayne in the laste daye Rom. viii If the spirite of hym whiche raised Iesus from death do dwell in you he wyll reuyne your mortal bodies for the spirite of him which dwelleth in you In the same place But we also hauing the first fruits of the spirite do longe after the election of the childer of god amonge our selues lokynge for the redemption of our bodies i. Corinth xv He dothe purposly defend this article thorow out the hole Chap. For he proueth by the resurrection of Christe that we shal also of necessity ryse agayne For therfore hath Christe rysen that he myght ouercome and abolyshe death and that he myght restore anewe an euerlastynge lyfe vnto them whych beleue Lyke as death sayth he entered in by man euen so by man is the resurrectioÌ„ of the dead And like as al be dead in AdaÌ„ euen so shal al be reuiued in Christ ii Cor. iiii Euer cariing about the diyng of Iesu christ in our bodies that the life of Iesu might also appere in our bodies If the lyfe of Christ ought to be declared in our bodies it is necessary that our bodies deliuered from death and raised vp againe shall liue an euerlastynge life If we beleue the Christ is dead hath riseÌ„ againe Thessa ii euen so wil god bring theÌ„ wyth him whych haue sleped ☞ Brynge forth wytnesse out of the olde Testament Esa xxv The face of theÌ„ which be wrapped in shal be deuoured in this hill wherwythe all people be wrapped and the couering wherwyth all people be couerede and death shal be deuoured for euermore The prophet calleth the face of them whych be wrapped death synne wherin al people be wrapped for deathe before God is as it were a wrappyng in wherin al the world is inuolued but this wrappyng in in the hil Syon that is in the church shal be abolished froÌ„ the godly for that is the fruit of the Gospel that it reuiue theÌ„ which be dead ¶ Esaie xxvi The deade shall lyue My kylled menne shal ryse Awake and be mery ye whyche dwel in duste etc. Go my people entre into thy chambre and shite thy dores c. Esech xxxvii Loe I will open your graues bring you out of your sepulchres mi people etc. Iob xix I know that my redemere lyueth and in the laste day shall I be raysed from the erth and I shal be couered agayne in my Skyn in my fleshe I shal fe god my sauiour ¶ To be shorte this artycle is conteined al ouer in the promisses exaÌ„ples of the fathers For bicause delyueraunce and gloryfication is promised vnto holy men and yet they neuer thelesse be in this lyfe punyshed and in the power of deathe therfore it is necessary an other life to remayne wherin they gloryfied shal lyue euerlastingly So the epistle vnto the Hebrues teacheth that the fathers of the old testament keped the faythe and beleue of resurrectioÌ„ For in faith be they al dead not receyuyng the promysses etc. Therfore Iacob commaunded his childer to bury him in the sepulchre of his fathers And Ioseph commauÌ„ded his bones to be caried out of Egipt ☞ Shal al men ryse both good and euel The resurrection of al men shall be one comoÌ„ as wel of the godly as of the vngodly but in vnlyke conditioÌ„ For the godly shal ryse into euerlastyng lyfe but the vngodlye into iudgement and euerlastyng paynes ☞ Proue that the vngodly shal also rise wyth there bodies vnto punishment ☞ Iohn .v. Christe sayth The hour shall come wherin all they whych be in theyr graues shall heare the voyce of the son of man and they whych haue done good shal procede into resurrection of lyfe but they whych haue done euel into resurrection of iudgmeÌ„t ¶ Daniel .xii. Manye of these whych do slepe in the duste of the earth shall awake Some into euerlastyng lyfe and some into Euerlastyng reproffe that they mai se euermore ii Corinth iiii We must al appeare before the iustice seate of Christe that euery one maye make account of his owne deedes like as he hath done whether it be good or euel Math. x. Feare hym whych can cast both the body and the soule into euerlasting fire Esai lxvi They shal goe forth se the carcases that is to saye the bodies of men whyche haue broken my commaundementes The worme of them shal not dye and the fire shal not be quenched and al fleshe shal be ful wyth syght of them ☞ How shal the resurrection be ¶ Paule .i. Corinth xv In the twyncklyng of an eye in the last trumpet for the trumpet shall blowe and the deade shall aryse vncorrupted we shall be chaunged ☞ How shall this alteration be ¶ That whyche is corruptible saith he must be made vncorruptible and that which is mortalle must be chaunged into immortalitie but when that whych is corruptyble shal be made incorruptible and that whych is mortal shal be chaunged into immortalitie Then shal the word be fulfylled whych is wryten death is deuoured and swalowed vp in the