¶ The olde fayth an euident probacion out of the holy scripture that the christen fayth whiche is the right true old and vndoubted fayth hath endured sens the beginnyng of the worlde Herein hast thou also a short summe of the whole Byble and a probacion that al vertuous men haue pleased God and wer saued through the Christen fayth 1547. Myles Couerdale ¶ Myles Couerdale to all Christen readers wysheth grace mercy and peace from God the father thorowe our Lorde and onely sauior Jesus Christ LIke as the almightie eternall God thre in personnes and one in substaunce of his tendre mercye and loue not onely created man at the beginnyng after his owne symilytude and lykenesse but also whâ—n he was lost most graciously redemed him and brought him out of boâ—dage Euen so whan man neither regardyng his wonderfull creacion nor his moost deare redempcyon gropeth in darkenes in vyce and blyndnes lyeth in the deuyls prison and goeth in the waye of damnacion God alwaye setteth vp his light before him sendeth the message of his worde vnto him sheweth him what case he is in geueth hym warnyng openeth the prison doore calleth him out of the deuyls seruice telleth him what daunger it is to be his boÌ„dman or seruant vnto synne This doth God alway afore he punishe and plage the worlde This I saye hath bene the propertie of God sens the beginnyng as the storyes and prophecies of all the holy Byble do testifye And though we had no writyng of Gods actes in tymes paste yet hath he practised this same his wonderfull worke of mercye vpon vs. So that lyke as we must nedes confesse that we are created of God and redemed by his onely mercye in his deare sonne Jesus Christ So can we not denye but we haue hearde his holy message had no lesse preachynges warnynges of daungers to come then other haue had afore our dayes Yet euen the same mercyfull God that sente Noâ— to preache righteous vnto the wicked world and conuerted the Niniuites by his word in the ministraciou of the prophet Jonas hath done euen so with vs in euery condicion And some thankes be vnto him therfore hath he brought out of darkenes into his wonderfull light and out of the deuyls seruyce into the kyngdome of his deare sonne But alas and wo to this vnthankeful worlde For lyke as a great nombre that be in prison of Satan wyl not come furth when thei are called and the dore set open but go on styll stomblyng in darkenes whan the lanterne of light is offred them Euen so if any playe a wyse mans part do as he is warned by Goddes worde he shall haue a sorte of apyshe people a nombre of desertes and scornefull mockers whiche because the man wyll not daunce in the deuyls morys with them nor kepe theyr companye in the bondage of synne and vice neither runne with theÌ„ vnto like confusyon as S. Peter calleth it laugh him to scorne and bleare out theyr tonges at him euen lyke fooles and cockescombes of the worlde And lyke as whan a poore wretche commeth out of prison he shal haue mo to staÌ„de gasyng and gapyng vpon him then to do him good or to help him to his fees Euen so now that god of his mercy hath called vs out of Satans prison and froÌ„ the scole of false doctryne my Lordes foole with his companyoâ—s standeth staryng vpon vs and mocketh vs because we syt not styll with other prisoners There goeth a felowe of the new learnyng saieth one there is one of these newe fangled gospellers sayeth another that is one of the newe brethren sayth the third he foloweth the newe fayth c. Wherfore in consyderacion hereof I haue here set furth this booke partly because it sheweth the antiquitie and auncient age of oure holy Christen fayth and partly to geue occasion vnto all suche as haue receyued it not to be ashamed of it nor to shrynke froÌ„ it for any opprobrious mockage or scornefull derysyon in thys worlde The Apostle sayth that the preachyng or worde of Chrystes crosse is folishenes to them that perishe and that the thyng whiche appertayneth to the spirite of God is folyshenes to a carnally mynded man Wherby lyke as we may learne that it is no newe thing to be mocked and stared vpon for holdyng with the doctrine that maketh so muche of Christes death and the true worshippyng of God in the spirit Euen so may we se to the syngular comfort of our conscience that no manne mocketh vs for it but suche as perish and are earnally minded And that for all their derision and scornyng It is yet the power of god i. Corinthians i. And belongeth to his holy spirit .i. Corinthians .i. And is not oure owne doctrine neither of any other mans makyng This is nowe to vs a coÌ„fort and consolacion But because the worlde is angrye with vs for oure fayth and geueth vs so euyl reporte for teachyng it It shalbe expedient for vs to declare what fayth is and what fayth we meane when we make meÌ„cion therof Fyrst because we may not describe it after oure owne iudgement we wyll rehearse the wordes of the Apostle whiche writyng to the Hebrewes sayeth after this maner Fayth is a substance of thynges to be hoped for an euidence or certayntie of thynges whiche do not appeare By the whiche diffinicion it is manyfest that when we set furth or teache this fayth we meane no vayne fayth no false opinion of fayth no fonde ymaginacion of fayth no deade fayth â—o ydle fayth but a substancial thyng euen a sure belefe of thynges that are to be hoped for and a profe experience or knowledge oâ— thinges that are not sene This faith then is the iustrument wherby we fele and are certayne of heauenly thynges that oure corporall eye can not se Nowe because none other vertue can so apprehende the mercy of god nor certifye vs so effectually of oure saluacion as this liuyng fayth doeth therfore hath the scripture imputed oure iustification before God onely vnto fayth among all other vertues Not without other vertues folowyng but without any other worke or deede iustifiyng This is the fayth of Christ whiche all the scripture speaketh of This is the fayth that saint Paul preacheth to iustifye in the sight of God as sainct James teacheth that workes iustifye in the sight of menne and that it is but a dead fayth whiche hath no workes This is the fayth without the whiche it is impossile to please God and of the whiche whatsoeur proceadeth not is synne This is the fayth wherby God purifieth our heartes and whose ende is saluacion This is the fayth that worketh by charitie or godly loue and is of value before God This is the fayth wherby the holy fathers whiche were afore Christes inâ—â—rnacion dyd in spiriâ— eate and drynke and enioy the same mercy of God in Christ that we are
partakers of To be shorte this is the same fayth â–ª whereby God saued those hys electe of whom sainct â–ª Paule maketh mencion in the foresayd Epistle to the Hebrues and â—eherseth many godly fruites of the same in their conuersacion This then is no newefangled fayth â–ª no straunge fayth no fayth inuented by mannes brayne but euen the same that Gods holy spirite teacheth in the infallyble trueth of his scripture and that Adam Abel Enoch and all the other seruauntes of God were saued in Why do men therfore either call it a newe fangled fayth or reporte euyll of vs for settyng it furth Why I feare me this is one cause The olde fayth that all those seruauntes of God had whoÌ„ the Apostle nameth in the eleuenth chapiter to the Hebrewes and a lyfe and coÌ„uersacion ioyned vnto it whiche was riche and ful of all good workes Therfore seyng there be so many bablers and pratlers of fayth and so fewe that bryng furth y â— worthy fruites of penauÌ„ce it geâ—eth to the worlde occasion to reporte of vs that our fayth is but new fangled They se vs not fall to labour and takyng of paynes as Adam dyd They se not the righteousnesse and thankefulnesse in vs that was in Abell They se vs not walke after the worde wyll of God as Enoch dyd They se vs not take Gods warnyng so ernestly as Noe dyd They se vs not so obedient to the voyce of God nor so wâ—â—â— willyng and content to leaue our frendes to forsake oure owne wylles oure owne laÌ„des and gooddes at Gods callyng and dwell in a straunge countre to do goddes pleasure as Abraham dyd They se that we chose not rather to suffre aduersitie with the people of God then to enioye the pleasures of synne for a seaâ—on They se vs not esteme the rebuke of Christ or trouble for his sake to be greater riches â–ª then al y e treasures of this world as Moses dyd To be shorte they se not in oure garden those swete floures and fruites â–ª of Gods holy spirite whiche were in them that had the olde fayth Ashamed may we be therfore as many of vs as either wryte teach preache speak or talke of the olde fayth if we endeuoure not our selues to haue those olde heauenly vertues that were euer plentyfull in all Goddes true seruauntes in euery one I meane accordyng to his callyng Not that it is euyl to teache or talke of the true olde sayth but this I say because that accordyng to the doctryne of sainct James they are but disceyuers of them selues that are not doers of Gods worde aswell as hearers therof And through suche slender receiuyng of Christes holy gospell it is nowe come to passe that like as we haue nede of suche an Apostle as was holy S. Paule to rebuke this vayne confidence that men put in their workes and to tel vs that no worke of our doyng but fayth of Gods workyng doth iustifye vs in his sight Euen so haue we no lesse nede of suche another Apostle as was holy sainct James to rebuke this horrible vnthankefulnes of menne that professyng theÌ„ selues to be christeÌ„ to holde of Christes olde fayth are yet dead vnto all good workes receyue not the worde of God in mekenes cast not away all vnclennes and maliciouenes are swytâ— to speake to talke to iangle and to take displeasure are forgetfull hearers of the worde and not lyuers therafter boastyng them selues to be of goddes pure and vndelyled religion and yet refrayne not their tonges from euyl visite not the poore the frendles and the desolate in their trouble neither kepe them selues vndefyled from this worlde Reade the fyrst Chapiter of his Epistle What occasion might suche an Apostle as holye sainct James was haue to wryte another yea a sharper epistle seyng so many pretendyng to be of Jesu Christes old fayth are yet so parcial haue such a carnall respecte of personnes are not riche in fayth dispise the poore practise not the lawe of godly loue talke and iangle of fayth not hauyng the workes therof clothe not the naked healpe not the poore to their liuyng regarde not theyr necessitie haue but â–ª deade fayth declare not by good and gâ—dly workes the true and olde fayth of Chryst are but vayne beleuers haue not the effectuous the workyng and liuyng fayth that Abraham and Rahab had Reade the seconde Chapiter of his Epistle Howe would holy sainct James reproue these bryngers vp of straunge doctrines blasphemers bacbyters belyers of good men false teachers against goddes truth dissemblers with the same cary fyre as they say with the one hand and water in the other pretende to belearned and yet bryng not furth the workes of good conuersacion in mekenes out of goddes wysedome but in fro wardnes and out of carnall doctrine Howe would he take vp these that delyght in malyce and stryfe belye goddes trueth are geuen to yearthy fleshely and deuelishe wysedome are vnstable ful of al euyl workes are not in the scole of Gods wysedome and lernyng are not geuen to vnfaynednes of heart are not peaceable are churlishe vneasye to be intreated c. Reade the third chapiter of his Epistle What would suche an holy Apostle say to this wicked world wherin a great nombre pretendyng to be Chrysten men are geuen so to quarelyng and fightyng to voluptuâ—usnesse and inordinate lustes to enuye and indignacion to vnlawfull spendyng and consumyng of that they may get to aduoutrye to the dispâ—syng of holy wedlocke to shamefull vâ—clennes either not willyng to mary or els puttyng awaye theyr wyues for lyght occasions and for satisfiyng of theyr owne triflyng lustes â–ª fallyng in loue with the vayne frendshippe of this worlde takyng parte against God yea where as by their profession othe and allegiaunce whiche they owe to their moost high soueraigne the kyng of heauen they should in a vertuous conuersacion mayntayne al godlynesse are become euen enemies suppressours and ouerthrowers therof aswell thorowe their obstinate and cruel resistyng of Gods worde as by other wicked examples of their vycions and fylthye lyuyng what wolde holy S. James saye to suche vnthankfull belyes that knowyng the trueth lyue of such a sorte wolde he spare them though they were neuer so ryche and welthy Reade the fourth chapter of hys epistle and the fyrst parte of hys fifth chapter and ye wyll iudge the contrary Wherfore moost deare Readers who soeuer of you hath bene slacke to folowe the good lyfe and godly conuersasion that S. James and all the other scriptur besyde requyreth to be in theÌ„ which professe the olde fayth let hym take better holde turne agayne to the trueth and folowe that louynge exhortacioÌ„ which holy S. James maketh in the later ende of his epistle And yf he haue at the firste not enclyned to Gods worde nor receaued it vnfaynedly in mekeuesse nor submitted hym selfe to be ordred therby and to caste awaye all vnclennesse â—cÌ„ But
hath happely suffred it promoted it set it forth or taken a pretence of fauoure and loue to it for some other purpose as to opteyne any carnall profit gaynes or lybertye by it let hym not but holy S. James or anye other true messaunger of God to the paynes of rebukynge hym for so doynge let hym rather enter in to hym selfe reproue hys owne faulte and abuse in that behalf abhore it in any wyse be angrye displeased and discontent with hym selfe soryeâ— repentaunt for it shame not to aske God mercy and by good workes from hens forward to laboure that the glory of god and worshippe of his trueth maye be preferred and set vp whiche he by suche hys vnchristen liuying hath in tymes past caused to be hyndred In conclusion Though ther be neuer so many that recante and denye gods holye worde ether in ther lyuynge conuersacion or in their wordes wrytyng or preaching yet as many of vs as are entred in to the scole of that wisdome which is froÌ„ aboue let vs be true scolers of the same and dede let vs eueÌ„ entre in to the nature and kynde therof whiche as S. James sayeth Jaco 3. is pure peaceable gentle and easye to be intreated full of mercy and good frutes without iudginge and symmulation Which thinge yfwe do theÌ„ shall we folowe no filthy doctryne ner counteerfeyted wisdome then shall we be no breakers of peace then shall we be as glad to forgeue as we wolde beforgeuen glad to be refourmed ryche and plentifull in the workes of mercy and good frutes of the olde faith then shall she be no quarellpykerrs or dissemblers wyth anye man Then shall we not onely befounde the maynteners of peace and all good ordre but peaceably also and in all gentle maner shall we both in worde dede sowe sprede abrode and shewe the frute of that righteousnesse which commeth onely of God thorow Jesus Christ Yf any of them that are gone of hye or lowe estate pretending to be maynteners fauourers setters forth or scolers of christes doctryne hath in any condicion dyssembled therwith fallen from god â—mysbehaued hym selfe in the effaires of hys prynce mysgouerned his housholde mayne teyned ryole vyce and synne or brought the good worde of God in to any euell reporte by hys vngodly conuersacion as I feare me it be to true let vs beware by suche mens fall Let vs not receaue the grace of God in vayne For lyke as they that harden their hertes at Gods worde and spurne wilfully against it are sure of their damnacion except they repent Euen so they that dyssemble withall shall fynd their iudgement Wherfore let vs that haue receaued the olde true fayth of christ not onely â—â— content to abyde any storme or trouble for it yee to be mocked scorned persecuted and put to death therfore yf it so please God but also vnfaynedly euery man to hys power in hys hert by feruent prayer in hys mouth by good wordes and in all hys body by vertuous conuersacion and good Christen workes helpe and laboure that the blessed worde of god maye haue the due honoure belongynge there vnto and that the same which it hath lost thorow the vngodly behaueour of some maye thorow the grace and goodnesse of God be wonne agayne in oure good lyuynge That God maye haue of vs better seruauntes oure Prynce truer subiectes and our neyghbours more vnfayned louers then many haue bene before vs Amen Here endeth the Prologe To the Readers For your better instructioÌ„ gentle Readers ye shall vnderstonde that where as in thys boke there be many whole sentences of the Byble alledged and rehearsed All waye for the moost parte at the beginnynge of euery such senteÌ„ce ye fynde thys crosse and such a starre at the ende therof to the intent that the texte of holy scripture in this boke may the better be noted and knowne An euident declaration oute of the holy scrypture that the Chrysten fayth hath endured sens the begynnyng of the worlde and that thorowe it only all wertuous men pleased God and were saued I Suppose playnly that many symple Chrysten men wyll not a lytle wonder at thys myne interpryse they are so persuaded and thynke the Chrysten fayth dyd fyrste begynne vnder Tyberius the Emperour for asmuche as out of the Gospell of Luke it is certayne that in the fyftenth yeare of Tiberius Johan the Baptyst beganne to preache the gospell and all hystories saye wyth one accorde that in the .xviii. yeare of Tiberius Jesus Chryst dyd suffer Now it is true that all the prophecyes were then fyrste fulfylâ—ed and the true saluacyon perfourmed yee frome that tyme forthe were all the gloryous treasures of Chryst so rychely declared and poured out amonge all people as they neuer were afore Not wythstandynge the same saluacion in Chryste Jesu was promysed longe afore and so opened to the holy olde fathers that they haue had no lesse syght of Chryst Jesus in the sprete theÌ„ we and put theyr truste in hym aswell as we thoughe amonge vs it be cleare and opon or perfourmed and fulfylled that amonge them was some what darker and therfore loked for wyth hartes desyre as a thyng for to come Moreouer it is not I that fyrste brynge forth thys meanynge concernynge the antiquite or oldnesse of oure Chrysten fayth For the holy byshop Eusebius CesarienÌ„ whyche lyued aboue .xi. hundrethâ— yeare agoo and lykewyse manye otheâ— Chrysten doctours hath a so taughte and wrytten the same more clearly before me For Eusebius in the fyrst boke de ecclesiastica historia sayeth planely All they that in theyr estate ar noted accordyng to their generaâ—yons to reken backwarde from â–ª Abraham vnto the fyrst man though they had not the name of Chrysten men For at Antioche certayne yeares ofter the asceÌ„sion of Chryste was that name geuen to the faithfull Act â–ª xi Yet as pertaynyng to relygyon and substaunce they were all Chrysten For yf thys word Chrysten be asmuch to saye as one that putteth hys truste in Chryst and thorow hys doctryne fastened vnto fayth vnto the grace and ryghteous nesse of God doth cleaue wyth all diligeÌ„ce to gods doctryne and exercyseth hym selfe in euery thyng that is vertuous Then verely those holy men whome we speake of fyrste were euen the same that Chrysten men boaste them selues now to be All these are the wordes of the for sayd olde christen doctours But to the intente that no man shall thynke howe that we buylde vpon men and vpon a straunge foundacyon Therfore wyll we fyrste declare oure mynde oute of the scrypture and alledge some what more for the better vnderstandynge of the matter ¶ Of the goodnesse of god and wickednesse of man GOd whych hath euer bene suffycieÌ„t to all perfection nedeth nothynge of the creatures to hys perfectnesse onely of hys own kynde and nature whyche is good that is to saye of hys owne grace and mercye yee euen bycause he woulde do
Jordan whaÌ„ Christ was baptysed Thys is my deare beloued sonne in whome I am pacified or reconcyled Besydes thys the Lord gaue vnto Noe certayne lawes but none other then euen soche as he had geuen to hys fore fathers and written in their hertes The first pertayneth to mariage and bringynge vp of chyldren in the whiche is comprehended all that is written concernyng nurtour clenlynesse and temperaunce of care and bryngynge vp of chyldren in the feare of God vertue obedience and lerninge The seconde forbybddeth violence and diseate namely that no man shall eate bloude For it is a figuratyue precepte commaundynge that no man get hys lyuynge by murthur by oppressyng the poore by vsury by extorcion by falshode and disceate Moreouer all thynges lyuynge were subdued vnto hym and all meates were permitted hym In conclusion what soeuer concerned to loue God and their neyghboure the same is here renewed vnto Noe and his chyldren and requyred of them Of Noe came afterwarde all people yea amonge hys thre sonnes Japhet Sem and Cham he had both the sede of God of the froward serpent that is soche as had respecte vnto God and them also that regarded the deuell Of Cham came the Egipcians Assyrians Babylonians by and frome whome sprange ydolatrye offryng to ymages and frome whome false religion came vp first and was brought in amonge other nacions by the helpe of the olde serpent as amonge the Grekes Romaynes and other people By this is it good to vnderstande that our holy Christen faith is elder then anye other For here maye we se clearly that after a thousand and certayne hundreth yeares almoost in the eight hundreth or nyne hundreth yeare came vp the first begynnynge of the Heithens beleue offrynge to ymages and yet came it of wicked cursed men For cursed Cham was the begynnynge of the EgipciaÌ„s and Nimroth the vngodly extorcioner and tyrauÌ„te was the first founder of the kingdome of Babilon which kyngdome with the buyldinge of a mightie tower set forth his pryde Neuerthelesse the hande of God declared it selfe immedyatly as it is red in the eleuenthe chapter of Genesis Summa in the generation of Cham had the serpent great power howebeit in the posterite of Japhet also of whome the Almaynes come and in the posterite of Sem he had hys ysâ—ue lykewyse Of the progenie of Sem were borne AbrahaÌ„ Isaat and Jacob. Gene. xi And as it is sayd afore the syncere fayth was somewhat darkyned in Caldea therfore dyd God call Abraham out from the ydolatrie and renewed wyth hym the old true Christen fayth begonne wyth Adam and sayde Genesis .xii. Get the out of thy couÌ„tre and from thy kynred in to a laÌ„de that I wyll shewe the and I wyll blesse the and make a greate nacyon of the. And in the shall all the nacion of the earth be blessed Item in the. xxii Chapter speakethe God yet more clearly and sayeth In thy sede shall all the nacyons of the earthe be blessed Thys dothe Paull declare in the iii. to the Galathiaus and sayeth In thy sede whyche is Christe Therfore was the same now an other renewyng of the promesse of Christe the blessed sede For fyrst whaÌ„ he promised vnto Adam afterwarde was the promes renewed wyth Noe and now wyth Abraham And al thys now is but one promes one sauioure and one fayth AbrahaÌ„ also beleued in Jesus christ and was saued by fayth For Jesus christ sayeth hym selfe in the eyghte Charter of Johan Abraham sawe my daye and reioysed What is now the daye of Chryste but the clearnesse of y e holy gospell This lyght had he not bodely but sawe it wyth the eyes of fayth and the same made hym ioyfull and saued hym For Chryste is the true ioye of troubled consciences Thus became Abraham the father of all faythfull beleuers Roma iiii And yf we beleue and do as AbrahaÌ„ dyd then are we Abrahams chyldren and shall rest wyth him in hys bosome eueÌ„ in the kyngdome of God Luke .xiii. xvi xix Mat. viii Paull also to the Galathians in the .iii. chapter sayeth Yf ye be Chrystes then are ye Abrahams sede and heyres accordynge to the promes Out of thys fayth in Christ dyd AbrahaÌ„ ChristeÌ„ workes For with a good wyl left he hys own natyue countre all ydols and all ymages all mysfortune honger miserye toke he paciently he was not harde agagynst Loth hys neuye but ioparde his body and lyfe for the oppressed he was liberall mercyfull harberous he prayed ferueÌ„ty vnto God for the poore synners he suffred oppresion violence wronge and for Gods sake also he thought to sacrifice and offre vp hys own moost dearly beloued sonne Isaac Summa there is no reasonable good Christen worke but thou seyst it in y e lyfe of AbrahaÌ„ Therfore to vs also for an ensample of oure fayth and conuerâ—acion he is set forthe of the Lorde hym selfe and hys apostles thorow out the new Testament Here also is it manifest that our holy faith is elder then the Jewish faith For the Jewes do boaste them selues of the Circumcision and because they are called Jewes and Israel and that the lawe the presthode and the gods seruyce was geuen vnto them And yet Gene xv and .xvii. and Roma iiii is it euydent that AbrahaÌ„ was gods frende and iustified or made righteous or euer he was circuÌ„cysed For whan he was circuncysed he was 99. yeare old Gene. xvii Nowe was the promes made vnto hym many yeares afore The scripture also sayeth planely Abraham beleued God the same was couÌ„ted vnto him for righteousnesse Genesi xv So was it many yeares after or euer Israel Juda was borne of whome they haue taken their name The lawe also was geuen 430 yeares after the promes as Paull made the rekenynge Gala. iii. It foloweth therfore that oure christen fayth is 2048. yeares elder then the CircuÌ„cision and. 2449. yeare elder then the lawe the presthode ceremonies of the Jewes For from Adam vnto the floud were 1656. yeares And froÌ„ the floude vntill the departynge of Abraham out of Caldea 363. yeares From that tyme are rekened 430. yeares vntyll the departynge of Israel out of Egipte And on the. 50. daye after the departinge was the lawe geuen vnto Israel vpon mounte Sina Exo. 19. 20. And after certayn dayes was the presthode ceremonies appoynted them Where as God then made a couenaunt with AbrahaÌ„ whan he ordeyned the circuncision It serueth more to the coÌ„firmacion of oure holy christen faith then to the mayntenaunce of the Jewish ceremonyes Isaac and Jacob were Abraham chyldren not onely after the flesh but also after the sprete For they had the fayth of their father and graundfather Abraham put their trust onely in god thorow Jesus Christ and lyued a sober vertuos lyfe Of thys doth the scripture beare them recorde thorow out Jea Jacob whome the Lorde also called otherwyse Israell of whome
the worlde begynnynge of all nacions and of the Patriarkes and olde ryghteous seruauÌ„tes of god of theyr faith and conuersacion of the promises workes â—e god The same wrote he as he was inspired of the holy goost and as he had receaued of olde fathers and somwhat as he founde in the bokes of the Egipcians For Moses was excellently well lerned in all wysdome of the Egipcians as Steuen doth wytnesse of hym Act. vii The other thre bokes wrote he of hys owne tyme accordynge as he hym selfe was present sawe and knewe And specially the seconde koke concernynge the departynge out of Egipt how the people of god were oppressed in Egipte howe the Egypcians were punyshed how Israell was delyuered receaued the lawe and set vp a tabernacle wyth a gorgious seruynge of God In the thyrde boke whych is called Leuiticus are wrytten the spirituall lawes namely suche as concerneth the preestes and the presthode theyr office lyuynge knowlege sacrifices solempne feaste dayes rytes ceremonies and suche lyke In the fourth whyche is called Numeri he wryteth at length how they went thorow the wyldernesse and came to Jordane wyth a rehearsal of theyr ordre and nombre of theyr murmurynge also and punyshment and of certayne victories wyth a remembraunce of certayne lawes and statutes Besyde all thys he made yet an Enchiridion and summe of all the Actes of hys tyme and of the lawe of God whyche is called Deuteronomium the same coÌ„maunded he to be layd in the Arke at the moc oÌ„ of God and that it shulde be red vnto all the people as it is mencioned Deut. xxxi And in these fyue bokes geuen vs of God by Moses is the whole grounde of oure holy faythe For all the Prophetes afterwarde grounded them selues vpon the same and wrote therout lyke as afterwarde our Lorde Jesus and the Apostles poynte vnto Moses Nether dyd euer any ryghte wyse man of vnderstandyng and that feared God doute any thynge or blaspheme suche scriptures And from suche true seruauntes of God haue we hytherto receaued our matters in wrytinge Thus much haue I sayd concernynge the lawe howe it is no newe thynge but euen the onely wyll of god but now compre hended in wryrtynge Moreouer that all the law poynteth vnto Christ and that all men of ryght vnderstandynge whyche lyued vnder the law were Christen For manifest is it that Paull sayde Roma x. Christ is the ende of the lawe to iustifie euery one that beleueth And Galathia iii. Or euer faith that is to saye Christ came we were kepte and shut vp vnder the law vnto the fayth whyche shulde afterwarde be declared Thus was the law our scolemaster vnto Christ that we might be made ryghteous by faith All thys I suppose wyll be new and starunge in many hertes neuertheles I truste that all they whyche haue vnderstandyng do se and knowlege that thys is the true olde ryght and godly Dyuinite and Theologye whyche ascrybeth all honoure vnto god the father thorow oure Lorde Jesu Christe in the holye goost To whome be glory and prayse for euer Amen ¶ All vertuous kynges and the people of Israell trusted vnto Christ and not to the lawe AFter that the law was geuen and the gods seruice set vp Moses the seruaunt of God dyed beynge an hundreth and twentye yeare olde and at the commaundement and commission of God he lefte gods people to be ruled and gyded by the faythfull valâ—auntâ— Josue whyche also was a figure of oure Lorde Jesu For lyke as it was not Moses but Josue that brought the people in to the lande of promes Euen so are we brought in to the eternall reste not by the workes of the lawe nor thorow our own deseruing but by the grace thorow Jesus Christ lyke as it is also wyth many wordes expressed of holy Paul Heb iiii This Josue no doute dyd kepe maynteine and defende gods fayth and religion with the sprete and vnderstandynge thereof and taught other to keye the same â–ª lyke as he thoroâ—e gods inspiration receaued it of the fathers by Moses Whyche thynge thoughe it be euydent in many poyntes yet is it manyfeste specially by thys that he wolde not suffre the chyldren of Rubâ—n and Gâ—d and the halfe tribe of Manâ—sse to set vp and haue another auture beside the onely autare that the lord had appointed them For here in as it is mencioned afore was figured the vertue and perfectnesse of the onely crosse death and sacrificyng of Jesu Christe Therefore wolde not Josue that any thynge shulde be set check mate wyth the cross and oblacion of Jesu Christ but that all honour of cleÌ„synge and forgeuenesse of synnes shulde be ascribed onely vnto hym Where as Josue now and other iudges rulers princes and kynges of Israell after hym vsed sore great warre stroke many horrible battayles destroyed muche lande and people and shed mens bloude without measure he dyd it as a chefe head and as an instrument and vessell of God at the commaundemente of God whyche wolde so punyshe the ydolatrye the great synne blasphemy of the vngodly whych he had longe suffred and exhorted them to amendement but for all hys pacient abydynge they woulde not conuerte Those now dyd he rote out thorowe the swerde of hys beloued frâ—ndes somtyme delyuered he hys people wyth the swerde of the ryghteous and saued them from the haÌ„de of theyr enemyes For because of the synnes of hys people he gaue them ouer somtyme in to the hande of theyr enemies to nurtoure and correcte them wyth the rod then fell the people of God â—â—ede before theyr enemies and were subdued and opprest of the vngodly tyll they knowledged their synnes called vpon god and amended puttynge their truste in good onely thorowe the blessed sede worshyppynge hym onely callynge vpon hym and honourynge hym accordynge to hys worde castynge a waye straunge god seruyce and ydols that shamefull blasphemous and vn godly lyuynge Then sente he them hys helpe and delyuered them in hys power by the ministration of hys appoynted captaynes And soche warrynge delyuerynge and punyshinge was no fleshly vnfaithfull worke whome no man oughte to folowe as some beynge wrapped with the vnstedfast sprete of the Manichees and Ana baptistes do meane For Paul expresseth clearly And what shall I saye of Gedeon Barach Samson and Jephthae Dauid and Samuel and the Prophetes whiche thorow faith subdued kyngdomes wrought righteousnesse opteyned the promyses stopped the mouthes of Lyons quenched the violence of fyre escaped the edge of the swerde of weake were made stronge became valeaunt in batayll turned to flyght the armyes of the aleauntes Hebre. xi All which workes the holy Apostle prayseth and commendeth as excellent workes of faith Therfore are they no workes of the flesh nâ—ther is it now contrary to the holy faith yf Christen rulers delyuer their innocent people whome God hath subdued vnto them from wrongfull violence and defende their libertye
righteousnesse house and lande or punyshe the shamefull blasphemers ydolaters and persecuters of the holy fayth and not suffre them to haue all their malycious wyll Neuertheles thys must be done by them to whome god hath committed the swerde For thus sayeth the Lorde Who so taketh the swerde shall perishe thorow the swerde Matthe .xxvi. But specially in the battayls of gods people and of the vnfaytfull it commeth to pas and is expresly set before our eyes that god sayde to the serpent at the begynnyng Genesi iii. I wyll put enemyte betwene thy sede and the womans sede For the righteous are the sede of Christe the vnrighteous and vnfaytfull are the sede of the deuell Betwene these now se we greate discorde but specially thys that the faythfull do alwaye treade the serpente on the headde though they them selues also be bytten in the hele For the right faythfull beleuers afore the birth of christe in the tyme of the promes had no lesse trouble and persecution not onely because of synne but also for righteousnes and faythes sake then the faythfull after Chrystes byrth in the tyme of grace and perfectnes Therfore haue they small knowlege of the doinges of the faythful which saye that the people of olde were a victoryous people and gouerued corporally but that the people after Christes comminge are borne to suffre and to no victory or gouernaunce Neuertheles in these wonderfull tymes in the whiche gods people hadde now victory and anone were subdued and oppressed the true fayth continued vpright and vnblemished from Josue forth thorowe out all the iudges vntyll the tyme and raigne of Dauid Dauid also was a man that suffred moch thorow dyuerse and long trouble thorow miserable distresse and vexacion and thorow sore persecution without ceâ—ssynge beynge proued tryed and prouoked afore he was kynge Wherof the bokes of Samuel and the more parte of the Psalmes beareth recorde But after that he was promoted vnto the kyngdome by God whiche sayde I haue founde a man after myne owne hert he auaunced set forth and magnified the true fayth righte delygently Here also to the honoure of oure Lorde Jesu Christe wyll I shortly and by the waye declare what knowlege and faith thys noble kynge and prophete had of our Lord Jesu Thys wyll I do with the declaracion of the .c. xi Psalme whose wordes are these The Lorde sayde vnto my Lorde Syt thou at my ryght hande tyll I make thyn enemyes thy foote stole In the fyrste verse Dauid knowlegeth the personnes in the holy Trinite the godheade also and the eternall kyngdome of Christe Thus lykewyse dyd our Lorde Jesus Christ vnderstonde and alledge thys verse in the Gospell Mathe .xxii. knowledgynge two of the personnes in the one onely godhead For he sayeth The Lorde sayde vnto my Lorde Now is it certayne and vndenyable that he which speaketh he to whomought is spoken are not one but two personnes Yet is ther but one Lorde and god and they both the father that speaketh and the sonne to whome is spoken are the Lord therfore are they one of one substaunce and beynge they very true god Nether is the sonne lesse then the father There can also none be a father except he haue a sonne or a chylde Now is the euer lastyng father God therfore is the sonne also euerlastynge There is also but one onely euerlastinge without begynnynge Both the father and the sonne are eternal without begynnynge therfore are they one onely true God with the holy gooste Lyke as Johan also sayeth In the begynnynge that is to saye from euerlastinge was the worde and the worde was with God and the worde was god And immediatly therafter sayeth he that the worde is Jesus Christe our Lorde For it foloweth The worde became fleshe Therfore doth Dauid also call the sonne of god specially hys Lorde sayenge The Lorde sayde vnto my Lorde And therfore calleth he Christe hys Lorde because he confesseth and beleueth that he is hys very naturall Lorde and god as Thomas also dyd knowlege My lord and my god Joh. xx Afterwarde calleth he hym hys Lorde because that after the nature of man he shulde be borne out of hys loynes For thorow out all the scripture is our Lorde Jesus called the soÌ„ne of Dauid And thus bothe Dauid knowlege two natures in Christ the nature of God and the nature of man That the kyngdome of Christ shall last for euer and that the kynde and nature of man shalbe exalted aboue all heauens aâ— Paul saieth hâ—b ii Dauid testifieth witâ— these wordes Syt thou at my ryghte haÌ„de tyl I make thyne enemies thy foâ—e stole For Marke sayeth in the .xvi. Chapter The Lorde was taken vp in to heaueÌ„ anâ— sytteth at the ryght hand of God â–ª Of thiâ— also fynde we i. Cor. xv Now he must â—â— des be very God in dede whyche reyâ—nethe for euer and to whome all enemâ—es muste be subdued yâ—a cast vtterly vnder hys fete Nowe foloweth the secondâ— verse The Lorde shall sende thy myghtye staf out of Syon thou shalâ— be Lord eueâ— in the myddes amonge thyne enemyes Here speketh he of the preaching of the holy Gospell and how the worlde shulde be conuerted vnto Christe and Chryste to reygne in the myddes of the worlde In the fyrste verse is spoken of the eternall kyngdome that he is very God lyuynge and reignynge for euer not onely in thys tyme but also after thys tyme eternally Bu here speaketh he specially of the kyngdome where as he reygneth here benethe thorow the Gospell For the staf the scepter the rodde of Chryste is the holy Gospell euen the power of god whych saueth all that beleue Roma i. Whyche maketh Christes enemies frendes and smyteth them downe that wyll not coÌ„uerte so that Chryste hath dominion and victory euen in the myddes amonge hys enemies It is he that wyth the spirite of hys mouthe slayeth the Antichristes Thys hys worde also and preachynges of the Gospell came forth fyrst from Syon or Hierusalem as Esaye Micheas Luke doth testifye Now foloweth the thyrd verse In the day of thy battayll or armye shall thy pâ—ople be well wyllynge the dew of thy byrth is vnto the in an holy maiestye oute of the wombe of the cleare mornynge Here with doth Dauid describe the glorious and victorious fayth of the christeÌ„ For whan the Gospell is preached there aryseth a conflicte betwene faith and infidelite betwene the sede of Christ and the serpent betwene ydolatrye and true godlynesse And the vnbeleuers persecute the Lorde Christe in hys membres that is to saye the faythfull but they are well conteÌ„t vtterly to geue ouer body honour and goodes theyr bloud and lyfe for gods truthes sake For the martyrs and they in the prymitiue Churche beynge gathered together of the Apostles and after the Apostles tyme haue thus kepte trueth fayth towarde the Lorde Christ and were wyllynge to dye â—or knowlegynge hym Afterward
describeth he also in the foresayde verse the pure and holy Conception and byrth of our Lord Jesu Chryst And thys doth he wyth a goodly similitude sayeth Thy byrth shalbe holy and very excellent not vncleane as the byrthe of other men For lyke as the dew out of the cleare heauen out of the fayre mornynge is borne as it wereout of a mothers wombe EueÌ„ so also shalt thou be borne holy and cleane of an vndefyled virgin Wherof thou findest more instruction Luke i. The Lorde hath swome and it shall not repeÌ„t him thou art prest for euer after the ordre of Melchisedech In thys fourth verse descrâ—beth he the office of Jesu Christ how that he is ordeyned of God to be one onely preist for euer whych shuld offer vp hym selfe for the synne of the world and alway appeare in the syght of God the father and to praye for vs. All thys doth holy Paull declare at large to the Hebreues in the .v. vii viii ix and. x chap. And specially in thys verse is grounded all that is red thorowe out the scripture of the merites of Christ of the forgeuyng of sinnes of righteous making of beynge mediatoure and that he alone is the onely saluation aduocate satisfaction and ryghteousnesse of the faythfull The Lorde is at thy ryght hand he in the tyme of hys wrath shall wounde euen kynges Thys fyfth verse teacheth howe God wyll ener more and more stand on hys soÌ„nes syde further hys cause and brynge downe and destroye those kynges princes and Lordes that wyl not amende and beleue in Christ but wyll rather prouoke his wrathe then â—elyre hys grace Whyche thynge Herodes Nero Domicianus Maximinus and Julianus haue proued Yet foloweth the syxte verse declarynge the fyfth He shall iudge amonge the Heythen and fyll all full of deed bodyes and smyte the heade on the wyde grounde Christ is also preached vnto the HeitheÌ„ and reigneth among theÌ„ but many wythstande Chryste and them dothe he iudge And lyke as a kynge ouercommeth hys enemyes wyth a battayle and couereth the whole playne wyth deed bodyes visiteth also and smyteth the head of the warre the head cycie of the enemies EueÌ„ so doth Christ to his enemies and destroieth their power and kyngdome All whych thynges we haue sene in the olde vnchristeÌ„ empyre of Rome and in many other potentates and powers But specially he breaketh the head of the olde serpent accordyng to the promes Gene. iii. And at the laste shall he come to iudge the quycke and deed and destroye hys enemyes for euer Out of the broke in the way shall he drynke therfore shall he also lyfte vp the heade Fynally and in the seuenth verse he describeth the passion of Christ and his glory In the waye sayeth he that is in hys lyfe whyle he is in thys miserie He shall drynke oute of the broke that is he shall suffer be ouercome For to drynke out of the cuppe is asmuche as to suffer But to drynke oute of the broke is to be altogether full of trouble to be vexed and â—ormeÌ„ted wythoute victory and vtterly to be ouerwhelmed wyth a broke strong streame of troubles Thus was it hys mynde to declare the passion of Christ After the passioÌ„ foloweth the glory wyth the resurrection and ascensioÌ„ Paul Philip. ii speaketh of both and sayeth Chryste humbled hymselfe and became obedieÌ„t vnto death euen the deathe of the Crosse Wherfore God hath exalted hym and geuen hym a name whyche is aboue all names c. Thus muche be spoben of thys Psalme and of Dauids vnderstandyng â—hych he had of Christ Jesu and of the christeÌ„ faith Upon thys I maruayll yf after so euidente testimonies there be yet any man whych perceaueth not that Dauids faith and vnderstandyng of Christe was euen one fayth and vnderstandynge wyth the fayth that we knowlege and say I beleue in one God father alymightye c As it is in the xii articles of the Chrysten faythe For the holy trinite in one godheade doth he knowlege not onely here but also in the .xxxiii. Psalme sayenge Thorowe the worde of God were the heaueÌ„s made and all theyr power thorow the sprete of hys mouth For certayne it is that there is but one onely God maker of heauen and of erth but here is the trinite called Lord or God worde and sprete Nether is there any thynge in the Articles of the beleue concernynge the Godhead and manhode of Christ of hys concepcion byrth passioÌ„ crosse and death of the resurrection asceÌ„sion and iudgement but ti is clearly comprehended here in thys Psalme The articles of the holy churche of forgeuynge of sinnes the resurrectioÌ„ of the fleshe and an euerlastynge lyfe are conteyned in thys Psalme and are treated vpon yet more clearly and wyth many moo wordes very substantially in other Psalmes of Dauid Therfore had he our holy fayth knowleged the same was saued therein and of all holy meÌ„ was called the father of christ wyth hye commendation bycause of the promes that was made vnto hym Moreouer all the holy Prophetes folowynge had respecte vnto Dauid as to another Moses and toke many thinges out of his wryttynges For there is scace any other that so clearly wrote of the cause of christ as thys prophet Dauid and therfore hath he honoure and prayse aboue other in Israel Of whome thou readest also â–ª Eccle. xlvii Such fayth and confidence in God thorow Jesus Christ had Dauid oute of the holy goost and out of the doctrine of hys Prophetes Samuel Nathan Gad and of other hys preistes whych also had the same of God and of the holy fathers specially of Moses And no doute he desired the honoure of God and of hys soÌ„ne not to kepe it onelye hym selfe but also muche rather to requyre it of all hys people Wherfore no doute he set vp and furthured thys hys fayth and religion amoÌ„g all hys men of warre kynstolke in al hys courte Edominion before the whole congregation and in all hys kyngdome soâ— diligently ernestly and feruently that afterwarde certayne hundreth yeares they whych beleued ryghte lyued well were praysed for walkyug in the wayes of Dauid theyr father They also that dyd euell and set not forth the true fayth of them is it wryten They walked not in the wayes of Dauid theyr father Of thys hast thou many ensamples in the bokes of the kynges and in the Cronicles Many thynges also were forgeuen the kynges and all the people of Juda for Dauids sake that is for the promes sake mode vnto Dauyd euen for Jesus Christes sake whom Ezechiel calleth Dauid In the. iii boke of the kynges the xv chapter it is wrytteÌ„ thus The hert of Abia was not ryght toward hys Lord God as was the hart of Dauid hys father And for Dauyds sake dyd the Lorde geue hym a lyghte at Hierusalem so that at HierusaleÌ„ he set vp hys sonne and
preserued him For Dauid did it that was ryght in the syght of the Lord and al the dayes of lyfe hys dydde not he shrenke from any thyng that he coÌ„maunded him excepte in the matter of Urias the Hâ—â—hite Thus readeste thou also of Ezechias iii. Regum xviii In the iiii boke of the kynges the .xxv. chapter sayeth he Prophete Afore Josias was there no Kynge that was lyke hym whych turned hym selfe so vnto the Lord wyth all hys hart wyth all hys soule and wyth all hys power accordynge to all the lawe of Moses And afterwarde came there none lyke hym But in the seconde boke of the Cronycles the xxâ—iiii Chapter stondeth the declaracion of the foresayde place after thys maner Josyas reygned at Hierusalem xxxi yeare and dyd that whych pleased the Lord and walked in the wayes of hys Father Dauyd and declined nether to the ryght hande nor to the lyfte For in the eyghte yeare of hys reygne whyle he was yet but yonge euen syxtene yeare olde he begane to seke the god of hys father Dauid Thus muche be spoken concernynge this that Israel and all the vertuous kinges of Juda trusted vnto Chrste and not to the lawe of Moses Who so desyreth the nomber of the yeares he fyndeth .iii. Regum vi euen 480 yeares from the departynge out of Egipte vntyl the fourthe yeare of the reygne of Salomon And from that tyme vntyl the captiuite of Babilon are rekened 419. yeares or there aboutes Altogether make 899 yeares ☞ All holy Prophetes do poynte vnto Christ and preache saluacion onely in hym SOmwhat yet wyll we nowe declare farther coâ—ernynge the tymes of the kynges of Juda and Israell whych in a maner were euen as the tymes of the Judges of Israell For lyke as in the fyrst yeares of Josue god gaue great victory and honoure and afterwarde â—est and peace Euen so were the Israelytes very victorious and tryumphant vnder Dauid had great reste and peace vnder Salomon But lyke as after the death of Josue the honour of Israel decreaced and the departynge away from God folowed wyth one persecutioÌ„ vpoÌ„ another though in the meane tyme they had peace and delyuerers as Othoniel Ehud Barack GedeoÌ„ Jephthae Sampson c. EueÌ„ so dyd the worshyppe of Israell decreace after Salomons tyme. For the ten â—rybâ—s of Israel fell awaye from the house of Dauid only Juda and Ben Jamin helde Salomons sonne Roboam for theyr kynge the other made Hieroboam kynge And so of one kyngdom were made two the kingdome of Israel and the kingdom of Juda The kyngdome of Israell thorow the persuasioÌ„ of Hieroboam chose them another maner of seruynge God Not that they vtterlye denye and refused the God of theyr fathers but they serued him after a straung heythenish maner of theyr owne ymagenyng But afterward they fell the longer the more and farther in to grosse ydolatrye so longe tyll the Lorde suffered them to be roted out and caryâ—d away by the kynge of the Assprians and scatred abrode among all the Heythen The kyngdome and the kynges of Juda were somwhat better howbeit they had some also whych excelled the kynges of Israell and of the Heythen in vngodlynesse For they lykewyse went forth so longe in vnryghteousnesse tyll Nabugodonosor the kyng roted them oute and caryed them awaye vnto Babilon But afore we se that there was a wonderfull combraunce in the eyuyll police and in the religion Sometyme was all ryghteousnesse and true relygion opprest and violence and ydolatrye vsed Somtyme gat ryghteousnes vp againe the ryght true fayth had y â— victory all vnryght and ydolatrye beynge put downe Thys came to pas also in Israell vnder Helyas and kyng Jehu Yet was the ydolatrie and wronge rather punysshed â–ª then any amendement folowynge Lyke as it came also to pas after the byrth of Christ that there were vertuous kynges Emperours whych accordyng to the prophe â—ye of Esaye in the .xlix. Chapter dyd all ryghte ousnesse set vp the fayth of Christ and put downe all yd latrye Agayne there came other that sâ—t vp all vnryghteousnesse ydolatrye persecuted the trueth and at the laste receyued theyr reward coÌ„ueniÌ„et So wayghtie a matter is it to haue good or euell rulers But in these wonderfull alterations and thorowe out all the tyme of these gouernaunces of both the kyngdomes God alway sente hys seruauntes the holy prophetes â—o rebuke wronge and ydolatrye and to teache all ryghteousnesse and true seruyng of God And fyrst after the tyme of Dauid and Salomon vnder whome ther was a great multitude of lerned and holy prophetes For Dauid also and Salomon were excellently endewed wyth the sprete of wysdome and propheâ—ie aboue other meÌ„ these were the chefe mooste famous and oldest prophetes of whom the byble maketh mencion wyth worshyppe Semeias whyche lyued vnder Roboam kyng of Juda Ahâ—as the Siâ—onyte vndâ—r Hieroboam â—zariâ—s the sonne of Obed whyche lyued vnder Asa kyng of Juda Jehu the sonne of Anany whom Baasa the kyng of Israel slâ—w Helias the great prophet and Miche as the son of Jâ—mla lyued vnder Achab and Josaphat Now lyke as in the tyme of â—auâ— there was a great nombre of lerned men â—uen so testifieth the seconde boke of the Cronicles in the .xvii. chapter that in the tyme of Josaphat there were many lerned Leuites and Prophetes Helisâ—us was in the tyme of kyng Jâ—hu and zacharias the sonne of Joâ—ada was vnder Joas vnder whome also he was stoned Neuerthâ—â—s we haue no bokes wrytten anâ— set forthe by these Onely we haue the prophecie of Abdiaâ— whyche wrote his prophecie vnder Achab. Afterward vnder Usia JothaÌ„ Achas and Ezecâ—ias kynges of Juda lyued the moost parte of theÌ„ whose bokes are abrode For vnder these preached and wrote â—onas Oseas Isaias Johel NahuÌ„ Amos Micheas Afterward vnder kynge Manasses wrote Abacuk Under the holy kyng Josias wrote Sophonias Baâ—uch and Hieremye in whose dayes Israell had suche mystortune that Hyerusalem wyth the temple was destroyed and the pâ—ople that remained ouer and peryshed not were caried awaye captyue in to Babylon In the same Captyuiâ—e dyd Ezechâ—el and Daniell wryte theyr prophecies And after the captiuite whan Israel was delyuered agayne and came home to Hyerusalem then preached and wrote Esdras Haggeus zacharias Malachias and Nehemias Besyde these Prophrtes no doute there were other moo of whom no mencyon is made But these are the thefe by woome it pleased God to open vnto vs all that apperteyneth to our saluâ—â—ion And though we had also the wrytynges of the othâ—r â–ª yet shoulde â—e râ—ade no other thynge in them then we fynde in oure owne Prophetes for asmuche as these whome we haue agree so together all in one Now whether they be our own prophetes â–ª whose writiÌ„ges we haue or the other whose wrytinges we haue not Yet haue they all preached the suÌ„me of the doctrine and knowlege the â—ayth that we spake of afore wrote in
one summâ— whych fayth Adam Noe AbrahaÌ„ Mosâ—s and Dauid had And thys dyd they the more euideÌ„tly because they applyâ—d theÌ„ selues to opeÌ„ the lawe and to dryue awaye the mysvnderstandynge whyche was rysen vp among and in the people therfore poynte they euery where froÌ„ the letter vnto the sprete froÌ„ y â— outward sacrifice vnto christ Jesus from all ydolaâ—rye vnto the onely God whyche saueth vs thorow hys mercy only in the blessed sede horowe none of oure deseruinges This dyd Paul se therfore sayde he Roma iii. Thorowe the workes of the law shall no man be iustified in the syght of god For thorow the law coÌ„meth the knowlege of synne But nowe is the ryghteousâ—es of God declared wythoute the lawe for as muche as it is alowed by the â—estimoâ—y of the law the Prophetes The ryghteousnes of God coÌ„meth by the fayâ—h of Jesus Christ vnto al and vpoÌ„ al theÌ„ that beleue So sayeth Peter also in thâ— â–ª â—â— â–ª of the Actes All the prophetes from Samuell thence forth as many as haue spoken haue tolde of thâ—se dayes And in the. â— â–ª chapter â—â—oâ—hys Jesus Christ geue all the prophetes wiâ—nes that whosoeuer beleueth in hym shall thorowe hys name recyeue forgâ—uenâ—sse of synnes Who so now is lerned in the wrytynges of the Prophetes knoweth well that there is nothyng red concernyng the Lord in the new Testament whych the prophetes haue not prophecyed of afore He that is then any thynge iustructe in the Prophetes hathe no doute consydred thys in the new testameÌ„t that the apostles proue all theyr doctrine of the Lorde Jesu out of the lawe and the Prophetes Yea that the Lord hym selfe confyrmeth hys owne doynges wyth the scriptures of the prophetes and that the EuaÌ„gelistes thorow out the holy gospell set vnto the doctrine and miracles of Christ these wordes And this was done that it might be fulfilled which was spoken dy the prophetes Neuertheles for theyr sakes that are not yet instructe I wyll nowe declare the principall articles of our Lord Jesu Christ out of the holy prophetes As touchyng the true godheade manhode of oure Lorde Jesu Christ and that he shulde be borne at BethleeÌ„ in the lande of Jewrye of a pure virgin and maide out of the kynred of Dauid the Prophetes testifie after thys maner Esaye in the. vâ—i Chapter â—ayeth Beholde a virgin shall conceaue and beare a sonne and shall call hys name Emanuell that is to saye God wyth vs. Micheas saieth in the .v. chapter Though thou Bethleem Ephrata arte to small to be rekened amonge the pryncypall cyties of Juda yet oute of the shall there come one vnto me whych shalbe ruler in Israell whose forth goyng is from euerlastynge In the nynth Chapter of Esaye it is wrytten Unto vs is a chylde borne and to vs is geuen a sonne vppon whose shulders the kyngdome shall lye and he shalbe called after hys own name euen the wondefull counsaill geuer the myghty one of Israel the eternall father the Prince of peace hys kyngdome shall increace and of hys peace there shalbe no ende and he shall reigne vppon the seate of Dauid hys father In the. xxiii of Hieremy it is wrytten thus Beholde the tyme commeth sayth the Lorde that I wyl tayâ—e vp the ryghteous blossome of Dauid he shall be kyng and reygne and prospere iudgemente and ryghteousnesse shall he eâ—â—cute vpon earth In thys tyme shall Juda be saued and Israell shall dwell wythoute feare thys is the name wherwythe he shall be named euen God oure ryghteousnes Concernynge the commynge of John the baptist wâ—ych was the fore runner of oure Lorde Christ and prepared the people for hym Hath Malachy wrytteÌ„ in the thyrde chapter after thys maner Beholde I wyll sende my messaunger whych shall prepare the waye before me and the Lord whome ye longe for shall shortly come to hys temple and the messaunger of the couenaunt whome yâ— wolde haue Beholde he commeth sayeth the Lord zebaoth And after warde Beholde I wyll sende Helias the Prophete afore the commynge of the greate and fearefull Daye of the Lorde Of Christes preachynge of the grace of God of the forgeuing of synnes of the wonders also and tokens of the Lorde speaketh Esaye in the. lâ—i Chapter after thys maner The spirite of the Lorde god is vpon me and therfore hath the Lorde anoynted me to preache the Gospel to the meke harted hath he sente me to heale the broken harted to preache delyueraunce to the captyue to open the pryson to suche as are in bondes to proclame the yeare of Gods gracyous wyll and to brynge consolation to all them that are in heuynes In the .xxxiiii. chapter of Ezechiell it is wrytten thus Ouer my shepe wyll I rayse vp one onely shepherde whych shall fede theÌ„ eveÌ„ Dauid my seruaunt whych shall fede them and he shalbe theyr shepherde I the Lorde also wyll be theyr God and Dauid shalbe theyr prince euen I the Lorde haue spoken it In the .xxxv. Cha. of Esaye it is wrytten thus Saye vnto them that are of a feble hart Be stronge and feare not beholde oure god commeth to take vengeauÌ„ce reward God coÌ„meth hym selfe wyll delyuer you Then shall the eyes of the blynde be opened c. Then shall the lame man leape as an hert and the tonge of the Domne shall geue prayse Of the kyngdom of Christ in the which he hym selfe alone is kynge all the world beynge subiecte vnto hym declarynge hys dominion and royall maiestye wrytteth Esaye thus in the seconde Chapter And it shall come to passe in the last tyme that the hyll of the house of the Lorde shall be exalted vpon the hyght of mountaynes aboue all litsâ— hylles and all nacions shall come together vnto hym the people shall go to him and saye Come let vs go vp to the mount of the Lorde euen to the house of the God of Jacob that he maye shew vs hys waye and we wyll walke in hys pathes For the lawe shall come forth froÌ„ Sion and the worde of God from Hierusalem In the .vii. of Daniel it is writteÌ„ thus I sawe a vision in the nyght and beholde there came one in the cloudes of heauen like the sonne of man which came to the olde aged and they brought hym before hys presence And he gaue hym power glorie and the kyngdome and all people nacions and tonges must serue him his power is an euerlastyng power which shall not be taken from hys hys kyngdome shall not perishe Esaye sayeth in the ixii capter And the Heythen shall se thy righteousnesse all kynges thyne honoure and he shall call the by a newe name O Syon and the mouâ—h of God shall geue the name And thou shalt be a crowne of glorye in the hand of the Lorde and a royall crowne of the kyngdome in the hand of thy God And soone after it folowethe Make ready make ready the
the people of God Touching baptyme ther are many ensamples in the actes of the Apostles The supper of Jesus Christ had the Corinthians somwhat altered And whan Paull poynted them agayne to the true ordinaunce and right vse he taketh the symple wordes institucion of Jesu Christ without anye more addicion and layeth those before them commaundeth them to folowe the same and holdeth him therwith well content .i. Corinth xi And thus dyd the holy Apostles gather together all HeytheÌ„ and people thorow the preachinge of the gospell and mynistracion of the sacramentes in the church whose heade is Christ in whom they are buylded and preserued Morouer they dyd not layed them sore with any ceremonies For in the Actes of the Apostles the .ii. chap where as a perfecte shappe of a right Christen congregacion is descrybed we haue fyrst the â—eudinge of the Apostles amonge whom Peter dyd fyrst preach the gospell that is to saye repentaunce and forgeuenesse of synnes in Christ Jesu Then baptised he theÌ„ that were become the people of God Afterward foloweth it that they whych were become Christen contynued in the doctryne of the Apostles in prayer in breakinge of the bred in the foloshippe Here are the ryght substanciall poyntes of the Cristen church sufficiently expressed the doctryne of amendment of lyfe remission of synnes baptyme the contynuynge and increasyng in Christes doctrine prayer the holy supper of the Lorde and the feloshyppe that is loue kyndnesse and workes of mercy Now where as Act. xv it is ordeyned that the Heythen shoulde eate no bloude nor strangled it endured but for a tyme and theyr meanyng was therby to a voyde offendynge of the weake Otherwyse haue the Apostles euery where specially Paul very exnestly exhorted men to contynue by the doctrine that was shewed delyuered theÌ„ and to be at a poynte in theÌ„ selues to auoyde suche lernynge as was new and brought vp by men because they leade meÌ„ farre froÌ„ the trueth as we fynde Collos ii Philip. iii. i. Timoth. iiii vi and Titum i. And thus is it manifest that the apostles taught al natioÌ„s no newer strauge thyng but euen the same that they had receyued of the Lorde ☞ A conclusion that this fayth is the ryght true olde fayth whyche alway shall stonde sure THis holy vndefiled faith which the Lorde â—â—anted and set vp in all nations by the Apostles immediatly after the Apostles dysseasse was â—ore â–ª attempted by sondrye vncleaâ—e personnes whych brought vp false customes and misbeleuers and made perâ—ous sectes Besydes thys also was it sore persecuted wyth the swerde of tyrauntes But in all such daungers the trueth ouer came and had the victory For though the cytezins of the deuels cytye accordinge to the dispositioÌ„ of theyr patriarke Cain dyd mur thur â— all though falfe prophetes brought vp euell counsaill yet the cytye of God triumpheth and the bloude of innocent Abell and his brethren speaketh yet But after that the persecucioÌ„ was somwhath â—rassed and the persecuters sore and horrâ—bly punished for their bloude sheddinge the heresies also beinge well brought downe by faythfull shepherdes In the same rest also was oure holy fayth not a litle hurt For rest put a waye feare brought ydle felicite voluptuousnes and fleshly sekynge of riches and dominyon and so thorow couetousnes and ambisioÌ„ there was pouâ—ed great poyson in to the church wherby religion sore decayed For whyle the mynisters of the worde laboured more after riches then to perfourme their office and charge and to edt â—â—e the church they were pleased with supersticiousnes in steade of true religion Of â—â—uâ—s then folowed it farther that the singlenesse of fayth was forgotten newe lawâ—s made the olde rytes and customes ether peruerted or els vtterly ouerthroweÌ„ and abused wherby men came farrâ— from the doctryne and Christen ceremonies from the waye of trueth in to erâ—oure foo â—â—â—ly partly in to ceremonies of ydolatrye Here of commeth it that we haâ—â— now the abhomination of the popes power of pardons of masses for the deed and quycke of merites power and intercession of sayntes in heauen of worshyppinge their bones vpon eâ—th of ydols and vayne ornamentes pompe pryde of the church of hyred syngynge and prayenge in the temple and of the whole swarme of ydele religious All whiche thynges with other moâ— like fondnesse are nothing but new alteracions peruertinges and contrary to all olde ordinaunces hauynge no grounde in gods woâ—de and are cleane agaynst God though many hardnecked people are yet in a furye and braule for such hinges and wyll make all the world beleue that thys theyr foolishnes alteracion peruerâ—â—nge of Gods ordinaunce is the olde fayth And yet woâ—e they or wyll not knowe that theyr â—abling hath very litle grounde and that they yf they considred the matter as it is are very naked and miserable And though this papisticall religioÌ„ hath endured preuayled triumphed now certayne hundreth yeares yet hath God all waye sent his â—aythfull seruantes and had a litle holy flock of his owne like as afore tyme in the dayâ—s of the iudges oft the kinges of Juda and Israel and in the captiuite of Babilon though it was all moost at the worst afore at the coÌ„minge of Christ Like as it is also with vs the nyer the second commynge of Christ the worse is it in the world Neuertheles as I sayde afore God all waye set forth his worde and doth yet Contrary wyse the pope with his multitude and â–ª Machomet with his as it semeth and becometh very Antichristes haue hitherto vndertaken to suppresse the olde religion and to set vp hys owne ordinaunce vnknowne to oure fathers of olde tyme to bringe it in to possession and vnder y â— name of God and his holy church to sprede it vpon all christendome For out of y â— Actes and statutes of the pope and hys wanton spiritualtye and out of the lawes of Machomet it is manifest what the one hath taken in hand and done now more then 600. yeares and the other vpon a 900 yeares It is cuident yet also euen now wherto hys generall coun sayls and perliamentes do extende But not â–ª regardinge how he threnteneth â—nd faceth and how he garnisheth hys new and wanton religions with false but dissemblynge titles boastinge of many hundreth yeares many generall counsayles fathers holy men doctours vniuersities closters syngyng prayeng fasting almes geuinge deâ—plynge and telleth suche lyke All hys â–ª bragginge set a syde let vs cast hys relygion from vs take vpon vs vnfaynedly the true olde religion which hath endured sens the begynnyng of the worlde by the which all holy mâ—n haue euer loued worshipped and serued God knew nothinge vtterly of the Popes religion And yf we must for thys cauâ—e be hated and persecuted of the worlde well it happened euen so vnto all holy Prophetes before vs lykewyse and specially vnto Jesus Christe our Lorde
whiche shall come shortly to iudgement and vtterly destroye the kyuge dome of Antichrist whom he now kylleth with the sprete of his mouth Our possessioÌ„ is not here vpoÌ„ earth the kyngdom of heauen is our natiue countre From theÌ„ce loke we for the sauyoure Jesus Christ our Lorde which shall rayse vp oute mortall miserable body that he maye make it lyke hys excellent and glorified body ator dinge to the power wherby he maye subdue all thynges vnto hym self To him be â–ª honoure and prayse for euer and euer Amen The accustomaâ— goodnes of God God hath shewed no lesse kindnes to vs theÌ„ he did to the olde worlde Thei that folowe goddes worde are laughed to scorne The doctrine of Christes fayth is no newe thyng 1. Cor. i. â— Cor. ii To vs whiche are saued it is the power of God What fayth is Ad Romanos Gala Ephe. Jaco ii Hebre. xi Ro. xiiii Actes .xv. i. Peter v Gala. v. â— Cor. xiiii â–ª Hebre. xi Jaco i. would to god we had many suche as James the Apostle was O vnthaÌ„kful world S James wold not spare to rebuke suche AgaiÌ„st suche grosse vices wold not S James spare to â—â— speake Let euery man take the payns to rebuke his owne faulte We must put on the nature of gods doctrine Let the workes of God which are past be a warnyng to vs. The christen fayth is elder then 1500 yeares Eusebius ActuuÌ„ xi The fyrst creatioÌ„ of heaueÌ„ and earth The garnyshynge of heauen and erth The office â—â— the 〈…〉 in the firmament Fyshes Foules Beastes The treatioÌ„ of maÌ„ The creacioÌ„ of the woman The requeste of the commaundement The vnthankfulnesse and wickednesse of man The righteousnes and mercy of god The way of satisfactioÌ„ before God is Christe Synne The frowardnes of man Why god gaue the womaÌ„ vnto man Grace We all are lothe to knowlege oure selues gyltye Punyshement The promes â—ene iii. The serpeÌ„tes heade The sure foundatioÌ„ of oure fayth Ro. viii â— Corin. â— The gospell of Jesu Chryst Esaye vii A prayse of the virgin Mari Hebre. iâ— â–ª Gene. iii. Christes hâ—oe i. Pet. iiii John xiiâ—i Rom. xvi Obiection Answere Gene. iii. Gene. iii. i. Timo. 2 i. Tessa 4. Ephe. iiii Hebre. ix The summe of the Christen faith Gene. iii. Adams fayth CoÌ„forte helpe louing kindnes in the myddes of correction Gene. iii. CoÌ„forte pacieÌ„ce in Christ i. Pet. ii Adams fayth Hebre. xi Sacrifice was a token oâ— thankfulnesse Cain the father of wickednesse Abel the The difference of true false fayth â–ª The fyrst deâ—aâ—â— of the faith â–ª The reparacion of our fayth Gene. iiii â–ª Inuocaâ—e nomen domini quid sit The faith of Enoch Genesi v. the wrath of God vpon the wycked The renewynge of the promes concernynge christ The sacrifice of Noe. Gene. viii Ephesi v Math. iii. The commaundemeÌ„tes geuen vnto Noe. Thorowe Noe was the world replenshed The faith of the heitheÌ„ is ydolatry and worshyppynge of ymages â–ª Gene. xâ— â–ª Gene. xii AbrahaÌ„s fayth AbrahaÌ„s Christen workes The faith of the Jewes How olde the Christsten fayth is The faith of Isaac Jacob. Ge. xxviii Jacob sawe that christ onely is the waye to heauen The faith of Joseph The faith of Moses The Easter lambe The genynge of the lawe The fyrst table Mat. xxii The secoÌ„de table The lawe written in stone is no newe thyng The lawe written in stone was fylled afore ObiectioÌ„ Answere Gods Testament SaluatioÌ„ ObiectioÌ„ Answere why the lawe was geuen The lawe is the rule to lyue by The brasen serpeÌ„t Christe is the rock Question Answere One altar what it signified Note this well Why the ceremonies of the law were geuen The godly consideracion of fathers Question Answere Why god ordeyned such a loÌ„g seruice among the Jewes God rendreth oure weaknes Lawes iudiciall The fyrst boke Moses The secoÌ„de boke of Moses The third boke The fourthe oke The fifth boke The origenall scripture of our fayth The lawe written is no newe thynge Josue was a figure of Christ An heresy of the ana baptistes Rulers must punishe An errour Of kyng Dauid Act. xiii The holy Trynyte The faith of Dauid in Christe The spirituall kingdome of Christ Act. i. A battayll The birth of Christ The office of Christ â–ª Christes cause shal forth Christe shall destroye his enemies The passion of Christ The article of the holy Trinite Dauid was called Christes father The wayes of Dauid Kynge â—bia The departyng of Israe â–ª froÌ„ Juda. Kynge Jehu God alwaies sen deth hys prophetes The prophetes preached â—he olde â—ayth The lawe the prophetes alowe the righteousnes of god that commeth by fayth The godhead and manhode of Christ The righteous blossome John baptiste The office of Christ Christe is called Dauid The miracles of Christe The kingdome of Christ The deth of Christ The sacrifice of Christe â—acha iii. The buryall resurrection of Christ The asceÌ„sion The vocatioÌ„ of the Heithen The prophetes soughte saluacion in Christ A prophecye tolde vnto Daniell The nombre of the yeares Antiochê° God had euer some vertuous men â—achay Symeon All gods electe wer saued by Christ The olde testament is not to be refused Luk. xxiiii The new TestameÌ„t dec are â–ª h the olde Tidinges of Christes birth The grace of God Christ the onely saluacion of all the worlde Luce. iiâ— The dewry of vs. John baptist John i. John i. Mat. xi Math. iii. Math. iii â–ª The substauÌ„ce of true religion The speciall pointes of christes doctryne The pacient suffringe of Christ the frute of Christes death Water bloude The buriall of Christ The power of Christ saueth all christ hold nothinge back froÌ„ hys apostles The holy goost broughte no new doctryne Joh. xiiii Mar. xvi Act xiii â—â— xxviii The supper of the Lorde The frute of the sacramentes The Apostles dyd not ouer charge the people with ceremonies The Apostles wolde not offende the weake the decay of christes religion What in coÌ„uenieÌ„ce â–ª folowed The Pope Machomet stryâ—e agaynste Christe Let vs do as our olâ—est fathers haue done longe before vs. Philip. iii.