beleue to folowe and to serue Contrarywyse he forsoke God and so came he vtterly in to the bondage of the Deuell and darknesse And thus haue we now the goodnesse and faythfulnesse of God Agayne the wyckednesse great vnfaythfulnesse of man ¶ The fyrste and ryght foundation of our holy Christen fayth HEre now had the iust god occasion and ryght to expell man to destroy hym to dampne hym and to leaue hym vtterly to the deuel And the same also dyd hys ryghteousnes true the requyre For he had sayde In what daye so euer thou eatest of the fruyte thou shalt dye the deeth Contrary wyse the goodnesse and mercye of God requyred not vtterly to suppresse man a poore and naked creature In the meane â—eason was there founde awaye wherby the ryghteousnesse and trueth of god shulde be satysfied and in the whyche the mercy of god shulde specyally be exercysed and declare it selfe that is to say Chryste Jesus whyche is geuen vs by the manyfeste grace of god was offered for our synnes satysfied and recompenced the ryghteousnesse of God and so delyuered vs out of the bondes of the Deuell For he dyed for vs all in asmuche as god sayd In what day so euer thou eatest thereof thou shalte dye the deathe Therfore dyed Christ for vs all that throw hys death we myght lyue and be taken out of the kyngdome of darknesse and be sette in the kyngdome of the deare beloued sonne of God Thys deuyse of gods wysdome whych no doubte was determynate from euerlastyng was also directly opened vnto AdaÌ„ after the fall in maner folowynge Whan man had eaten of the frute of the forbydden tree immedyatlye hys eyes were opened in so much that he was ashamed whaÌ„ he sawe that he was naked â–ª Hytherto had he lyued in innocencye therefore beganne he now to couer hym selfe but wyth symple clotynge whych they trusted not muche to lyke as it is a â— vnprofytable that man of hym selfe wyll couer hys synn wythal sauynge that they sled from the Lord and hyd them selues from hym But the Lord folowed vppon the fugytiue put hym in mynde of hys decaye mysery and the lyfe that he was fallen from and sayde Adam â—here art thou Or knowest thou what misery thou art fallen into from great felicite Nowe shuld man haue knowleged hys faute but he shewed hym selfe styfnecked â–ª And the Lorde moueth hym styll to se yâ— he wyll knowlege hys synne and sayd â—ho tolde the that thou art naked Yee to helpe hym in the matter and to make hym confesse hys synne he sayeth moreouer â–ª Hast thou not eaten of the tree of the which I â—orbade the â—â—â— thou shuldest not eate But man was lothe to knowleg his synne and layed it first â—â—on the woman hys companion â–ª and the same dyd he with so froward and vnaduised wordes that a man maye easely see that secretly in hys hart he wyckedly and vnreasonably layed the faulte vpon God For he sayd not onely The woman gaue me of the tre to eate but added proudly thereto The woman whyche thou gauest me c. As though he shuld say Thou thy selfe art in the fault If thou haddest not geuen me the woman I had not ben disceaued And yet the righteous God gaue not hym the woman to disceaâ—e hym but to be an helpe to hym Wherfore appeareth it here agayne that the synne of maÌ„ was the more wylfull and greuous Yet for al thys dyd the gracious God proceade further and woulde proue whether he myght fynde anye knowledge of the synne wyth the woman the begynnynge and occasyon of the synne But nothyng at all coulde he fynde The one persone was as the other and they hoth had no power Therfore lyke as Adam put all the fault to the woman euen so â—ayâ—â—â—he woman all the faulte vppon the serpente that is vppon the deuell Whyche nature doth yet to thys daye â—leue in man But what man whych hath well coÌ„sydrâ—d â—his forsayde matter by hymselfe woldâ— noâ— saye or durst thyâ—ke that any parte of the promes of ryghteousnes and saluation of man were to be ascribed to hys owne power and deseruyng For asmuche as it is so manyfest how vnable aâ—â—â—â—stâ— man is of hym selfe whych doth nothynge but he peth synne vpon synne and dysohâ—dâ—ence vpon disobedience Agayn who is so blinde but he seyeth that all saluacion is to be ascrâ—bed to the onely merâ— grace and mercy of god For now foloweth it fyrst how god handled in thys matter Now whan all the complynt was made vpon the serpent the Lorde asketh and examineth the Serpente nothynâ—e at all for the dede was opeÌ„ nether was the serpent created of God to speake and wyth the deuyll was there no trueth Therfore doth the Lorde ryghteously curse â—hâ— serpent the deuell Unto the bodeâ—y sâ—rpeÌ„t also whom the deuell vsed as an instrumeÌ„t he geueth a sore curse and sayeth â–ª Uppon thy bely shalt thou go and erth shalt thou eate all the dayes of thy lyfe When thys was done it was ordeyned now first for man that accordinge to the righteousnes and trueth of God he shulde be punished also with the curse and with eternall death but for the causes expressed in the begynnyng of this chapter the curse was directed vnto Christ who also with cleare wordes was promised and so was lyfe in hym promised lykewise Therfore sayeth not the Lord now and cursed be thou maÌ„ because thou hast done agaynst my commaundement but And I will put enemyte betwene the and the woman betwene thy sede and hir sede the sâ—me shall treade the on the heade thou shalt treade hym on the ele Which is thus moche to saye Thou hast vsed the woman to the distruction of meÌ„ so that from hens forth they bring deth â–ª and by kynde nature are damned whan they are borne Therfore will I also vse the woman but to saluatioÌ„ for of the woman shall a sede or chyld be borne which shall breake thy beade power and kyngdome synne damnation and death howeâ—eit in hys manhode he shalbe troden downe and bytten That is Whan with his transgression hath deserued eternall death to that after the rigoure of my iustice he shuld perishe and belonge to the â—euell for euer neuertheles I will haue mercy vpon hâ—m and receaue hym to grace agayne â–ª but to the intent that my trueth and righteousnesse maye be satisfyed â–ª I wyll cause my sonne to take the very nature of man vpon hym Then will I that he take vpon hym selfe the curse and damnacion and dye and with his innocent death to take awaye that noysome deathand curse and so to set the generation of man out of death â–ª in to lyfe out of the dominion of the deuell in to his owne kyngdome out of darckneesse into light Thus â—â—e right foundation or ground of our holy fayth continueth fast and vnmoued in somoche as all the generation of man
is whole and clensed from synne and delyuered from the curse from the deuell and euerlastinge damnation onely thorowe the mercy and mere grace of God by Jesus Christ As touching this Paul sayde whan he wrote to the Romaynes in the ighte chapter God â—eet hys sonne in the simylitude of synfull fleshe and thorowe synne that is to saye thorow the synne offring and willyng death of Christ he condemned synne in the fleshe * And in the fyrste Epistle to the Corinthians the first chapter the same P. sayeth Christ Jesus is appoynted of god to be oure wisdome and righteousnesse and sayntifieng redempcion that as it written who so glorieth reioyseth let hym glory and reioyse in the Lorde But for asmoche as this is the ferst promes and the first sure Euangelion â–ª I wil now speake of euery worde in especiall First God calleth his sone our lord Je sus the sede of the womaÌ„ A sede because of the very nature of man and because that our Lorde shâ—lde not take vpon hym a phantasticall but a very true bodye But to these wordes ther is added Of the woman For our Lord was not conceaued and borne of maÌ„s sâ—de but of the holy goost out of the virgyn Mary Therfore can not this sentence be vnderstonde of Eue but of the virgyn Mary Nowe where as she is called a woman it is done because of the kynred For euen the daughters also and maydens are rekened in the womens kynred and yet contynue vndefyled virgins God also hath spoken here distinctly and sayde not I will put enemyte betwene the and this woman but betwene the and haischah the woman vnderstand some speciall woman no doubte euen suche one as he afterwarde set forth clearly by Esaye sayeng Beholde a virgyâ— shall conceaue and beare a sonne c And this worde â–ª sede was alwaye afterwarde in euery renewynge of this promes concernynge Christ Jesu amonge all the patriarkes and prophetes rehearsed vsed and expressed vntyll the tyme of Dauid Of whome the Lord afterwarde was called a floure the rote sprâ—wâ—ing or blossome of Dauid The holy apostle Paul expoundeth this worde sede clearly and planely and sayeth it is Christ Gal. iii. More ouâ—r it serueth to the prayse of the Lordes mother that â–ª God sayeth I wyll put enemytie betwene the woman and the. For he meaneth the difference of both their na â—urs The deuell is proude sotle wicked false and vntrue but the mother of Christ is lowlye symple vertuous faythfull and vpright â—haist and cleane And the same pure vyrgin and gratious mother hath borne vnto vs hym that trode downe the serpentes heade The heade of the serpent is the power and kyngdome of the deuell euensynne the curse and damnation All thys hath that blessed sede broken for hys faythfull All which thynges the holy apostle Paul also hath taught with these wordes The Lorde is become partaker of our flesh bloude that he thorow death mighte take awaye the power from hym which had the lordshippe ouer death that is to saye the deuell and to delyuer them whiche throwe fear e of death were all their lyfe tyme in bondage For he toke not vpon hym the aungels but the sede of Abraham toke he vpon hym c. * And to the same meanyng doth thys also serue that foloweth And thou shalt treade him on the hele The hele is the lowest parte in man and here it singnifieth the mooste inferiour thinge in Christ euen his fleshe Thys hath the olde serpent the deuell persecuted and troden downe by hys meÌ„bres Cayphas Annas Herode and Poâ—teâ—s Pâ—late For Peter sayeth Christe hath suffred for vs in the flesh The godhead is impussible and the soule immortall But by this treadynge downe of the lord hath God troden dowen the kyngdome of the deuell That is to saye by his death hath he destroyed death and brought lyfe agayne to al them that beleue Her of commeth it that Chryst sayeth hym selfe JohaÌ„ xii â–ª Nowe is the iudgement of the worlde nowe shall the prynce of thys worlde be thrust out And I whaÌ„ I am lyfte vp that is to saye cruâ—yfied from the earthe wyll drawe all thynges to me At the last sayth the Lorde that he wyl put enemytie betwene the serpente and the womans sede Thys maye we se in the deuell and hys membres and actes how they are contrary to Chryste and hys membres and dedes But how strong so euer the serpent is yet shall he be troden downe thorow Chryst and hys faythfull â–ª Herof commeth it that Paul spake so comfortable to the Romaynes Roma xvi The God of peace shall shortly treade downe the deuell vnder youre fete And here wythall is the dewty also of the faytfull in Chryst shortly comprehended For as touchynge them that saye It is ynoughe then and is all well whan I knowlege that I am a synner and saued thorow the blessed sede onely To them it is here answered and clearly geueÌ„ to vnderstande that all they whych put theyr trust in the blessed sâ—de take vpon them the kynde of the sede and hate the kynde of the serpent that is to saye synne and blasphemy and fight alway more and more agaynste the worlde and the Deuyll as longe as they lyue yee and occupie them selues moost faythfully about that whych is gods wyll And here to nowe serueth it that foloweth after For whan the Lorde had taken awaye the euerlastynge death he layed vppon man a tempoâ—all punyshement correction discipline in the whych he shulde be exercised as longe as he lyued vpon earth And vpon the womaÌ„ he layed combre sorow and payne whan she shulde beare and bringe forth chyldren Subiection also and seruyce wyth feare obedieÌ„te which she oweth to the maÌ„ To man he enioyneth laboure for the Lord cursed the erth and sayde Wyth sorowe shalt thou get thy lyuynge all the dayes of thy lyfe Yee in the sweate of thy face shalte thou eate thy breade Moreouer he layed temporall death vpon them bothe and sayeth Earth thou arte and to earth shalte thou returne Of the fyrste doth Paull speake also .i. Timo. ii The woman shalbe saued by bearynge of chyldren yf she contynue in fayth and loue and in holynesse or clennesse and nurtoure Of the seconde speaketh the same Paul lykewyse to the Ephesians and Tessalonians Let noman vndermyne or dysceaue hâ—s brother in occupâ—enge and who so hath vsed falshed and dysceate let hym do it nomore but let hym rather labour wyth hys handes some honest thyng that he maye haue to distribute vnto such as haue nede And as touchinge death â–ª Paull also sayeth to the Hebrues in the .ix. Chapter Howe that it is oppoynted vnto men ones to dye and that euen to Chryste Jesus was offred vp and dyed ones for all Of Adam ¶ Of the fyrst faith full Christen Adam and Eue. ANd hytherto I trust we haue
had in the first promes of God the fouÌ„dation and the whole summe of oure holy christen faith Namely that the whole generation of maÌ„ was but lost thorow hys owne fault and wickednesse and fallen into death damnacion so that there remayneth nothyng in man but it is displeasaunt to God Herof commeth it that ther is nothynge to be ascrybed vnto the power and deseruyng of maÌ„ saue synne and malediction But God of hys abundaunt mercy had compassion on vs and of very grace promysed he lyfe vnto vs agayne in hys sonne our lord Jesu whome he wolde to become man and to suffre death in hys fleshe that therby he might treade downe the deuell death synne and hell Item he wolde put enemyte betwene the womans sede and the serpeÌ„t That is he wolde endewe vs which are the sede that is to saye the chyldren of Adam yf we beleue with another hert and power that we mighte become enemyes vnto the deuels workes resiste his suggestion and holde our selues fast by the blessed sede labouryng and suffrynge what so euer God enioyneth vs to worke suffre Who is it now which seyth not here in all that is written in the hole scripture of beleue of loue and innocencye that is to saye of a Christen lyfe and fayth Who so is disposed let hym loke vpon the thirde fourth and seconde chapter of Paul to the Romaynes the first second to the Ephesians let hym compare those chapters towarde this summe he shall fynde it none otherwyse For asmoche then as Adam Eue had fayth in God and stode so towarde God that they knowledged theÌ„ selues to be synners trusted to be saued onely thorowe the blessed sede geuyng them selues ouer willingly in to the disciplyne nurtoure trauayll trouble of thys tyme No man can saye contrary but it foloweth that oure first elders were Christen Neuertheles we will declare the same yet more clerly by Moyses wordes folowynge And Adam called hys wyfe Heua because she shulde be the mother of all lyuyng For assoone as he was now streÌ„gthed thorow the promes of God and beleued that he and hys posterite whiche â—is were chyldreÌ„ of wrath of the deuel and of death shuld lyue thorow the blessed sede he turned his wyfes name and called her Heua for the remembraunce of the matter and practisyng of hys fayth for he beleued that she now lyuyge in the power of the blessed sede shuld bringe forth not onely quycke men temporally as pertaynynge to thys naturall lyfe lyke as we call other creatures lyuynge but lyuyng that is to saye chyldren of saluation For Adam had loste eternall lyfe from hym selfe and from vs hys posterite but the same is genen vnto vs agayn thorow Jesus Christ our Lord. Adam for asmuche as he beleued chaunged hys wyues name lyke as we fynde that for great weyghty causes the names of certayne places cytyes and men were chauÌ„ged Thus was Jacob called Israell Symon Peter Luthz Beâ—ell Eue had nowe a name of lyfe for Haâ—ah in Hebrue is as muche to saye as lyfe Afore was she called Ischa that is to saye Woman because she was taken fromout of the maÌ„ whych in the Hebrue is talled Ischa Gen. ii And thus is it manifest what faith AdaÌ„ had wherby we maye well suppose that Eue had none other faythe But god vsed hys mercy and louynge kyndnesse yet furthermore eueÌ„ in the myddes of all correction for whan he woulde nowe expell man oute of Paradyse in to misery he doth vnto hym in euery condycion euen as a faythfull father whych for some mysdede putteth hys sonne awaye from hym NotwythstaÌ„dyng leaueth hym not vtterly comfortles but prouideth him a garment comforteth hym wyth freÌ„dly wordes and then fyrste sendeth hym awaye from hym Euen thus doth God the father of heaueÌ„ also For fyrst he clotheth Adam and Eue agaynst the frost and tempest of wether in asmuche as by the meanes of synne the wether the erth the ayre and all creatures were nomore so subiecte tame and obedient vnto man as they were afore the fall Therfore euen now at thys presente tyme what soeuer inconuenience harme is in the good creatures of God it commeth by the meanes of oure synnes Afterwarde doth the Lorde comforte the myserable wretched man wyth verye louynge wordes after thys maner Beholde Adam is become lyke one of vs or lo Adam shalbe as one of vs and it shall happeÌ„ vnto hym as to one of vs and he shall know good and euyll Thys doth God speake whyche is one in substaunce and thre in personnes he Prophecytâ—he here vnto Adam that he shall knowe or haue experience of good and euyll That is to say that vpon erth he must fele prosperite and aduersite misery and trouble sower and swete and muste suffer necessite payne and afflyction Yet in all thys must he be constant pacient for asmuch as nothynge shall happen vnto hym saue euen the same that shall happen to one of theÌ„ And he meaneth the sonne our Lorde Jesu Christ the second personne in the holy Trinite With thys hys passyon thorow the same doth he comforte Adam As though he wolde saye let the payne sorow and trouble whych thou must suffer vpon erth not vexe the and considre that one of vs also shall take vpon him the kynde and nature of man and that the serpent as it is sayde afore shall treade hym on the hele that is to saye he shall dye he shalbe opprest and haue muche asslyction trouble all the dayes of hys lyfe In the same meanyng also dyd the holy Apostle Peter say Chryst suffred for our sakes and gaue vs an ensample that we shulde folowe hym and go in hys fotesteppes Out of all this is it easy to vnderstande what fayth and knowlege Adam had of our lord Christ Namely that he knew in hym very godheade and manhede and that he saw in fayth hys passioÌ„ and crosse afarre of Moreouer that the passion of Christ ones doâ—e for al breaketh the kingdome of the Deuell and bryngeth lyfe agayne to suche as faythfully beleue Secondly that it is to our lyuynge an ensample at the which we ought to lerne pacience in aduersite and dayly to dye from all euyll And here to now serue all doctrines of pacience of bearyng of the crosse of despisyng the worlde mortifienge or putting of the olde Adam which thyng is conteyned and wyth many godly wordes handled thorow out the prophetes and apostles As for Adam and Eue they lacked none of these thynges thoughe they had not the matter in wryttyng For God spake it all to them hym selfe and wrote it in theyr hartes Morouer our fyrste elders had no church rytes nor ceremonies saue onely the bodely offryng a representacion of the sacrificyng of Christe and exercises or tokens of thankfulnesse For how shulde Cain Abel els haue knowne any thyng of sacrifice yf they had not
receaued the same at the custome of their father Who wyth hys wyfe Eua the mother of vs all was saued by none other worke or merite of maÌ„ but onely thorow and in the blessed sede of oure Lorde Jesu Christe ¶ That the holye Patriarkes also were Chrysten â–ª and saued by Chryste SUche faith in christ Jesu as we now haue spoken of dyd the holy father Adam no doute teache hys chyldreÌ„ that they also myghte plante in to theyr chyldren the promes of god his mercy and deuyce concernynge the Messias or Sauioure that was for to come And truly Abell had suche a notable fayth in god that the holy Apostle Paul wrote of hym after thys maner Thorowe faythe dyd Abell offre a greater sacrifice theÌ„ dyd Cain therby opteyned he wytnesse that he was ryghteous For god bare recorde to hys gyftes In asmuche then as it can not be denyed but that all they whych are iust ryghteous he made ryghteous thorow the blessed sede And Abell was iustifyed It foloweth that he was made ryghteous thorow fayth in Jesus Chryste In that he dyd sacrifice it is a token frute of a hart that was thankfull and feared God It was no suche interpryse that he wolde clense and make hym selfe accepte vnto God thorow that outward sacrifice For certayne it is that no outward oblacion purifieth man wythin But the grace of god graunted vnto vs thorowe Jesus Christ purifieth vs a right And the out warde sacrifices of the olde fathers besyde that they were tokens of thankfulnesse prayse and magnifyenge of God as it is sayde afore were figures of the onely perpetuall sacrifice of our sauiour Christe And in this behalfe they were eueÌ„ asmoche as sacramentes of thinges to come Thus also and in lyke vnderstondynge haue oure first fathers done sacrifice as hereafter it shall folow more largely Nowe lyke as in Abel there is set forth vnto vs an ensample of Gods sede of a regenerate true faithfull Christen man So is Cain a sede of the serpent a chylde of the deuell which despysed the inspiracion of God and harkened to the disceatfull serpent And in these two brethren we maye se what God meaned whaÌ„ he sayd I wyll put enemyte betwene the sede of the woman and thy sede As though he wolde saye There shalbe two maner of people the one shall cleue vnto Christ the blessed sede the other shall cleue vnto the deuell And these two generacioÌ„s shall in no wyse a gree but be at variavnce in fayth and religion I will endew my sede that they shall cleue onely vnto me feare me honour and worshippe me seke all saluacion in me thorow the blessed sede lyue vertuousâ—y honestly soberly Then shal the serpent tempte their â—ede with ypocâ—ysye not to loue me ner serue me right not to holde of me as they shulde not to trust in me but to loue the worde to folowe the lustes and tentacions therof All thys fynde we here in these two brethren in whome begynneth the firste difference of true and false beleuers For Abel was simple godly and of a constant faith in God And in asmoche as he toke God for his refuge he broughte hym giftes of hys bâ—ste substaunce no doubte because he had first geuen ouer hys soule and all hys power vnto God at whome alone he soughte all good without any ypocrisye He was also innocent â–ª veriuous and frendly and folowed not hys owne tentacions And for thys faithes sake dyd hys sacrifice please God but Caines pleased hym not for hys hert was not right with God he was a dissembler gredye vnfaithfull personne which set hys hert and mynde vpon erthlye thynges allwaye despysinge Gods worde and folowyng his owne tentacion Whiche thynge was euydeÌ„t in thys that he hauynge no cause onely of a wilfull hert and thorow the tentacion of the serpent murthured his own brother Wherby he hath opteyned to be the arâ—hfather of all murthurers whiche persecute and murthur the sede of god that is to saye the true beleuers onely for their faithes sake â–ª Thus became abel the firste martyr and instrumente of god and yf Christ in the holy church For these two brethren haue set forth before vs the wole battayl stryfe which the worlde the cytye of the deuelâ— the chyldren cytesyns of the cursâ—d cytye wherin the serpent is heade and master and hath the dominion shal make agaynst the cytie and cytesyns in whome Christe is the heade vnto the ende of the worlde The fre men of the cytie of God and of Christe do â—leue onely vnto God serue hym with all theyr hart buylde only vpon Christe The cytesyns of the serpent despyse god yet make they theyr boaste of God to whome also they offer and do seruice but not as they ought to do Now whaÌ„ they perceyue that theyr fayth is not ryghte and that theyr ypocrysie is spyed and myslyked then fall they to murthurynge to the whych god is an enemy and forbyddeth it wyth hys worde For Cain also exhorted he from hys purpose sayd Thou nedeste not to arme the because of thy brother for thou haste none occasyon to be angry wyth hym For yf thou doeste ryght thou shalte fynde it and haue ioye therof but yf thou doest not ryght then is thy mysfortune synne and trespace opon and thou shalte shame destroye thy selfe Thy brother goeth on wythout faulte he shall do the no hurt nor harme he shall also not be Lorde ouer the nor myny she thy â—yght Yea he shall haue respecte vnto the and thou shalt haue dominion ouer hym and so kepe thy byrth right styll remayn the fyrste borne although hys sacrifice be acceptable vnto me and not thyne Ceasse therfore from thy wicked purpose and offende not agaynst thy brother But Cain dyd as al vngodly do For he went forth and sâ—ue hys innocent brother And afterwarde whan the Lorde wolde haue brought hym in to the knowlege of hys great synne and pardon hym he despised the voyce of the Lord with crakyng and facynge For the which cause the lord was wrothe with hym and cursed hym Then dispayred he first and went forth became yet more wicked dealt altogether vngodly set first his mynde vpon earthly thynges thought to exalte hys name vpon erth and buylded the fyrst cytye whiche he called Hanoch he begat sonnes daughters but litle feare of God was before their eyes in so moche that the scripture sayeth Adam layâ— with his wyfe agaâ—â—e and she bare a sonne whome she called Seth. For God sayde she hath geuen me another sede for Abel whome Cain â—lew Seth also had a sonne and he called hym Ends. And than beganne men to call vpon the name of the Lord Out of the whiche wordes it is easie to vnderstonde that as touchynge holy Adam he helde no more of Cain then as thoughe he neuer hadde chylde For Adam feared God Cain with hys progenye
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
good created man for hym selfe But before he created hym he prouided first for hym wonderfully and fornyshed hym wyth vnoutspeakeable ryches hys goodnesse For whan he deuysed the creacyon of man and the tyme was nowe come whych his godly wysdome and prouydence had ordeyned he fyrste of all appoynted a wonderfull lodgynge for man and garnyshed the same yet muche more wonderfully At the begynnynge whan the goodly and cleare lyghte was made the Lord prepared the instrumentes which he afterwarde sundred one from another and ordeyned euery one to some purpose Ouer the depe that is ouer the waterâ— erth whiche yet was in the water made he a firmament and spred out the heauen aboue as a pauilion Afterward out of the water he called and brought forth the erth asmoch as serued for the habitation of men and appoynted the water his bouÌ„des and markes whiche it maye not ouer passe And these thre thinges the water the erth and the firmameÌ„t that is to saye the ayre and clearnesse aboue vs vnto the heyght of heaueÌ„ are the essensial and substantiall parcels of the world and seâ—ueas an house for the habitacion of men Neuertheles as yet all this was but rough and vnfynyshed and nothing garnished at all Therfore dyd the wyse and faithful master put forth his hand wyder to perfourme and pleasauÌ„rly to garnyshe that wonderfull worke yee not onely to garnyshe it but also to make it frutefull and profitable for man â–ª whiche was the gest and in habitour for to come And first in asmoch as man shuld inhabite the erth he garnished it afore hand and clothed it with a goodly grene garment that is with a substaunce whiche he deckte first with floures and al maneâ— of herbes which not onely are pleasaunt to loke vpon and wonderfully bewtified of a pleasaunt taist and goodly coloure but also profitable for food and al maner of medicine To the same also dyd he fyrst adde sondrye trees and plantes Then watred he the erth with fayre springes riuers and rennynge waters And the grounde made he not lyke on euery syde but in many places sette it vp pleasauntly And herof haue we the walleyes playnes mountaynes and hylles whych thynges all haue theyr due operacyon frute and pleasauntnesse After thys also beganne he to garnyshe the heauen and fyrmament and set therein the Sonne and Moone the planetes and Starres whyche thynges all are goodlyer and more wonderfull then mennes tonge can expresse As for theyr offyce the cause why they are set in the heauen It is to geue vs lyght and wyth theyr vp and down goynge or mocyon to declare the tymes yeares monethes dayes deuydynge the dayes and nyghtes asunder Thyrdly he sayed hys hande lykewise in the water in the whyche he hath wrought no lesse wonders then in heauen and vpoÌ„ earth For in the water and specially in the see do the wonderfull workes of God appeare in the fysshes and meruels of the See yf a man consider the nature and disposition of them And in the ayre also hath he created and ordeyned greate tokens of hys goodnesse power and wysdome euen the foules that pleasauntly accordynge to dyuerse commodities do synge vnto man and refreshe hym At the last endewed he the erth yet more rychelye and fylled it wyth all kynde of profytable and Goodly beastes and sundred one from another pleasauntly Whan the Lorde nowe had prepared thys goodly and ryche pleasure then fyrste after all these he made man that he myght be Lord of all these thynges Hym also endewed he aboue all other creatures and created hym after hys owne ymage He made hym of body and soule whych shuld haue endured for euer yf he had not fallen into synne Nowe hath he afrayle bodye and an immortall euerlastynge soule But the fyrst man made he altogether parfecte and wythout blemyshe so that verelye he was called the ymage of God not wythoute cause The Lorde also was not suffysed in garnyshynge the erathe golye but fyrst also buylded vpon the erth a specyall garden of pleasure euen a paradyse and therin he set man hys deare beloued creature And for asmuche as he beyng so litary and alone coulde not conueniently dwell wythout a make he appoynted him first to plante and kepe the gardeÌ„ of pleasure and prouyded for hym a wyfe euen out of the bones of hys owne bodye that she myght be the mans helpe Thus wolde the goodnesse of God fynyshe and make man perfecte to the intent that he shoulde lacke nothynge whyche serued to a ryght wholsome and perfecte lyfe Therefore was it equall that man whyche was endewed wyth reasoÌ„ and hye vnderstandynge shulde shewe thankefulnesse and obedyence vnto God for suche hye gyftes Yee God hym selfe whyche is not only good but also ryghteous requyreth the same of hym and that by the meanes of the coÌ„maundement That he mighte eate of all the trees of the garden of pleasure Onely he shulde eschue the frute of knowinge good and euyll And thys commaundement was not greuous nor vnreasonable Onely it requyreth oâ—edyence and loue of God the maker vnto whome onely the treature euen man shoulde haue respecte and loke for all good at hys hande and not to take the fourme of good and euell oute of hym selfe but onely to holde that for euyll and forbydden whych God inhybyteth as euell and to compte that as good and ryghteous whych God aloweth or forbyddeth not For a representacion visible token and Sacrament God shewed hym a ryghte vysible and frutefull tree in the garden of pleasure and forbad hym wyth earneste threatenynge that in what houre so euer he dyd eate of the same tree he shuld dye an euerlastyng death But vntruly dealth maÌ„ wyth hys faithfull god transgressed hys commaundemente and gaue more credence to the persuasyon of the woman and of the serpente then to the true worde of God whyche was nothyng els but euen as much as to take the fourme of good and euell out of them sâ—lues or els where rather then of God and not to cleue and be obedyente onely vnto hym as to suche one as wysheth good vnto euery man For man beynge dysceaued thorowe the woman and the serpente dyd beleue that God was not indyfferent and that he had wythdrawen from hym some of hys godly wysdome And for asmuch as the mynde nowe was departed from God thorowe infydelyte and loked not for all good at hys hande therfore toke the hande the noysome apple and the mouth dyd eat the forbydden meate And thus thoughte he to helpe hym selfe to Goddes maiestye by another meanes rather then by God and so to repayre hys necessyte whyche he thought he had And so wyth infydelyte vnfaythfulnesse disobedyeÌ„ce and vnthank fulnesse he wroughte lyfe and dyed the deathe that is he offended agaynste God and fell in to the punishment of euerlastinge dampnacyon Yee he made hym selfe bonde vnto the Deuyll whome he was so dyligent to
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.