readde and knowe in the scripture that CHRISTE is GOD and man Lykewyse as I beleue that Aristotell was scoole mayster to great Alexander thys goeth not earnestly to the herte I beleue it as an other historye or acte Suche a knoweledge or colde fayth of Christe doth not iustifye me for the vngodly beleue this also and the Deuyls haue thys fayth also it is a dead fayth with oute workes as S. Iames sayth Iaco. ij and it is of none effect Vvhere as no good workes folowe there is also no fayth but onely an Ipocrisie in the herte withoute fayth or confidence towardes God The christen fayth But the right Christē liuely fayth is a strong trust confidence in the promyse of God as that Christe is geuen for me that Christ doth wassh awaye my synnes that Christ quickeneth me this is the ryght Euāgelical fayth which onely iustifyeth man Thys is onely that faith which is coūted of God for oure righteousnes I speake here in comparison betwene faith and workes Otherwyse knoweth euery man well ynough howe that God Christe the spirite and sacramēt doth iustifie But the workes seme they or be they neuer so good or holy yet are they not counted for righteousnes But yf faith do grafte and plante vs in Christe our lorde then are we made righteous and therfore will god also counte vs for righteous And so doth Paule sette it furth very goodly to the Galathians Gal. iij. God hath promised vs iustification and lyfe through Christe The promise is beleued Nowe is a promyse beleued or onely obtayned through faith therfore be we also iustifyed onely by faith Lyke as no man despiseth a mannes testamēt or addeth any thinge thereto nor taketh any thinge frō it euen so maye nothinge be substracted from the Testament of God neither any thinge added therevnto Nowe hath God ordeyned geuen and appointed lyfe in the Testamente vnto all beleuers withoute respecte of any maner of workes for nought There oute foloweth that we are not counted iuste for any workes sake but onely thorough faith Gal. iij. and .iiij. Ro. iiij Haue in mynde the Epistles to the Galathians and to the Romaynes there shalt thou fynde that a Christen man setteth his cōscience at rest quyet onely by faith The right hollsome doctrine of the Gospell concernynge the right lyuely faith is an onely conforte and stablysshynge of the cōscience agaynst death synne and hell I knowe very well that the righte spirituall Euangelicall doctrine will be at the fyrst somewhat straunge to a man that beginneth to learne it after the scripture of the scolers and after their carnall doctrine i. Cor. ij For as Paule saith The naturall mā perceaueth not the thinges of the spirite of God For they are vnto hym but foolyshenes neyther can he perceyue them because he is spiritually examined It will not sauoure very well vnto the at the fyrste For thyne vnderstondinge is yet full of Phantasticall Imaginations of mennes dreames But take thyne vnderstandynge captiue to the glorye of Christe in faythe then shal the holy spirite of God declare hym selfe vnto the and teache the a ryght suche thynges as no hygh scoole teacheth And thys is the cause that nowe a daies slighte and symple persons are founde whiche through the maistery of the spirite of God vnderstand and expounde the Scripture better then great Doctours and breake and plucke downe by the Spirituall armours of oure Cheualrye all hyghe worldely wysedome whiche exalteth her selfe agaynste knoweledge of God It is a great errour to thynke that the knoweledge of the scripture perteyneth onely to the prestes that weare Crounes longe gownes and whose fyngers are anoynted No my frēde the tyme is nowe at hande where of Esaye sayth Esa iiij That the science cometh not onely oute of the hye scooles as hath ben thaught hitherto but the Christians are taughte of GOD hymselfe as it is contayned in Saynt Iohn It is not necessary that men rede Aristotell Plato Ioh. vi and other bokes of the heathen for the ryght vnderstondynge of the scripture as thus longe they haue borne vs in hande The Apostles redde neuer a heathen mayster they were also no suche doctours as nowe a dayes are made in the vniuersities but simple people Nowe yf the holy goost could instructe them the Euangelical trueth with oute the helpe of the heathen Philosophye Scotistrye The holy goost teacheth goddes worde and other mennes bokes truely then can he also hym selfe open and teache nowe a simple and humble laye man The ryght vnderstandyng of the godly scripture God regardeth hym Esaye lxvi i. Pet. v that is poore and of a lowly troubled spirite and receyueth hys godly wordes with reuerence and standeth in awe thereof as Esaye writeth He resisteth the proude and geueth grace to the humble The holy Saint Bernarde learned hys science throughe hys deuoute prayer vnder the Oken trees Aristotell and other heathen whiche are taught do hynder and destroy mannes vnderstondyng so pituously that a man becometh so muche the more vnapte to receyue and perceiue the Godly wysedom in the scripture For mannes wysedome and the Godly scripture Esa lv do nothynge agree together as Esaye declareth very goodly All worldly Philosophie for the moost parte hath her beginnynge owt of mannes witte and interpretation For as muche nowe as the same is carnal blynded thorough synne so is she darke and errynge and vnderstandeth of her selfe nothynge but that whiche is carnall and knoweth nothyng groundely of spirituall thynges and of GOD. Therfore when the herte of man is voyde quyte not hyndered of suche heathen sciences and mēnes dreames then is it more apte to receiue the godly doctryne and wysedome then whā it is encombred and entangled with suche phantasies inuented of man The wysedome of man whereof they boaste hym selues highly is terrestriall carnall and deuelysshe Iaco. iij. Colo. ij as Iames elegantly declareth And Paule warneth vs for mannes wysedome sayenge Beware lest any man come and spoyle you thorough Philosophie and deceatfull vanitie thorough the tradicions of men and ordinaunces after the worlde and not after Christ The Philosophie and mannes witte and exposition is cleane contrarye to oure fayth as it is euident and cleare ynough among the learned neyther can they agree together Therfore let the laye people be of good chere and take no thoughte for it bycause they haue not studyed in great vniuersities but with humilite and pure herte and hygh reuerence reade the costely treasure of holy scripture both Testamentes and praye vnto Christe for the ryght vnderstandyng which hath the kepe of Dauid Apo. iij The knoweledge of the Scripture is a littel deuyed vnto the as vnto the moost excellent doctour of all Omelia vpon Iohn Euen so taught the holy Chrisostome his people also at Constantinoble The Pharisees despised the common people thought also that they shoulde knowe the trueth alone and sayde Ioh. vij The common people whiche knowe not the lawe are cursed Euen so saye they nowe lykewyse Howe shoulde haue taught it vnto the plowemen as though all science did come from the hye scoles But I aske them this question My maisters I pray you howe taught the common symple people that they helde more of Christe then the chiefe priestes scribes It is euident that the common people had alwayes a righter iudgement better knoweledge of Christe then the chiefe lordes at Ierusalē as Chrisostome writteth FINIS Psalm lxviij ⧠Let God aryse and let hys enemyes be scattered let them also that hate hym flye before hym ⧠Imprinted for Gwalter Lynne dwellyng vpon Somers kaye by Byllinges gate In the yeare of oure Lorde M.D.XLVIII And they by to be solde at Poules churche yarde at the North doore In the signe of the Bybell By Richard Iugge ⧠Cum Gratia et Priuilegio ad imprimendum solum ☞ Seke peace ensueit Psalm xxxiij i. Petr. iij. Psalm C. xi Prouerb ix ¶ The feare of the Lorde is the begynnynge of wysedome
commaundementes to fulfyll Ro. xiiij Vvhatsoeuer is not done in faythe the same is wicked and synne where as the mercye of God is not founde in suche wyse there is surely despysynge of GOD that he is not regarded nor sette by or there is hatred Good workes Fayth bringeth alwayes her frutes with her that is good workes and wheras no workes of charitie are shewed there is nothynge elles but a dead Iaco. ij fayth A christen man shall before all thynges praye for fayth whereby he may do ryght good workes Much to bable of good workes or vndertake to do the same before that fayth be there is as moche as to bynde the horse behynde the plough Lu. xviij Much the worke or do withoute fayth is to take great paynes and laboures for noughte and with the sicke woman to spend all hys substaunce amonge the Phisiciās and yet for all that remayne sicke styl Lu. viij Power of faith Vvhat power fayth hath is descrybed in these places here after followynge Genesis xv Roma iij. iiij xiiij Galacas iij. Ephes ij Math. vi viij ix xvij xxi Marci v. ix xi Luce. viij xi xviij xix Iohannis iij. iiij vi vij viij And i. Iohannis iij. iiij v. Act iiii xvi and in many places more besydes Good workes The Iewes asked Christe in Iohn what they shoulde do Ioha vi that they might the workes of god he answered This is the worke of God that ye beleue on hym whome he hath sent First loke aboute for faythe Lu. xvij and say with the discyples of Christe Lord increace my fayth And after that loke what God wyl haue in hys commaundementes and do it these are good Christen workes for they flowe oute of fayth and are done by the commaundemente of god Vvhatsoeuer is not done by the commaundement of god whiche ordinately and sufficyently is expressed in the Scripture the same be of thy despised Isa xxix mat xv Deu. xij For God wil not be serued wyth mennes tradicyons lawes or inuentions Vvhosoeuer steppeth out of the cōmune strete of the Christen lyfe and seketh a peculyar waye to saluacion through hys owne imagyned workes the same standeth daungerousely For he that followeth not Christe in hys doctryn must nedes walke in darkenes in erronyous by pathes Ioh. viij and .xiiij Christ is the lyght of our lyfe and the waye as it is written in Iohn Vvhosoeuer maketh or instituted a perpetual lighte for the deade or sainctes and besydes that forgetteth the lyuynge saynctes the poore bretheren and systers in Christe he feleth gropeth in the darkenes and goeth a bypathe vnderstond by the example somewhat more Sacrament Sacrament is a holy token in oure faythe which putteth vs in remembraunce the promyse of God and stablyssheth oure hertes in a confidence towardes God as Baptisme and the Sacrament of the aulter Thou hearest that God promyseth vnto the pardon and forgeuenesse of synnes He suffered therfore hys sonne Christe to dye vpon the crosse that thou by the death of Christe myghtest be reconcyled agayne to God Rom. v beleue this so hast thou it And therfore hath he ordeyned and left vnto the hys body and bloude in the Sacramente as a sure holye token and bonde of suche promyse Euen as sure as Gedeon was Iudi. vi that he shoulde ouercome his enemye whē God hath promysed it vnto hym and by the fyre and flese hath assured it vnto hym So sure arte thou that thou haste obtayned mercy when thou hearest in fayth Goddes promyse of remissyon of synnes and besydes that receyuest Baptisme or the Sacrament of the aulter for an assurance of suche promyse Learne the Sacramentes a ryght with theyr vertue for the Conscience hath skant a greater comforte in earth then the Sacramētes Thys is taught Genesis in the xvij Chapter and to the Romaynes in the iiij The death of Christe The death of Christe is oure satisfaction for synne Esa liij i. Co. i Christe hath onelye satisfyed for he onelye hathe redemed Oure sufferynge vpon earth is no satisfaction for synne properlye but a mortifyenge of the olde carnall man to thintent that accordynge to the workynge and to the vertue of baptisme Ro viij a Christian myght be conformable to Christe hys heade dye and ryse agayne a newe creature in Christe Ioh. iij. A man must be borne agayne of water and of the spirite yf he shal come to heauen he must beare the crosse he must crucifye hys flesshe mat xvi Gala. v ij tim iij with the euyl concupiscences and lustes yf he wyl be Christes owne Item al that wyl lyue godly must suffre persecution Flesshe Flesshe is called in the Scripture commonly not onely the body Ephe. ij but the hole olde carnall man The sonne of Adam with body and soule Gen. vi for he is from the fyrste generation a synner and a chyld of wrath Iohn iij For whatsoeuer is borne of flesshe is flesshe A man before he is borne agayne through the spirite of fayth is he all flesshe that is concernyng hys body soule can he of hys owne power vnderstande thynke and desyre nothyng but earthy and carnal thinges heauēly thynges are to hygh for hym and to subtyl he can not attayne to them he knoweth nothynge ryght of God and godly thynges The originall synne A deadly hurte is happened vnto man in body soule of that poysoned origynall synne The origynal synne oughte not to be counted for a smal hurte Gen. vi and viij The wittes are blynded man vnderstandeth nothynge of hym selfe withoute grace The wyl is croked and tourned away from that whiche is good and so weake and wounded that he delyreth euill for good and al that is pernicious Lyke as the ague taketh away a mans taste that nothyng sauoureth vnto hym but that whiche is deadly and hurtful vnto hym that which is swete semeth vnto hym to be soure Euen so hath the stinckynge and filthy origynal sinne corrupted al the powers of man that to theyr ryght workes they can not attayne withoute a great renewyng A man muste be renewed and made hole or elles must he be damned That cometh to passe The death of Christ when the death of Christe hath and vseth hys workyng in man that the spirite of fayth doth stryue and fyghte agaynst the flesshe and at the laste the flesshe with death is destroyed and the carnall man Eph. iiij accordynge to the signifycation of Baptisme is hole drowned the fylthynes of the synfull byrthe of Adam is hool wassheth awaye and becometh a newe man whiche is shapen after God in true ryghteousnes and holynes Spirite The spirite is the holy Goost and hys motion or workynge in vs. It is one thynge The outward mā the olde Adam the flesshe the body of synne It is one thyng The newe man the inwarde man Ro. vij Gala. v Betwene the spirite and the flesshe is a contynuall
corne wynes shoulde not growe in the feldes yet see well ynoughe that with all theyr thought and care they be not able to put one cubite vnto their statures They be heathen Mat. vi and knowe not the care prouidence grace of God Two thynges doth the Scripture speake and touche concernyng ryches First it is daungerous to medle with them Rychesse The scripture calleth thē thornes He must nedes haue a fayre grace of God that doth not prycke hym selfe beynge amonge thornes They be wytche blynde and hynder a man very sore A certaine Iewe came vnto Christe whiche was counted before the worlde a ryght honest man But when Christe woulde teache hym the perfection and bad hym forsake hys goodes and possessyōs he went away mournynge for he had great possessyons Then sayde Christ vnto hys disciples Matth. xix Mar. x. Lu. xviij with what difficultye shal thei that haue ryches enter into the kyngdome of God The goodes are loued and man is blynded Secondarely the Scripture doth not therfore denye the kyngdome of heauen vnto the ryche but onelye sheweth them the daunger and ieopardye thereof and warneth them faythfully that they shoulde not suffre the goodes to be theyr mayster and Lord and haue none euyll concupiscence after that which is temporal Psa lxij And yf ryches do increase vnto them that they shoulde not sette theyr hertes vpon them and make an Idoll thereof The ryche man in S. Luke shoulde be a warnynge vnto them Luce. xij Verely the spirite of God which knewe very wel the perilles daungers thereof saith in sayncte Paul on thys wyse i. tim vi They that wil be ryche fall into temptation and snares and into many foolyssh noysome lustes which drowne men in perdicion and destruction For couetousnes is the rote of all euyl whiche whyle some lusted after they erred from the fayth and tangled them selues with many sorrowes In the end of the same Epistle geueth he vnto the ryche a very goodly rule to lyue by and fayth Charge thē that are ryche in thys worlde that they be not excedyng wyse and that they truste not in the vncertayne ryches but in the lyuynge God whiche geueth vs aboundantly all thynges to enioye thē and that they do good and be ryche in good workes and ready to geue and to distribute layenge vp in store for themselues a good foūdation agaynst the tyme to come that they may obtayne eternal lyfe Mat. vi Men can not serue God Mammon together Ecclesi v. Reade in the preacher of Salomon of the ryche men of thys worlde Whosoeuer doth medle moche with goodes by the way of marchādyse customes or other wyse latte hym remembre that he medleth with thornes and forgette not the brotherly loue but accordynge to the lawe of nature as he would that men shoulde deale with hym truely and vprightly so let hym deale with hys neyghboure Tob. iiij Vvhatsoeuer ye woulde that men shoulde do to you mat vij euen so do ye to them Thys is the lawe and the Prophetes Luce. vi Geue and it shal be geuen vnto you sayth Christe Lende lokynge for nothynge agayne and youre rewarde shal be greate and ye shal be the chyldren of the hyest Deute xv Item in the fyfte boke of Moyses sayth the lawe Tourne not thyne eyes from thy poore brother handle not deceatfully and craftely with hym in hys necessities that thy Lorde God maye blesse the alwayes and in all thynges that thou goest aboute or takest in hande Deute xxiij xxiiij Geue vnto thy brother no money vpon vsury O Lorde God why do men rage so vnmanerly and abhominable for the temporall goodes seyng thei muste shortely departe from them when they dye They can not preserue them from death what shoulde it profite a man Matth xxvi though he shoulde wynne all the hole worlde yf he loose his owne soule Christe warneth you fatherly in Mathewe and sayeth Mat. vi See that ye gather you not treasure vppon the earth where ruste and mothes corrupte and where theues breake through and steale But gather ye treasures together in heauen where nether ruste nor mothes corrupte and where theues nether breake vp nor yet steale For where so euer youre treasure is there will youre hertes be also It can not well be done to followe the naked Christe and to beare his crosse where as so greate ryches and all plentie doth abounde Synne Synne is all what soeuer is against the commaundement of God There is thre maner of synnes The originall synne is an euill concupiscēce where of we be inheritours by byrthe descēdinge from Adā vpon all Adams children whiche prouoketh and enticeth to synne For it is written in the fyrst boke of Moyses The imagination of mannes herte is euyl Ge. vi and .viij euē from hys youthe Of thys synne complayneth Dauid sayenge Psal li. Rom. v Ephe. ij Beholde I was shapen in wickednes and in synne hath my mother conceyued me Thys synne bryngeth the chylde with hym euen from hys mothers wombe The deadly synne is euery synne agaynst the commaundement of god of her owne nature The daily synne The dayly synne is a synne of the Christen menne or of the saynctes is called daily for thys cause not that she is so small of her selfe but because she is forgeuen vnto the faythful thorough the mercyfulnes of God and is not imputed vnto hym for synne vnto death Briefely euery dede of man whiche is not through the faythe in Christe is a deadly synne For the frute is as the tree The tree is the carnal mā which spiritually is dead how shoulde he then of hymself bring furth a lyuing fruite that is a good worke Infirmitie For as muche as a Christen man doth not feare death he feareth much lesse bodely sickenes he escheweth only the infirmities of the soule that is to say synne The bodely infirmitye is vnto man a costely medecyne agaynst the synfull flesshe For man is neuer more righteous then when he is sicke when God scourgeth thē doth he heale Amendement of lyfe happeneth best in the tyme of all maner of tribulation Sickenes doth withdrawe him from the inordinate and vncomely loue of creatures that he begynneth to loke for the creatoure as for hym that onely can helpe on euery syde and quycken man in all hys aduersities whiche he muste suffre here It geueth also vnto man in tribulation a spirituall ioye and bryngeth a good confidence towardes god whā he thinketh accordinge as the scripture doth shewe Vvhome the lord loueth Ebr. xij hym he chasteneth and he scourgeth euery sonne that he receyueth Yf ye endure chastenynge God offereth hymselfe vnto you as vnto sonnes what sonne is that whome the father chasteneth not If ye be not vnder correction whereof al are partakers then are ye bastardes and not sonnes Moreouer seynge we had fathers of our flesshe whiche
Howe that in the dayes of Noe the floudde came vnwarres and ouer hasted the worlde So shal the cōmynge of the sonne of man be when men wyl least loke for hym i. thes v. ij thes ij Euen thus sayth Paule also The daye of the Lorde cometh as a thefe in the nyghte Matth. xxiiij and xxv i. the .iiij The fourme fasshyon processe and iudgement of the Latter daye Reade in Mathewe and in the Epistle vnto the Thessaloniens I wyll not brynge the oute and from the scripture with my laboure but in and to the Scripture Euery water is better in hys fyrst sprynge than it is in the fellowynge crekes or ryuers The Masse The masse is a testamente of Christ wherein is promysed pardon and remissyon of synnes vnto all faythfull Christians and soundeth thus As they dyd eate the Lorde Iesus loke the breade and gaue thankes brake it gaue it to hys disciples and sayd Take eate thys is my body And he toke the cuppe thanked and gaue it them and saide drynk of it euery one Thys is the cuppe the newe Testament in my bloude that shall be shed for you and for many for the remissiō of synnes Matth. xxvi mar xiiij Luc. xxij i. Cor. xi Thys do in the remembraūce of me Reade Mathewe Marke Luke and the Epistle of Paule to the Chorinthians Euen there is the masse instituted of Christ Therfore what so euer is more there by they additiōs of menne These forsayd wordes must euery mā knowe perfectely remembre thē in a right stedfaste faith It is not lauful that they shoulde be hidden and spokē secretely yf thou wilt heare masse a right remembre that here is a meate and drynke therfore muste thou eate and drynke or elles thy masse hearynge is of no valoure To heare masse a ryght Howe shall I do then Take the wordes of the masse before the and remembre them in a ryght fayth that thou doubte not but as Christe hath promysed thy euen so shall it come to passe vnto the and in the fayth of the same wordes receyue the blessed Sacrament as a sure holy token vnder the whiche suche promyse is made vnto the whereby thyne herte is broughte to the wordes to beleue them This is spiritually and corporally to go to goddes borde Goyng to Goddes borde Whan the Sacramente is not ministred vnto the but thou hearest masse onelye then take the wordes of the Testament into thy herte and remembre there what thy God and Lorde Iesus Christe hath done for the howe he by hys death hath redemed the and deserued for the eternall lyfe And besydes thys hast thou the very right lyuynge token and seall hys body hys bloude Beleue the wordes and the token so obtaynest thou the promysed inheritaunce and goest to Goddes borde spiritually thou doest strengthen thy selfe oute of the wordes of Christe thou doest conforte the preserue and amende the. For he that doth accepte the wordes and token in fayth is nourysshed and strengthened agaynst all temptations and necessities and moued and prouoked to geue thankes vnto the plenteous mercyfull father which hath geuen and made suche a ryche costely Testamente to vs poore damnable synners Here maye be no doubte at all in the promyse For it is therfore called a Testamente that is a thynge which can not be called agayne a sure promyse whiche is sealled and confirmed with the precious death of the Sonne of God Ebre xi Here is no bloude shed of vnreasonable cattell whiche can not take awaye synne but the precyous innocent bloude of Iesu Christ Ebre ix which pourgeth our consciences from deade workes whiche for that cause is a mediatour of the newe testamēt Rom. iij as Paule doth name hym the masse is no sacrifyce The masse is properly no oblation but is a remembraunce of the hyghe worthy oblation or Sacrifice whiche Iesus Christe the sonne of God in heauen Hebr. ix offred hym selfe for oure synnes vpon the crosse ones This rememberaunce shall be very newe vnto all hertes whereby man is taught what he hath ben and what God hath done for hym There of groweth then confidence in suche a kynde Lorde and redemer Also loue is raysed towardes God and towardes oure neyghbour and a renewynge of the olde man We haue nowe many masses but the death of the Lorde is seldome shewed the plentyfull grace of the death of Christe shoulde alwayes be shewed thereby And we shoulde admonysshe exhorte one another to the loue of God and of our neyghbours For thys Sacrament signifyeth vnite in loue as the names therof clearly do declare A testament Briefely whatsoeuer a Testamēte hath in it selfe in especyall that same hath also the masse The Testatour is Christe The testamente are the wordes as is a fore sayde whereby Christe dyd institute the blessed Sacramēt of the aulter therein is contayned with fewe wordes what Christe hath bequethed and geuen vs. The sealle i. Tim. ij bonde and assuraunce is the body bloude of Christe a pledge token and sealle of the Godly promyse and redemption for vs. The heyres are all faythfull Christians The inheritaunce is pardon and remissyon of synnes Where as remission of synnes is there followe all goodes promysed and geuen in the Testament For whan the synnes be remitted and forgeuen then haue we a mercyfull God throughe Christe Christ is then oures Ro. viij and with hym all thynges Thys is nowe the inheritaunce The Sacrifyces of the olde Testamente were vnperfecte Ebre x for they dyd not take and wasshe awaye synne thei were a figure of the ryght perfecte sacrifyce the oblacion of Christe whiche taketh away our synnes and maketh vnto vs a mercyfull God That was Christe which dyed vpon the crosse a ryght onely sacrifyce of the newe Testamente for oure synnes oure onely sanctification iustifycacyon and satisfaction Nowe whē we haue masse or go to Goddes borde than may we not saye properlye that Christ is offred agayn for he dyeth now no more Ebre vi ix Rom. vi The Apostle sayth He hath done it once And after that fayth he agayne Once dyd he entre into the holy place He offreth not him selfe often he was offred but ones But proprely is it a remembraunce of the ryght perfecte oblacyon which once vpon the crosse is accomplysshed And here is the passyon of Christ earnestly remembred through the which fayth is strengthened and augmēted loue towardes God and man kyndeled and hope stablysshed and confirmed Therfore sayde Christe Thys do in the remembraunce of me that is when ye eate my body and drynke my bloude then remember my death that I dyed for you and redemed you and became an oblation for your synnes Righteousnes A ryght fayth in the mercy grace of God in Iesu Christe is onelye oure ryghteousnes Ro. iiij To hym that beleueth is hys fayth counted for ryghteousnes Abraham beleued God Gen. xv and it