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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17216	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.; Alte Glaube. English	Bullinger, Heinrich, 1504-1575.; Coverdale, Miles, 1488-1568.	1547 (1547)	STC 4071; ESTC S111672	65,283	130

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 possessiō is not here vpō earth the kyngdom of heauen is our natiue countre From thēce 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 ▪ honoure and prayse for euer and euer Amen The accustoma● goodnes of God God hath shewed no lesse kindnes to vs thē 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. ● 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. ● Cor. xiiii ▪ Hebre. xi Jaco i. would to god we had many suche as James the Apostle was O vnthākful world S James wold not spare to rebuke suche Agaīst suche grosse vices wold not S James spare to ●● 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 Actuū xi The fyrst creatiō of heauē and earth The garnyshynge of heauen and erth The office ●● the 〈…〉 in the firmament Fyshes Foules Beastes The treatiō of mā The creaciō of the woman The requeste of the commaundement The vnthankfulnesse and wickednesse of man The righteousnes and mercy of god The way of satisfactiō before God is Christe Synne The frowardnes of man Why god gaue the womā vnto man Grace We all are lothe to knowlege oure selues gyltye Punyshement The promes ●ene iii. The serpētes heade The sure foundatiō of oure fayth Ro. viii ● Corin. ● The gospell of Jesu Chryst Esaye vii A prayse of the virgin Mari Hebre. i● ▪ Gene. iii. Christes h●oe i. Pet. iiii John xii●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 Cōforte helpe louing kindnes in the myddes of correction Gene. iii. Cōforte paciēce in Christ i. Pet. ii Adams fayth Hebre. xi Sacrifice was a token o● thankfulnesse Cain the father of wickednesse Abel the The difference of true false fayth ▪ The fyrst de●a●● of the faith ▪ The reparacion of our fayth Gene. iiii ▪ Inuoca●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 commaundemētes geuen vnto Noe. Thorowe Noe was the world replenshed The faith of the heithē is ydolatry and worshyppynge of ymages ▪ Gene. x● ▪ Gene. xii Abrahās fayth Abrahās 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 secōde table The lawe written in stone is no newe thyng The lawe written in stone was fylled afore Obiectiō Answere Gods Testament Saluatiō Obiectiō Answere why the lawe was geuen The lawe is the rule to lyue by The brasen serpēt 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 lōg seruice among the Jewes God rendreth oure weaknes Lawes iudiciall The fyrst boke Moses The secōde 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 ▪ 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 ●bia The departyng of Israe ▪ frō Juda. Kynge Jehu God alwaies sen deth hys prophetes The prophetes preached ●he olde ●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 ●acha iii. The buryall resurrection of Christ The ascēsion The vocatiō of the Heithen The prophetes soughte saluacion in Christ A prophecye tolde vnto Daniell The nombre of the yeares Antiochꝰ God had euer some vertuous men ●achay Symeon All gods electe wer saued by Christ The olde testament is not to be refused Luk. xxiiii The new Testamēt dec are ▪ h the olde Tidinges of Christes birth The grace of God Christ the onely saluacion of all the worlde Luce. ii● The dewry of vs. John baptist John i. John i. Mat. xi Math. iii. Math. iii ▪ The substaūce 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 frō hys apostles The holy goost broughte no new doctryne Joh. xiiii Mar. xvi Act xiii ●● 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 cōueniēce ▪ folowed The Pope Machomet stry●e agaynste Christe Let vs do as our ol●est fathers haue done longe before vs. Philip. iii.

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 water● 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 boūdes and markes whiche it maye not ouer passe And these thre thinges the water the erth and the firmamēt that is to saye the ayre and clearnesse aboue vs vnto the heyght of heauē are the essensial and substantiall parcels of the world and se●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 pleasaūrly to garnyshe that wonderfull worke yee not onely to garnyshe it but also to make it frutefull and profitable for man ▪ 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 mane● 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 vpō 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 gardē 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 reasō 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 cōmaundement 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 o●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 mā 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 s●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 disobedyēce 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

lyfe tyme he dyd chose Apostles whome he receaued to be witnesses of all hys doctryne miracles enfourmyng them diligently helde nothyng backe from them For he sayeth vnto them Ye are my frendes yf ye do all that I commaunde you I wyll hence forth call you no more seruauntes for a seruant woteth not what hys Lorde doth But I haue called you my frendes for all that I haue heard of my father haue I opened vnto you Joh. ●v But for asmoche as they yet lacked vnderstondnge were forgetfull and had euer straunge ymaginacions of the kyngdome of Christ therfore whan he now ascended vnto heauen he charged them not to departe from Hierusalem but to wayte for the holy gooste whome he also gaue vnto them vpon the fiftieth daye after his resurrection that is vpon the tenth daye after his ascension euen the fiftenthe daye of Maye by the which holy goost they beynge illuminate spake with all maner of langag●● and were myndfull of all that the Lorde had commaunded them a●o●e For the holy goost dyd not endew them with a newe doctryne but it that the Lord had taught them out of the lawe and the prophetes the same dyd he bringe to their remembraunce and illucidate all thinges prynted them more clearly in ther hertes For so sayeth the. Lorde in the gospell The conforter euen the holy gost whom the father wyll sende in my name he shall teache you all thinges and bringe all thynges to youre remembraunce that I haud sayde vnto you Therfore so longe as the Lorde was with them and tolde them all the matter of hys passion they were sorye and coulde not beare awaye all that he sayd vnto them But after that he was taken vp frome the erth in to heauen he sent the holy goost euen him whome the prophetes also had before that led them into all Christen veryte So whan they were endowed with the holy gooste they beganne accordige to the Lordes commaundemente to preach in all the world the foresayde matter of saluacion purged and obteyned onely by Christ and gotten by true faith For he had sayde Go your waye in to all the world and preach the gospell vnto all creatures Who so beleueth and is baptised shalbe saued c. And therwith comprendeth he both the poyntes whiche the Apostles vsed and practised euen the preachyng of the faith in Jesus Christ and of the ministracion of the sacramentes And how the Apostles doctryne was it is manifest out of the Actes of the Apostles But shortly and in a summe they preached amendement of lyfe and remission of synnes thorow Jesus Christ That is to saye howe that the whole generacion of man laye in the dominion of the deuel and in y e bondes of synne cursed and damned but God had mercy on vs all sente his soone in to this worlde to dye and with hys death to restore vs vnto lyfe and to wash vs with his bloude that who so euer beleueth in hym shulde not perish but haue eternall lyfe All this declared they out of the lawe and the prophetes proued that Jesus Christ whome they preached is the blessed sede promised vnto the fathers Who so is desyrous to haue a perfecte ensample of this declaracion he fyndeth two sermons of the famous Apostles Peter and Paul the one in the Actes of the Apostles the secōde chapter the other in the. xiii chap. There doth the holy Apostle open the mistery of our holy faith very excellently declaringe it from the tyme of Abraham vnto Dauid from him vnto Jhon the baptist There vpon sheweth he how Christ suffred dyed was buried and rose agayne from death All this confirmeth he with the scriptures of the prophetes At the last he concludeth the sermon after this maner Be it kowen vnto you therfore ye men and brethren that thorowe Jesus is preached vnto you forgeuenesse of synnes and that by hym all they that beleue are iustified from all thynges from the which ye coulde not be iustified by the lawe of Moses To this now also the sermon of Peter Yee all the scryptures of the Apostles do fynally accorde to the same effect Hereout also bring they y e doctrine of repentaunce and amendment of lyfe the rebuking of synne conslacions exhortacions and drawyng to all maner of good workes that folowe out of faith The speciall sacramentes whiche the lord dyd chefely institute and commaunde the Apostles to praise in the churche are holye Baptyme and the blessed supper of oure Lorde Jesus Christ Concernynge y ● first he saieth To me is geuen all power in heauen and in erth therfore go youre waye and teach all people baptise them in the name of the father of the sonne and of the holy goost and teach them to kepe all that I haue commaunded you The other dyd he institute at the last supper For thus is it written in the holy gospell Whā they were eatynge he toke bred and whan he had geuen thankes he brake it and gaue them sayeng Take eate this is my bodye whiche shall be geuē for you this do in the remembraunce of me So toke he also y ● cuppe whan they had supte and sayde Drynke ye all out of this This is my bloud of y ● new testament which shall be shed for the remission of sinnes With suche sacramētes thorow outward visible stourmes for our infirmities sake pleased it the lord to shewe set before oure eyes his heuēly in visible grace not that we shuld continue still hanginge in the visible thing but that we shuld lyft vp our myndes and with a true beleue to holde fast to prynte sure in oure myndes to worshippe and to enioye the thinges that faith sheweth vs by the outward sacramentes With these outward sacramentes also hath it pleased him to opē declare and shewe vnto vs his grace and louynge kydnesse Namely how that he geueth vnto vs him self and all his riches clenseth vs fedeth and moystureth oure soules wyth hys flesh and bloud that he is at one with vs and we with him so that we vse and practise the sacramentes with a true faith For the outward enioyeng of the sacramentes of it selfe alone doth not reconcyle vs wyth God but yf they be vsed with fayth than as Saynte Peter saieth Act. xv thorow faith doth God purifye the hertes With the sacramentes pleased it hym to leue behynd him a remembraunce of his giftes benefites to the intent that we shuld neuer forget them but prayse and thanke him therfore Morouer with vysible sacramentes was it his will to gather vs together and to marke vs in remembraunce of oure dewty how we are one body to gether and ought to applye our selues to all righteousnesse All which thinges are foude at lenthe in the scriptures of the Apostles As for the Apostles they mynistred the. sacramentes diligently pu●r●ly and symply and so without anye addicion distributed them vnto

had in the first promes of God the foūdation and the whole summe of oure holy christen faith Namely that the whole generation of mā 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 mā 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 serpēt 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 thē 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 strēgthed thorow the promes of God and beleued that he and hys posterite whiche ●is were chyldrē 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 chaūged Thus was Jacob called Israell Symon Peter Luthz Be●ell Eue had nowe a name of lyfe for Ha●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 mā whych in the Hebrue is talled Ischa Gen. ii And thus is it manifest what faith Adā had wherby we maye well suppose that Eue had none other faythe But god vsed hys mercy and louynge kyndnesse yet furthermore euē 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 Notwythstādyng leaueth hym not vtterly comfortles but prouideth him a garment comforteth hym wyth frēdly wordes and then fyrste sendeth hym awaye from hym Euen thus doth God the father of heauē 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 happē 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 Prophecyt●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 thē 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 passiō and crosse afarre of Moreouer that the passion of Christ ones do●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

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 Euē 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 repēt him thou art prest for euer after the ordre of Melchisedech In thys fourth verse descr●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 sōnes 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 ●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 Heithē and reigneth among thē 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 Euē so doth Christ to his enemies and destroieth their power and kyngdome All whych thynges we haue sene in the olde vnchristē 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 ●ormēted 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 passiō foloweth the glory wyth the resurrection and ascensiō Paul Philip. ii speaketh of both and sayeth Chryste humbled hymselfe and became obediēt 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 ●hych he had of Christ Jesu and of the christē 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 heauēs 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 passiō crosse and death of the resurrection ascēsion and iudgement but ti is clearly comprehended here in thys Psalme The articles of the holy churche of forgeuynge of sinnes the resurrectiō 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 mē 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 ▪ 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 sōne 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 amōg all hys men of warre kynstolke in al hys courte Edominion before the whole congregation and in all hys kyngdome so● 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 wryttē 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 Hierusalē he set vp hys sonne and