euerlasting death is ouercome euerlastyng lyfe is purchessed Therefore in this sentēce also it is necessary that faith be not takē for the naked knoledg of the history but for the true trust of mercy which purchesseth remission of synnes and cōforteth our hertes and deliuereth vs frome feare and certifyeth vs of euerlastynge lyfe ☞ What then Is the knowledge of the historie to be wythdrawen from fayth No but it is necessary to beleue al the Articles of faith Yet it is not sufficyent to know the historye onely but the hystorye is to be referred vnto the finall cause whyche is the Crede that is to say I beleue remission of sinnes For this is the vse of the history That thou beleue Christ the son of God therefore to be borne in fleshe to haue suffered and risen vp againe that thou shuldest obtayne remissyon of synnes and euerlastyng lyfe ☞ What is the profession of the Christen fayeth ¶ Ther be thre Symboles Credes or professions of the Articles of oure fayeth the common crede of the Apostles that whiche was made in the counsell at Nicene And the thyrd of Athanasius ☞ Reherse the apostles Crede i. I beleue in God the father allmighti maker of heauē and earth ii And in Iesus Christ his onely son our Lorde iii. Which was cōceiued bi the holie gost borne of the vyrgyn Mari. iiii Suffered vnder ponce Pilat crucifyed dead and buried v. He descended into hel the third daye he rose from death vi He ascēded vnto heauen he sytteth at the right hande of god the father almyghty vii Frome these he shall come to iudg the quicke and the dead viii A beleue in the holy gost ix The holy catholike church the communion of Sayntes x. Remission of synnes xi Resurrection of the flesh xii And euerlastyng lyfe ☞ Saye the crede of the counsel at Nicenum ⧠I beleue in one god father al mightie maker of heauē earth al things visible vnuisible And in one lord Iesus christ the only be gotten son of god borne of hys father before the worlds god of god light of very light god of veri god begottē not made like in substāce vnto his father by whom he created althings Which for vs men and for our helth came downe frō heauen and is incarnate by the holie gost of the virgin Marye and made man crucified also vnder pōce Pilat suffered rose the .iii. day according to the scriptures he ascēded into heauen He sytteth at the ryght hand of god the father shal come againe with glorie to iudge the quick the dead whose kingdō is wtout end And in that holy gost the lord which giueth life which procedeth from the father the son which also wyth the father and the sonne is worshypped like glorified which hath spoken by the Prophetes And one holye catholike and apostolycal church I acknowledg one Baptysme in remission of synnes I loke for the resurrectiō of the deade the lyfe of the world to come So be it ¶ Say the crede of Athanasius ☞ Who so euer wil be saued before al thinges it is necessari that he kepe the general faith Which vnles euery man obserue perfecte and vndefyled he shall wtout doubt euerlastingly perish But this is the catholike fayeth that we worshipe one god in trinite and the Trinite in vnite Neyther confoundynge the persons nor seperatyng the substāce For the personne of the father is one of the son an other and of the holy gost an other But of the father and the sonne and the holy goste is one diuinitye equalle glorye lyke euerlastynge maiesty Lyke as their be not thre vncreated nor thre vnmeasurable but one vncreated and one vnmeasurable Likewise the father is almighty the son almyghtye and the holye goste almyghtye And yet be ther not thre almightyes but there is one almightye Euen so the father is god the son is god and the holy goost is god And yet be there not thre goddes but one god So the father is lorde the sonne is Lord and the holy gost is lord And yet be their not thre Lordes but ther is one Lorde For lyke as we be compelled by christen veritye to acknowledge euery persō one after an other to be god or Lorde so be we forbydden wyth catholyke religyon to saye that there be thre goddes or thre lordes The father is made of none other neither created nor yet begotten The son is of the father only not made nor created but begotten The holy gost is of the father and the son not made nor created nor begotten but procedyng Therfore ther is one father not .iii. fathers one son not iii. sonnes on holy gost not thre holy gostes And in thys trinite their is nothynge before nor after nothyng greater nor lesse But the whole thre personnes be like euerlastynge wyth their selfe and lyke equall So that in al thynges as it is nowe aboue sayde and that the trinity is to be worshipped in vnitie the vnity in the Trinitie Wherfore he whych wylbe saued let hym so iudge of the Trinitie But it is necessarye for euerlastyng health that he beleue faithfully also the incarnacion of our Lord Iesus Christ Therefore it is ryght faieth that we beleue and confesse that our lord Iesus Christe the son of god is god and man He is god of the substaunce of his father gotten before the worldes and he is mā of his mother borne in the world Perfect God and perfecte man of a reasonable soule and mans flesh subsistyng Equall vnto hys father accordynge vnto hys dyuynytye lesse then hys father accordynge vnto hys humanity Whiche althought he be god and mā yet be their not two but ther is one Christ But one not in conuersion of the godheade into flesh but in takeyng of manhead in god One altogither not in confusion of substaunce but in vnitye of personne For lyke as a reasonable soule and fleshe is one man so Christ is one God and man Whyche suffered for oure saluacion wente downe vnto hell and the thirde day rose from the dead He went vnto heauen sitteth at the right hande of god the father almyghty Frō thense he shal come to iudge the quicke and the deade Vnto whose commynge all men shall ryse wyth theyr bodies And they shall gyue a counte of their owne dedes And they whiche haue done well shall enter into euerlastinge lyfe but they whyche haue done euell into euerlastynge fyre This is the catholyke fayth whiche vnlesse euery man do faythfullye beleue he can not be saued ¶ Of God ☞ What is God GOd is a spirituall vnderstandinge substaunce the euerlastinge maker keper and defender of al thinges of one endles wysdome goodnes ryghtuousnes and mercy ☞ Shewe wytnes of the vnite of God ¶ Deut .vi. Heare Israell Thy Lord god is one Lord Esai xliiii I am the fyrste and the laste and besyde me is there no god And xlv I am god nor there
is no more besyde me i. Corinthy .viii. We knowe that an Idole is nothing in the world and there is none other God but one Eph. iiii One God and father of all aboue al and by all i. Timothe .ii. There is one God and one medyatoure of God and man ☞ Howe manye persones of the godhead be there ☞ There is only one godly substaunce but it is attributed vnto thre personnes that is ta saye the father the sonne and the holy goste which be Homousii or of one substaunce lyke vnmeasurable and lyke euerlasting ☞ What signifieth a person here ☞ A person is an vndeuidable substaunce in vnderstandyng How prouest thou that their be thre personnes Christe coÌ„maundeth al people to be baptised in the name of the father of the son of the holy goost Here by name we these personnes rehersed lyke in substaunce or homousii Alâ—o the profession of the crede testifieth the same Where we confesse our selfe to beleue in the father the sonne and the holy gost Math iii. be the personnes manifestlye perceyued when the holye gost appeareth in the similitud of a doue and the voice of the father is herd testifieng of the son This is my welbeloued sonne c. Item Ioan .xv. When the holye gooste shall come whom I wyll send you from my father Heare be thre persons ioyned togyther the holy goost commyng or sente the son sendyng and the father .i. Iohn .v. Ther be thre whych bere wytnes the father the sonne and the holy goost And these thre be one ⧠What is the father ⧠He is the fyrste person of the godhead euerlastyng vnmeasurable vnbegotteÌ„ and hauing his beyng of no man ☞ Who is the sonne ☞ He is a personne of the godhead gotten of hys father before the world homousius or lyke in substaunce vnto his father and lyke euerlasting ☞ What signifieth in the begynnyng was the worde ⧠Logos or the word is called of Iohn the sonne of god whiche is the fecond person Therefore thys is the signification in the beginning was the word that is to say the son of god was in the beginning froÌ„ euer Wherefore is he called logos or the word ☞ Because he is the personne whiche speaketh whyche hath euer spoken from the begynnynge vnto the fathers ☞ Proue that logos or the worde signifieth a person whiche is by it owne nature God Iohn speakethe of the worde that it was in the beginning that is to saye that it is euerlastyng Nowe if the worde were in the begynninge before the creatynge of althinges Therfore it is no creature but lyke euerlastinge vnto the father Then when he saith the word was wyth God Heare doeth he playnely make difference betwen the persones that the personne of the father is one and the person of the word an other A Thirdly he sayth and god was the word Heare testifieth he clearlye that the wordeis God For thys partycle Logos or Verbum is put here in the place of subiectum lyke as the greke article added therunto doeth shewe But the particle Deus is put in the place of predicatum After that the said Iohn sheweth of the word that he was in the worlde and the worlde was made by hym These be the wordes whiche muste be necessarilye vnderstanded of a parson wherein is godly nature So the other places also whyche saye that all was created by the son testifye the worde to be a persone whyche is by it owne nature God For it is certayne that the world was not builded by his manhead Coloss i. All be builded by hym and in hym and he is before althyng and al thynges do consiste by him Item Coliss ii In him dwelleth the fulnes of the godheade corporally Hebru i. by whom he made also the worldes whyche is the bryghtnes of shining and the Image of hys substauÌ„ce beryng al thiÌ„ges in the word of his power c i. Iohn .i. That which was from the begynnyng that we haue heard and that we haue sene that oure handes haue touched the worde of life that do we shew Iohn vi What if ye shal se the son of a man ascendynge wher he was before Iohn xvii Glorifye me O father wyth the glory whych I had before the worlde wyth the. Iohn viii I was before Abraham was borne Iohn .v. Like as the father rayseth vp and quyckeneth the deade so quickneth the same also whom he wyll Also what so euer he doeth that doeth the son also Iohn .x. I gyue euerlastyng lyfe vnto them etc. Iohn .xv. He sayeth that he sendeth the holye gost When the holy gost comforter shal come whom I wyll send you from my father And a littel after if I shal not depart the holi gost coÌ„forter shal not come But if I shal go I wyl send him vnto you Ioan .xx. Thomas calleth openly my Lord and my God Rom. ix Which is aboue al a blessed God c. ☞ What is the holy gost It is a godly person lyke euerlastynge and lyke in substaunce vnto the father and the son procedynge from theÌ„ boeth ☞ Shewe witnesses whyche proue that the holy gost is a personne and by nature God I haue said before that the personnes be manyfestelye deuided when Christe sayeth baptisynge them in the name of the father and the sonne and the holy goste So Mathew .iii. and Luke .iii. The personnes be deuyded The voyce of the fathere speaketh of Christe thys is my well beloued sonne Here be two distincte personnes of the father speking and testifiyng Christ to be his sonne Thirdly besyde that also the holy goste is described to appere in the lykenes of a doue whiche is neyther the father nor the son Iohn xiiii I wyll praye my father and the other conforter that he shal giue it you Also the comforter whom the father wil send in mi name he shall teach you al things Also he shal not speake of him selfe but he shal speake that which he shal heare Iohn .xv. When the comforter shal come whome I wyl send you from mi father he shal beare witnes of me Ro. viii Ye be not in flesh but in spirit If so be that the spirite of god inhabite you But if any man haue not the spirit of Christe he is not hys Also if the spirite of him which raised Iesus froÌ„ the dead do dwell in you c. These places dooe manyfestelye declare and decerne the holye gost from the father and the son and testifye hym to be the spirite of the father and the son In the same place Thys spirite gyueth witnes vnto oure spirite c. i. Peter .i. of the which health the prophetes haue sought and searched inquirynge in or at what tyme the spirite of Christe shewynge before woulde signifie vnto them those aduersityes which be in Christe Heare doeth he clearelye testifye that the holy gost was before the sonne of God dyd take fleshe vpon hym and he calleth him the spirite
of Christ Also in the same places which nowe be shewed vnto you by theÌ„ which haue preached the Gospell vnto you the holy gost sent from heauen c. ¶ Actu ii out of Ioell I wyll poure out of my spirite vpon all fleshe Geare testifyeth he the holye goost whyche is poured oute not to be the person of the father and yet wheÌ„ he sayth Of my spirite he signifyeth that spirite to haue a godly nature ☞ Howe proueste thou that the holy gooste doth proced equally from the father the son ¶ Iohn .xiiii. the holye gooste whyche the father wyll sende in my name Then after sayeth Christe The holy goost whome I wyl sende you from my father Heare testifyeth he the holye gost to be sent as wel from the son as the father ¶ Of the creation ☞ What is the creation IT is the mankyng where wyth God created spirites and al bodelye natures of nothynge by hys worde for the kepeynge and preseruynge of them Gene. i. In the beginninge God created heauen and earth that is to saye all creatures In the begynnyng that is when their were as yet no creatures ☞ What is a creature ☞ It is all thys worckemaÌ„ship as well of spirites created as of other thinges and bodely natures for thys purpose made of God that they shoulde declare a God to be not alone to be playnly god but euerlastyng almyghty which can create gouerne and kepe althynges Whyche knowen God the creatour and keper myght be glorified and haue thanckes therfore ☞ Who doeth kepe thynges created ¶ In the article of creation we muste vnderstande the perpetual gouernynge vpholdynge and kepyng of thynges So that god hath not forsaken or departed from hys worckemanshippe like as the kerpender departeth from the howse whyche he hath made But God doeth alwaye gouerne vpholde kepe and defend the natures of thinges he doeth yerely make the earth plentiful he bringeth furth corne out of the earth he doth perpetually minister vnto thynges haueynge lyfe lyfe and motion Act. xviii In him do we lyue moue and haue oure beynge Colos i. All thynges consiste in hym All thynges loke forthe that thou may giue theÌ„ meat in due seasoÌ„ Psal xxxv O Lorde thou shalt saue man and beast ☞ Howe is God knowen in hys creatures as creator of thynges ☞ The vniuersall generalnes of thynge is a certayne sacramente and wytnesse that there is a god that he is good iuste wyse Also the mouynges of the elementes and heauenly bodies sunne mone and sterres by certayne courses from tyme to tyme preseruacyon of the kyndes of all thynges doth sufficieÌ„tly declare the world and natures of thynges not to haue their being by chaunce but to be created with the assured counsell of God to be ruled and preserued Moreouer the soules of menne be the Images and as it were glasses wherin the godhead doeth appeare wherin we ought to marke and behold the godhead Also the polityke felowshyppe of mankynde declareth manyfestely the presence of God We se also quellers and tirantes to be violently drawen vnto punishment by the certayne counsell of God ☞ Howe oughte the thynges created to be vsed ⧠It is greate godlynes so to vse thinges created that by them we maye glorifye God and declare and set furthe hys goodnes and presence giue thankes and prayse vnto hym therefore And they which do not this be very Epicures but rather godles persoÌ„nes ¶ Of the strength and power of man or of fre wyl ☞ What is fre wyll IT is the wyll aggreinge with reasone For in manne be these two Reasonne or the mynde whyche iudgeth and wyl which either obeieth or resisteth the iudgemente and ruleth the inferior powres that is to saye the affeccyons of senses or wittes ☞ Nowe is it to be axed howe oure wyll is fre and howe it can obeye the lawe of God Of thys question can no Iudgement be gyuen vnlesse we coÌ„sidre the greatenes of originall sinne Also vnlesse we knowe that the lawe of God doeth not onelye require outward ciuile workes but perpetuall perfect obedience of the whole nature For if the nature of maÌ„ were not corrupted with synne it shoulde haue more assured and manifeste knoweledge of God it shoulde not doubte of the wyll of God it shoulde haue true feare true truste to be shorte it should performe and accomplishe perfecte obedience vnto the lawe that is to saye in oure nature shoulde all motyons be agreable wyth the lawe of God euen lyke as it is in godlye angelles But nowe is the nature of man oppressed wyth the original sickenes it is full of doubtynge and dispaire of blyndenes of errous nor it doeth not truely fear God nor put confidence in hym To conclude it is â—all of vitiouse affections ☞ Consideryng thys infirmity and weakenes if is to be enquired howe muche mannes wyll can accomplishe I answere seing there is in the nature of maÌ„ a certaine choise of thynges whyche be set before reason or the sences and out warde ciuyle workes mans wyll maye by it owne powre wythout renuynge in a maner do the outward worckes of the lawe This grauÌ„t the Philosophers and holye scripture also For the scripture teacheth that there is a certayne fleshly rightuousnes and certayne workes of the lawe euen in them whych be not renued But this liberty is oft ouercome wyth naturall infirmitye and hyndered also ofte by the deuel For when nature is full of euyll affectyons men obey for the most parte desires and iustes not wyth ryght iudgement as Medea sayth in the poete I se better thinges and alow theÌ„ to be good yet folowe I theÌ„ which be worsse ii The gospell teacheth one horible corruptyon to be in nature whych resysteth and stryueth agaynste the lawe of God that is to saye it worketh so that we can not gyue true obedyence But thys corruption can nature not take awaye lyke as it can not auoyde death but rather there is so great blyndnes of nature that we can not perceyue the saide corruption therfore also can we not marke how greate the infirmity of mans powr is whych if we could perceyue then at length shoulde we vnderstande that man is not able to satisfye the lawe of God ☞ Wherefore then can men not satisfy the lawe of god ⧠The wyl of man wythout the holy goste cannot make spiritual affections whych God requireth that is to saye the true feare of god the trust of mercy sufferauÌ„ce aduersitye loue of God and lyke motions ☞ Shew scripture ☞ Rom. viii They whiche be led wyth the spirite of god they be the chylder of god Also if any maÌ„ haue not the spirite of Christe he is none of hys i. Corinthy ii All naturall men perceyue not those thynges whyche be of the spirite of God Iohn .iii. vnlesse a man be renued by water and the holy gost he can not enter into the kyngdome of god Also no man can come vnto me vnlesse my father drawe hym Also they
Repentaunce and remission of synnes or as sainct Paule sayeth a regeneration or newe byrth for the dippyng into the water signieth the olde man to be mortified wyth synne the commynge vp agayne or deliueraunce out of the water signifieth the newe man to be washed and clensed and reconciled vnto God the father the sonne and the holy goste For the father receyueth the for his sonnes sake and doth promise vnto the the holy goste wherewyth he wyll geue the lyfe and sanctifie the. ☞ What is the vse of Baptisme ⧠That we may iudge thorowout aloure lyfe that remission of synnes and reconcilynge is sette furth and geuen vnto vs. For although we do fall yet vnto them whiche do amende their lyuyng the couenaunt whiche we promised vnto God in tyme paste auayleth and lowseth not the vertue because the Gospel testifieth that they whiche do amende be forgeuen ☞ May baptisme be receiued agayne or no ⧠The token oughte not to be receyued or taken agayne for the receyuynge of the ceremonie agayne auayleth nothynge And the token once receyued is a perpetuall note and a perpetual testimonie Lyke as circumcision once done was a perpetual witnesse of the bonde of God wrytten in the bodies of them whiche were circumcised Moreouer we ought to exercise the fayth of this couenaunte wyth ofte callynge it to remembraunce and keepe it so longe as we lyue Therefore it is sayed that repentaunce is nothynge elles but remembraunce of our Baptisme ☞ What difference is betwene the baptisme of Iohn and of the Apostles ¶ Goeth the Baptisms be the office and ministerie of the newe testamente and require fayth in Christ The baptisme of Iohn did testifie that Christ shoulde come The Baptisme of the Apostles testified that he was come and by that fayeth were as well they whiche Iohn Baptised as they whiche were baptised of the Apostles sanctified and saued But that Iohn sayeth I baptise in water vnto repentaunce but he whiche shall come after me wyll baptise wyth the holie goste c. He maketh no difference betwene the offices or ceremonies but betwene the personnes of the ministers the person of Christe For he testifieth that Christe is the Lorde wherby that baptisme is vertuouse which woulde geue the holie goste and euerlastynge lyfe and he professeth hym selfe to be a ministre which geueth only the outwarde signe and preacheth the worde ¶ Of the baptisme of Infantes prouynge that chyldren oughte to be baptised FYrste Christ sayth Iohn .iii. Vnles a man be renewed by water the holy goste he can not enter into the kyngdome of God This sentence is vniuersal and it testifieth that al which shal be saued ought to be renewed wyth water that is to say to be baptised therfore chylder must be baptised also that thei may be saued ⧠Seconde of the tradicion of the Apostles For so writeth Origen vpon the sixte Chapter vnto the Rom. The churche receyued a tradition of the apostles to ministre baptisme also vnto chylder For they vnto whom the secretes of the misteries of God was committed dyd know that there was natural filthinesse of synne in all men which ought to be abolished by water the spirite So doeth Ciprian Austen proue the baptisynge of chylder ¶ Thyrde by the reason whiche is broughte out of the scripture It is certeyne the kyngdome of God and promise of the Gospell to perteyne vnto chylder But wythout the churche is no saluation Therefore chylder muste be grafted and planted into the churche and the token muste be ministered vnto thē which maye testifie that the promise belōgeth vnto thē The maior is certeyne for Christe saith lette the childer come vnto me for vnto suche belongethe the kyngedome of heauen Also it is not my fathers wil whiche is in heauen that one of these litel on s shall perysh Also the angels of them dooe euer see the face of the father The minor is manyfeste For there is no saluation wythout the churche where neyther the worde nor yet the sacramentes be ministred For the churche is the kyngedome of Christ in the which christ is effectually by his word and sacramētes Therefore the conclusion foloweth that chylder oughte to be baptysed that they receyuynge the signe may be made membres of the churche and that God may giue vnto them hys promesse ☞ But the Anabaptistes obiect saiyng Seing childer do not vnderstande the worde they can not beleue wherfore the Sacramentes do not profects them ☞ Agaynst this argument fyrst of all muste we sette the example of the Infantes which were circumcised whiche also dyd not vnderstand the word and yet auayled the couenaunte or bonde and God did receiue them for his promise sake ¶ Secondarilye we muste answere althoughe they do not vnderstande the worde yet is it certayne that God taketh effecte in them accordynge vnto thys vnlesse a man be renewed by water c. Nor it belongeth not to vs to searche howe God doth worke in thē It is inough to knowe that the kyngdome of God doeth certaynely perteyne vnto chylder Wherupon it foloweth that God taketh effecte in them ¶ Of the Supper of the Lorde ☞ What is the Lordes supper THe supper of the Lorde is a sacramente of Christes bodye and bloude wherein is called into remembraunce the offering vp of Christes bodye and the shedynge of hys bloude for vs wherein also Christen men gyue thankes to all myghtye God for their redemption ☞ By how many names is thys sacrament named ⧠The scripture calleth it the supper of the Lorde the communion a Testamente and it is called of the doctours Eucharistia Sinaris ¶ Wherfore is it called the supper of the lord ⧠Because lyke as in an other cōmon suppers breade and wyne do norishe strenghten mens bodies so Christe whiche is the heauenlye breade in thys hys supper norisheth comforteth strenghtheneth and cherisheth oure soules ☞ Why is it called a Testamente ¶ Because remission of all oure synnes is promised vnto vs in it thorowe the bloude of Christe ☞ Why is it called communion Because it teacheth vs that we ought al to be in loue and charitie and mēbers of one body wherof Christe is the heade ☞ Why is it called Eucharistia Because we oughte to magnifye hys death and giue thankes al togither for oure redemption ☞ Saye the wordes of the Lordes supper ¶ Oure Lorde Iesus Christe in that same nyght wherein he was betrayed dyd take breade and when he had gyuen thankes he brake it and gaue it vnto hys disciples sayeinge Take and eate thys is my bodye whyche is gyuen for you Thys doe in my remembraunce In lyke maner the cuppe also after he had supped and when he had gyuen thankes he dyd gyue it vnto them sayeing drynke all of thys Thys cuppe is the newe testamente in my bloude whiche is shed for you and for many in remission of synnes do this howe ofte so euer ye shall dryncke it in the remembraunce of me
without Christe nothing can be acceptable Therefore sayth Christe his selfe wythout me can ye do nothinge Therefore it is necessary that the gospel of Christ be added vnto the doctryne of the lawe and fayth is necessary for the accomplishinge of the lawe So then be good workes done when oure hertes be lifted vp with the Gospel the holy gost mouing and we also consentinge then is the holye goste receiued also and newe spirituall motions are begun in vs Oure hertes after they iudg by fayth that God is mercifull vnto vs for Christes sake that God taketh care for vs wil here vs theÌ„ acknowledge we God the father and we delyuered froÌ„ doubte and desperation do begin to loue God vnfainedly to cal vpoÌ„ him and to put our trust in his helpe against al ieoperdies and periles we take aduersities in good worth fulfil our obedience for the glory of god we helpe oure neyghbours we do the duetye of our vocation more diligentlye and we accomplyshe the exercisyng of godlines chastity diligence in repressing our affections and such lyke Therefore this is the benifite of the doctrine of the gospel when it teacheth of faith it learneth how the holye gooste shal be receyued which stirreth vp in vs newe motions and we vnderstande howe the law is possible as Paul saith the lawe is stablyshed by fayeth ¶ The third Question ☞ Whether new obedience do fulfil the law and be wythout synne or no. Althoughe new obedieÌ„ce be in theÌ„ which beleue as it is sayd yet is it to be knoweÌ„ the sayed obedieÌ„ce to be vnperfect not to be wythout syn but that much infirmity and vice doeth remayne as yet euen in them whyche be santifyed Wherefore this newe begunne obedience so muche as pertaineth vnto it selfe doth not satisfy the lawe nor can not be sette against the iudgemente of God For ther is as yet in holye meÌ„ coÌ„cupiscence whiche is by the owne nature sinne and deserueth death nor it is not idle but engendereth perpetual viciouse affections Therefore holy men can not iudge or esteme them selfe to be iuste and please God for newe obedience sake But they are compelled to seke mercy beleue that they please God onli for Christes sake So perceiue thei that continual repentaunce is required of them and that they haue euer nede of remission of sinnes like as christe requireth repentaunce of all men leste they shoulde be to proude of the confidence of theyr owne dignitie when he sayeth There is ioye with the angelles for one synner whiche doth repentaunce more theÌ„ for nine ninety iuste Therefore the doctryne of oure aduersaries is to be condemned which fayneth that Sayntes be without sinne and concupiscence which they cal an enticemente not to be by it owne nature sin they iudge those whyche be renewed to be iustified bi their own obedieÌ„ce So take thei Christ vtterly awaye and blynde the doctrine of the Gospell ☞ Testimonies that synne remayneth as yet in sayntes i. Iohn i. If we shal saye that we haue no synne we deceyue oure selfe and the trueth is not in vs Romay vii In my fleshe I serue the law of synne c. Rome .x. he hath shitte vp all vnder synne to the entent he myght be mercifull to al Psalme Clxii Enter not in to iudgmente wyth thy seruaunt for no man shal be iustified in thy sighte Psalme Cxxxix If thou shall abserue iniquities O Lord who can continew Psalme .xviii. Who vnderstandeth trespases c Psalme .xxxi. Blessed is the man to whom the Lorde hath not imputed synne Therfore syn might be imputed vnto all men no not the sayntes be wythout syn as it foloweth in the Psalme For thys shall euerye Saynte praye vnto the in dewe season Also the sayntes do acknoweledge these synnes when they praie forgiue vs our fautes c. ¶ The fourth QuestioÌ„ ☞ Seynge that synne remayneth also in Sayntes howe can the newe obedience be acceptable ☞ Hereof is it specially necessary conscieÌ„ces to be instructed in the church bi what meanes our new obedience is acceptable seynge it is vnperfecte falleth much froÌ„ the perfection of the lawe So then is it to be answered This new obedience pleaseth not for the owne dignitie or perfection but for Christe so also the obedieÌ„ce which foloweth or good worckes althoughe they be defyled wyth sinne which remayneth as yet in nature yet be they accepted for Christ that which is viciouse is forgyuen them which beleue for Christ the mediatours sake So is it to be knowen that as well the personne as the worke is accepted for Christe and that thys newe obedience by mercye for hys sake is allowed reputed as thoughe the lawe were satisfied and it is called fulfyliynge of the lawe or righteousnes because we be nowe chyldren and inâ—eâ—iters wyth Christ ☞ Testimonies that this new obedience is acceptable ☞ Rom. viii Nowe is there no condempnatioÌ„ vnto them whiche walke in Iesus Christ etc. Also if ye shal mortify the workes of the fleshe wyth the spirite ye shall lyue Gala. v. In Christ neither circumcision is of any valure But fayeth by loue taketh effect oure loue then is acceptable but so that fayeth be knytte wyth it whyche receyueth before Christe the mediatour Rome xiii He whiche in these thynges serueth Christe he pleaseth God and is allowed of men i. Peter .ii. That ye maye offer spiritual sacrifices acceptable vnto God for Christ etc i. Iohn .iii. Because we kepe hys commaundemeÌ„tes and dooe these thynges before hym whiche be acceptable ¶ The fifte Question ¶ Of the dignitie causes of good workes ¶ Thys doctrine doeth greatelie adorne and commend the endles greatnes of the mercy of god wheÌ„ wee perceyue oure obedyence to please God for Christes sake and to be reputed for the accomplishinge of the lawe and to be adorned with greate prayse and to be called rightuoussenes worshippe sacrifices wherewyth God is honoured also to deserue greate rewardes Wherefore the dignitye of good workes is not to be dimynished but rather amplified that it maye inflame in vs the desyre of wel workynge ☞ Whiche be the causes then which should prouoke vs vnto good workes ¶ Fyue Necessitye dignytye the rewardes whyche are promised exercising of fayeth and the helpe of the holy gost ☞ Whiche is the first cause ¶ The necessitie of good workes ☞ For faith must encrease in vs wyth continuall exercises in inuocation repentaunce and perils accordyng vnto this do the worthy frutes of repentaunce c. For fayeth can not consiste wyth an euell conscience because it is the truste that God is mercyfull vnto vs an euel conscience iudgeth the contrary Also they which do repent but gyue them selfe to viciouse lustes and desires do not kepe their fayth For fayth seketh for remission of synnes it is not delited wyth syn nor the holy gost doth not remayne in them which giue theÌ„sefe to vicious affectioÌ„s according vnto this He that worketh sin is of
the deuel Peter monisheth the same Endeuoure your selfe sayeth he that ye make sure your vocation and election ☞ Which is the seconde cause The dignitye of good workes For although in our great infirmitye we ought not to iudge arrogantly of our selfe yet oure vocation is much to be made of and although our vertues and good workes be not pure and cleane inough yet belōg they vnto the glory of christ Therfore their dignitie is great that we shal knowe that they do greatlye please god adourneth them with honorable titles for thei be called sacrifices the is true worshipinges honours wherw t god is delited Christ sayeth the the father is glorified wyth oure good workes Peter fayeth that we be a holi priesthod ordeined to offer spirituall sacrifices acceptable vnto the father by christ Moreouer seinge good dedes and good works be the giftes of the holy gost it wer an vnthākful an vngodlye herte whiche woulde not know the author Also good workes be sacramentes that is to saye tokēs admonishing vs of the wil of god testifiyng the we haue remission of sinnes and other godly benifites according vnto thys ☞ For geue ye and ye shal be forgeuen ☞ Whiche is the third cause ¶ Rewardes as well bodely as spirituall whyche good workes deserue But althoughe euen in this life rewardes are geuen vnto manye yet because the church is subiected vnto the crosse the most speciall and excellent rewardes shal be gyuen after thys lyfe lyke as Christe sayeth youre rewarde is plētiouse in heauē And Paule sayeth godlines hath promises of thys presente lyfe and of the lyfe to come Which is the fourth cause ⧠Exercisinge of fayth for therfore doeth God adde promises vnto the workes that we should exercise oure fayeth by suche occasions we shoulde thinke that therfore we ought to giue almesse because that duetye pleaseth God and we shoulde beleue that God will in lyke maner be benificiall and good vnto vs. Lyke as the exāple of the widowe of Sarepta teacheth vs .iii. Regum .xvii. ☞ Whiche is the fyfte cause ☞ That they whiche gooe delygently aboute to do good workes be holpen of the holye gooste and preserued leste the deuell shoulde drawe and entice them into daingerousse errours vngraciousse mischieffes Therfore christ saith I will not leaue you fatherles This benifit of god cā no mans mouth prayse inoughe For the craftes and wyles of the deuel cā no mans wisdome eschewe without the helpe of the holy gost Therefore let these causes stirre vp and prouoke vs vnto good workes ⧠But what of euel workes Do they hurt vs or no ☞ Yes Fyrste of all they deserue the wrath of god and euerlasting dampnation Secondarely they deforme the Gospel and the glorye of God as he sayeth For youre sake is the name of god euell spokē of amōg the gentiles Thirdlye they haue presente punishmente the tiranny of the deuel which hath the vngodly in his power and doeth driue thē to al kyndes of errours myschefe Ther foloweth also vodely punyshmēte warre and other wrechednes and miseries Moreouer all spirituall exercises be hindered faith is dead in thē which giue thē self vnto vices Finally that whych is most horrible sinnes deserue hardening of the hert sīnes be punished with more mischeuous synnes These causes are diligently to be considered to the entent we should caste out of our hertes fleshly surenes or cōfidēce that we shuld learne to feare the wrath of God stire vp our selfe vnto good workes ▪ ☞ Do good works deserue euerlasting life ☞ I answere Some althoughe they graūt the good workes do not deserue remissiō of sins yet afterwardes they Imagine that good works deserue the euerlasting life in thē which be renued but it is not to be iudged the euerlastīg life is giuē for the clēlines dignity of those works but it is the vndeserued benifit or reward it is giuē bi mercy for Christes sake And the cause is the oure obedience is euer as yet vncleane or it pleaseth not for it owne sake but by Christe doth it please And ther is no man which is so mad or impudēte if he serche hys owne conscience that dare be so bolde as to affirme that his good dedes be worthy euerlastynge lyfe for them So sayeth Paul I am nothyng gilty in my cōscience yet am I not iustified therefore If Paul nowe holy and ful of good worckes denyeth hym selfe to be Iustifyed wyth them he iudgeth muche lesse that they deserue euerlasting life Also Christe sayeth when ye haue done all which be commaūded you saye yet ye be vnprofitable seruātes Rom. x. He hath shyt vp all vnder syn that he myghte be mercifull vnto all Nor we maye not suffer thys to be mocked wyth the subtyll cauillacyons whereby they fayne Sinecdochine that is to say althoughe good works be not the whole meryte yet be they partely and lesse principall merite For so shoulde fayth leane vpon that sayed parciall merite whiche is impossible For it is a contrary saiyng to esteme that we receyue euerlastynge lyfe for nothynge by mercye for Christes sake and then to Imagine that our obedyence deserueth euerlasting life And that same partyall if so be ther were any such yet should it be vtterli shakē of of vs in the battell of conscyence when wee shoulde perceyue oure obedyence not to be suche as it ought to be To be shorte none of our merites can be sette agaynste the iudgemente of god for the lawe dooeth euer accuse vs and condempne vs of synne As Paule sayeth The power of synne is the lawe But thankes be vnto god whych gaue vs the victory by Christ c. Therefore so is it to be iudged althoughe oure obedience be not the merite of euerlasting lyfe nor we are not saued by it but for Christes sake wythout our deseruinges yet it is our deuty which must necessarily folowe and it deserueth rewardes boeth bodelye and gostly which shall be gyuen vs partely in thys lyfe and partely after this life as Christe sayeth Gyue and it shal be gyuen vnto you ☞ Wherefore then is euerlastynge lyfe called a rewarde as it is sayed he shall gyue vnto euerye one accordyng vnto hys workes c ▪ I answere it is a phrase of the lawe whiche descrybeth in what state they shal be to whome euerlastynge lyfe is gyuen and it sayeth that euerlastynge lyfe is gyuen to them whyche be iustifyed For when the lawe speaketh of workes it meaneth the ryghtuousnes or vnrightuousnes of Euerye one So speaketh the lawe as thoughe we had fulfylled the lawe wyth oure obedyence and were so rekened iustyfyed and it promyseth euerlastynge lyfe vnto them whyche be iustifyed But in the meane tyme we must learne in the Gospel that by fayeth frely we receyue imputīg of ryghtuousnes for christes sake that euen so as we oure selfe had fulfilled the lawe Therefore because ryghtuousnes or fulfyllynge of the law is imputed vnto vs therfore is
were all taughte of the Lord Also Iohn .v. wythout me can ye do nothynge ☞ If ye teach so men wyl be affrayd from the desire of obeynge beleuynge and doynge good workes ☞ So greate is the frowardnes of mans iudgemente that when oure infirmyty is shewed vnto vs the helpe of the holy gost promised men be made more slow vnto the studye of good workes wheÌ„ thys doctryne of the gospell should rather prouoke stirre vp and in flame vs to call vpon god praie for the helpe of god In this battel the mynd must be exhorted that with al diligeÌ„ce it kepe the worde it maye not be councelled that it shal not labour and enduour it selfe but it muste be taught that she promesse is vniuersal and that it ought to beleue the promesse For Paule sayeth the holye goste healpeth oure infirmitye And Saynte Basilius sayeth God doth preuente vs he calleth vs but we muste take hede that we do not resyste For we must not giue oure selues vnto naturall mistruste or stowethfulnes Can a man do somthing by hys owne powre ¶ Althoughe ther be greate infirmitie in the godly holimen yet is ther a certayne lyberty of wyll WheÌ„ it is then helped of the holy gooste it can do somthynge in auoidynge of outward fautes and crimes therefore the helpe of the holy goste must be amplyfied and sharpened with our deligeÌ„ce So Paul commauÌ„deth vs to beware leste wee shall receyue the grace of god in vayne and Christe promiseth to gyue the holy gost not vnto them which be idle not vnto them whiche dispise it not vnto them whiche resist it not vnto them whyche praye for it Luke .xi. And god encreaseth the gyftes in them whyche vse them rightly as the similitude of them whyche exercyse marchaundyse doeth teache ☞ But what iudgest thou of the opinion of the manicheis ☞ I do not allowe the dotynge of the Maniche is whiche attrybute no actioÌ„ at al vnto the wil no not when the holye gooste helpeth it as there were no differeÌ„ce betwene a stocke and oure wyll Ecclesiasticus sayeth God lefte man in the powre of his counsel Here say I that oure wyll in godly actions and diligeÌ„tnes is not idle but yet that it muste be holpen of the holye goste and so is it verely more fre Saynte Hierome dyd teache two sentences of the whiche the one doth interprete the other these be they Accurssed be he whyche sayeth God hath commaunded vnpossible thynges And agayne he which sayeth that we can fulfyll the commaundemeÌ„tes of god wythout the grace of God accurssed be he Of the diuisioÌ„ of fre wil SOme deuid fre wil in to fre wyll before the falle and fre wyll after the falie ☞ What is fre wyl before the fale ¶ It was perfecte at full libertye of chosinge as wel good thynges as euell of kepynge the commaundementes of god as not kepynge them accordynge vnto fre wyl godly infired and imprynted in the creacion So Ecclesisti xv He setteth fyre and water before the reache thy hand vnto whiche thou wylt That fre wyl was before the falle of man suche as is yet in holy angelles Now by reason of syn the libertye of chosinge good thynges spiritual is abolished accordynge vnto thys a natural maÌ„ doth not perceyue those thynges whyche be of the spirite of God Adam might by that libertye haue done as well good as euell loued God as hated hym And euen so the Angelles whyche when they chosed the euell they dyd falle ☞ What is fre wyll after the fal ¶ In nature corrupted remaineth as yet a certeyne iudgemeÌ„t of the lawe vnderstandyng what ought to be done whiche neuerthelesse oure wyll can not bringe to passe vnlesse the holye gooste come and helpe oure wyl and endeuores in outewarde thynges Our wil hath power of outward thynges wythout the reneweynge of the holye gooste whyche neuerthelesse maye be hyndered of the deuell ☞ What then is lefte vnto oure arbitrâ—mente in spiritual thinge ☞ A certayne iudgemente of those thynges to be done whiche is the lawe of nature wyll endeuoure study course thynkynge whyche all be nothynge vnlesse the holye gooste come thereto wherefore the Apostle prayeth eeuerye where for the churches whereunto he wryteth that God woulde vouchsafe to make perfecte that Good thynge that he hadde begonne in them ¶ Of predestination ☞ What is predestination IT is a certayne fore ordeynyng of god wherby al thynges come to passe as well inwarde as outwarde workes and thoughtes in all creatures accordynge vnto the decre of the wyll of god Election or choyse whereby God hath chosen vs in hym selfe before the grounde workes of the world were laied that we should be vnreprouable before hym by charity that he myght by electioÌ„ chose vs to be hys chylder by Iesus Christ in hym selfe according vnto the pleasure of hys wyll Ephe v. And Mathe. x. of the two sparowes c. ☞ Wherupon must predestinatioÌ„ beginne â–ª Not of the lawe nor yet of reason but of the gospell wherby the promesse is vniuersalle If anye man searche for the cause of election wythout the gospel he must nedes erre Besyde that if anye man go aboute to make a pertycular promyse of the vnyuersall promyse he shall make the promise plainly vncertaine and take away fayth Wherefore predestinacion must be estemed by the vniuersal promise That done no other occasioÌ„ shal remayne of troublynge of mynde wyth anye particularnes How many maners of predestination be ther ¶ Two One of obligatioÌ„ or necessitie and the other of coÌ„dition ObligacioÌ„ is the necessytye of present thinges as if a thing apeare to be preseÌ„t by the prouisioÌ„ of god the of necessite must come to passe although it haue no natural necessity as it is necessary that al men be mortall God so prouidynge ConditioÌ„ is as if Adam shal eate of the apple he shal dye If Israell shal walke in the way of the lord and kepe his commaundementes it shal be saued if thou shalt receyue the gospel and beleueinge stycke vnto it vnto the ende of thy life thou shallt be saued but if thou wilte not receyue it thou shalt be condempned So Saynte Austyne God made predestination wyth man â–ª that if he woulde be obedyente vnto hym and abstaine from the tasting of the forbiden apple he shoulde remayne in lyfe but if he woulde be disobedient he shoulde be in daunger of death For we be predestinate vnder a condicyon that if we wyll receyue the worde we shall be the chylder of God if not we shal be condempned ii Timothe .ii. Paule sayeth If anye man wylle pourge hymselfe from these that is to saye frome false and vngodlye doctrines he shal be a vessell sanctifyed into the honor applyed vnto the vse of the Lorde prepared vnto euery good worke ☞ Shew places of the scripture whiche declare the promisse to be vniuersal ¶ Paule Romaynes .iii. The ryghtuousnesse of God by the fayeth of Iesus Christe whyche is in all and