The suÌ„ of diuinitie drawen out of the holy scripture very necessary not onlye for Curates yong â—â—udentes in diuinitie but also for al christen men and women what so euer age they be of ☞ Drawen out of Latine into Englyshe by Robert Hutten ☞ ☜ ¶ Anno. 1548. Vvilliam Turner to the Reader AFter that my scholer suÌ„time and seruaunte Robert hutteÌ„ had traunslated thys boke oute of latyne into Englyshe he mystrustynge hys owne Iudgement to be suffycyent to iudge whether the coÌ„piler of this boke had in his writing done al thinges according to the veine of holy scripture offered the boke vnto me that I should examen it wyth the touchestone of the scripture whyche thynge I haue done as diligentelye as the tyme that I had to spare would suffer me The boke I dare saye is godlye and full of holsome doctrine and is veri necessary for all studeÌ„tes of diuinitie for curates for yong children and for al them that haue anye rule ouer anye greate houshoulde ye may haue bokes that shall promise more theÌ„ this doeth but none that intreateth of thys kynde of matter that performeth more then thys doth It hath not so many newe freÌ„ch englyshe blossomes as many bokes haue but better fruyte then thys hath I thinke ye shal finde either none that writteth of thys argumeÌ„t or else very few This traÌ„latour hath applied hym selfe as much as he caÌ„ to find out the moste playn vsed wordes that be in englaÌ„d that men of all shyres of EnglaÌ„d maye the more eassy perceiue the meanynge of the boke Some nowe a dayes more sekyng their owne glorye then the profyte of the readers write so frenche Englishe and so latine that no man excepte he be both a latine man a french man and also an englyshe man shal be able to vnderstande their writinge whose example I woulde disswade all men to folowe For the people if they shoulde haue any profyte by such mennes laboures had nede of two dictionaries euer by theÌ„ one in french and an other in englysh Whych thyng because it is to tedious it would plucke back all men from the redynge of suche good and christen bokes as they do translate But thys boke is boeth playne in sentence and easy in style and nothynge swarueinge from the comon speache Therefore reade and examyne it wyth the word of God as far as it doeth agree wyth the scripture alow it and no farther The Table of the places contayned in thys boke OF a pastour his office Of the lawe power Of the gospell Of promises Of synne Of Iustification Of good workes Of repentaunce Of absolution Of fayeth Of God Of the creation Of fre wyll Of predestination Of the differeÌ„ce betwen the olde and newe testament Of the abrogation of saintes the lawe Of the ChristiaÌ„ libertie Of counsels Of reuenginge Of pouertye Of chaystiye Of the church Of Ecclesiasticall Of offeÌ„sions Of Sacramentes Of the Baptising of chylder Of the supper of the lord Of sacrifices Of the crosse and aduersityes Of humilitie Of humiliacion Of praier Of the Lords prayer Of the offyce of rulars Of matrimonie Of ImitatioÌ„ of Of Buriall Of the risyge agayne of the dead Of the ende of the world Of euerlastynge lyfe ☞ ☜ ¶ What is a pastoure of the church HE is a personne whych is called Lawfullye by the authoritye and commauÌ„demente of God vnto the Cure of soules of the congregation whyche is commytted vnto hym to teache the doctryne of the gospell vnto it and minister the sacramentes ☞ What is the office of a pastoure ¶ It is to rule and gouerne fayethfullye the churche whyche is commytted vnto hys charge wyth the ministringe of the word and sacramentes and to holde oute and expell false doctrine and offeÌ„sions Of this office commaundeth Paulus Act. xx Take hede to youre selfe and the whole stocke wher in the holi gost hath set you to fede the churche of God ☞ What is required in a pastoure that he be apt ☞ Fyrste of all that he haue vocacion and commaundement Secondarily that he be ryghtly instituted in the doctrine of the Gospell and knowe a certayne forme of christen doctryne out of the holye scripture that he maye teache and set forth it purelye sincerlye and euidentlye Lyke as Paule commaundeth a byshoppe to be Didactum that is to saye apte to teache and he commaundeth Timotheus to holde a certayne forme of holsume doctryne Thirdly that in teachynge he gyue credence and wysdome and knowledge accordynge vnto the doctryne of Paule to deuide perfectly the doctrine of godlynes And that in settynge forth the doctryne he wysely shewe the differences and endes betwene the Gospell and other doctrynes and learnedly knowe to confirme the articles and sum of the doctryne and to coÌ„fute false opinions and doctrines whyche be vncleane in comparison to the worde of God Also â–ª that in gouerning and rullynge of consciences he gyue all cure and dylygence that they whyche be ignoraunte be instytute that he teache and delyuer them whyche be doubtfull from errours that he confirme them whyche be weake and correct and cal backe theÌ„ whyche do erre that he rebuke and chastice theÌ„ whiche be synners and that he comforth them which be affrayde and in aduersity Fourthelye that he rule the people in his liuynge with example of hys fayeth and good worckes Lyke as Paulle commaundeth Timothe Be thou an example to the fayethfull c. And Peter Be ye examples vnto the congregation ⧠What is lawfull vocacion ¶ It is when one is admytted vnto the office of a pastour by the authoritie and commaundement of God ☞ Howe is vocation ¶ Ther be to kindes of vocation One is immediatly of God This is properly the maner of chosinge prophetes and Apostles whereof Paule speaketh that he was not called of men nor yet by meÌ„ The other is of God as by gods commaundemente but yet by men lyke as they were whiche the scripture calleth the sons and disciples of prophetes whyche were instituted and learned of the prophetes to the intente they shoulde be apte to teache So were Byshoppes Pastoures of churches ordeyned by the apostles and afterwardes by ministers chosen and ordeyned bi the church Therfore thys is also a lawefull vocation and very godly when the seruice of the word is coÌ„mitted to one by the authoritye of the churche or of them to whome the church coÌ„mitteth iudgment ☞ Is it not lawfull to desire the office of a pastour ☞ I answere Ther is difference betwene peticion or axynge and ambition For ambition is plainly forbydden ☞ What is peticion ¶ It is when one proferreth hys diligence and laboure vnto the churche but so that fre iudgement be left vnto them which haue knowledge whether he be apte or no. Therefore he whyche desireth it so doth not ambiciously couet but signifyeth only hys wyll that if he be called of the churche and iudged to be able he wyll not refuse to take vpon hym
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
euerlastynge lyfe promised vnto vs as iustifyed not because our obedience is worthy so great a benifite but because for Christes sake we be now reputed iust and the rewarde is due vnto vs not for oure worthynes but because it is promised vs for Christes sake And thys rewarde is not the recompence of the due offyce but it is of an vndeserued gyfte or benifytte and yet not for the obedience whyche is not due but whych is due yet in vs it is vnperfecte and dothe not satysfye the lawe Som were wont to speake also in this place of the differeÌ„ce of mortall synne and veniall For because synne remayneth as yet in holy meÌ„ it is necessary that dyfference be made betwene synnes whiche remayneth as yet in the sanctifyed and which maye stand wyth fayeth and good conscience and whyche can not stande wyth fayeth but be suche that they whiche do commytte them falle froÌ„ the grace and fauour of God and be no more counted holye lyke as the adultrye of Dauyd was But of thys dyfference it is aboue sayed ¶ Of Repentaunce ☞ What is repentaunce IT is whereby we be mortifyed from syn wyth true coÌ„trition and rayse vp oure selues wyth faieth to receiue remission of our synnes ☞ Howe manie thynges be necessary to them whyche do repente ☞ Two Contrition and fayeth ☞ What is contrition ¶ It is feare and sorines of conscience which perceiueth the god is angry with syn and is sorye that it hath synned Hereof be manye testimonies in the scriptures Do repentaunce and beleue the Gopell Marci .i. Cutte your hertes Ioell .ii Where shall the Lorde dwel In a contryte and humble spirite Esaye .lxvi. Cease to do frowardly And thys contrytyon muste encrese Vnto that we acknowledg not only our outward sinnes but al so our inwarde fylthynes Wherfore repentaunce is not in hypocrytes whyche be afflyeted wyth no sorowe yet in the meane seasonne stande they in theyr owne conceyte as thoughe they were cleane from al synne And Christe doeth ofte moste ernestlye rebuke thys carnall surenes Vnlesse sayeth he ye wyll do repentaunce ye shall altogether perishe ☞ From whence come these sorowes and feares in vs ¶ By the worde of god whyche rebuketh syn Rom. i. The wrath of God is declared vpon all vngodlines And Iohn xvi The holy gost shall rebuke the worlde of synne c. ☞ What then is fayeth necessarye to them whych do repent ☞ Yes for it is the truste wherehy euerye one beleueth that hys synnes be forgyuen for Christes sake vndeserued Thys fayeth muste esteme that the sinnes be forgyuen the. Thereof be manye testymonies in scriptures Actes .x. vnto him giue al the prophetes witnes that they whyche beleue in hym shall haue remyssion of theyr synnes for hys names sake Rom. v. We iustifyed by sayth haue peace wyth god that is to say appeased and quiet consciences And that synnes be forgyuen for nothyng vnto the the vnworthye these places testify Rom iii We iustifyed wythoute oure deseruinges bi his grace Ephes iii. Ye be saued by grace it is the gyfâ—e of God not of you Item Rom. v. By him haue we entraÌ„ce vnto the father And Psalme .xxxi. I haue sayed I wyll acknowledge my vnryghtuousnesse agaynste my selfe vnto the Lord and thou forgyuest the vngodlynes of my sin â–ª Rome .viii. When it was vnpossyble vnto the lawe God sente hys sonne in fleshe c. Rom. iiii Therefore by fayth wythout deseruynge c. This fayth maketh difference betwene the contrycion of Peter and Iudas of Dauid and Saul The contricion of Peter and Dauid was profytable because it had fayeth Whereby they did receyue the mercye promysed and were comforted But the contrityoÌ„ of Iudas and Saul auayled nothing because thei did not ioin thys fayeth wyth it This faieth also maketh dyfference betwene seruile feare and childelye feare ☞ Seruile feare ¶ Is feare wythout fayth ☞ Childly feare Is feare where vnto cometh fayeth which lifteth vp and comfortethe the herte amonge suche feares ☞ But what seye ye of confession and satisfaction These be come of an ecclesiasticall ryte of an opeÌ„ repentaunce For in old tyme they which were accused of open synnes were excommunicate nor they were not receiued vnlesse they would fyrst make confessyon and testyfye before the pastores that thei would amend theyr maners and vnlesse they dyd axe absolution After that was satisfaction added that is to saye a certayne open chastifynge But thys custome of confessyon is abrogated longe ago in the greke churche because a woman so confessyng was defyled in the temple of a certayne deacon Therefore such custome is not of goddes lawe ☞ What is the common confession which is done vnto the prieste It is a numbringe of synnes yet not commaunded by goddes law It is yet expedieÌ„t to be kept in the churche for the cause of absolucion and learneynge For by that occasion the vnlerned maye be heard and more commodiously instructed of the whole doctryne and it is an vncomly thynge that a maÌ„ should come vnto the communion beynge nothynge at all serched But yet it is to be knowen that consciences are not to be loden or ouercharged wyth numberynge of synnes For they maie wythout that are counsell and absolution For thys numbringe of synnes vnpossible accordynge vnto thys Who vnderstandeth hys synnes c. ☞ I reason agaynst you The iudge doeth not absolue before he knowe the matter In this confessioÌ„ is absolution therfore the numbring and acknoweledging of sines is necessari to be I answere vnto the maior there is difference betwen Iudicyal power or of iurisdictioÌ„ and the power of ministring the worde In this confession is onelye power of ministeryng the word For the pastor absolueth not as a iudge but as a minister hauiÌ„g no coÌ„mauÌ„demeÌ„t to call for a rekening of other mens sines but only to giue absolutioÌ„ c. But ther is besid this an other power of iurisdictioÌ„ which is a certain outeward iudgmeÌ„t of the church which perteineth onely vnto opeÌ„ crimes whereby opeÌ„ siÌ„ners be excomunicat and they whyche be excoÌ„municate receiued againe c. ☞ What is fatisfaction ☞ It is a certayne polityke outward order in the churche instytute by mans authority or for an exaÌ„ple to affray other froÌ„ syn or for to serch the myndes of them whych did returne vnto the churche whether they dyd ernestly repeÌ„t or no For in olde tyme open synners were not receiued wythout a certain open chastisyng and they called it satisfaction ☞ How many kindes of satisfactioÌ„ is ther Two The one in tyme past of opeÌ„ repeÌ„taÌ„ce the other of the papistes ☞ What is satisfaction of repentaunce ¶ It is a punyshement whyche was appoynted of the pastor vnto theÌ„ which dyd repeÌ„t for their open sines to proue theÌ„ if they woulde ernestly ameÌ„d or no wherin when they had exercysed theyr selfe for the tyme prescribed of the byshop they were admytted agayne vnto the Supper of the Lord. Of this satisfaction were diuerse
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
vpon al. And Rome .x. The same is Lord of al rich towarde al which call vpon him ¶ Also God wylle all men to be saued God wyll not the death of a synner but rather that he be conuerted and liue Ezech. xviii Mathewe .xi. Comme vnto me al ye whiche laboure and are Laden and I shall refreshe you Iohn the iii. Chapter ☞ That all whyche beleue in hym shoulde not peryshe but haue euerlastynge lyfe Also Actes .x. Wyth god is no difference of personnes With these and suche sentences muste consciences be vpholdē against natural mistruste and desperation But because the euel cometh of vs we muste take heede that we gyue not oure selfe wyllingly vnto natural mystruste and resyste the promisse but we amendynge our lyfe muste beleue the promisse ¶ Of the difference betwene the new olde Testamēt ☞ What is the difference betwene the new testament and olde THE olde testamente was properlye the lawe and all the polytyke ruelynge of Moyses which had promises gyuen vnto the people of Israel cōcernynge theyr kyngedome and outward policy The newe testamente is not the ministerynge of the lawe but of the gospel taht is to saye a couenaunte of the spiritual and euerlastyng kyngdome of Christe and it hath the promesse of iustification and euerlastynge lyfe to be geuen for Christe ☞ Wherefore is that called the olde Testament and thys the newe Testament ¶ Not for the ordre and succession of tymes as though the newe testamente dyd not belonge vnto the fathers but for the difference of the office and promises ☞ For the olde testamente was the ministrynge of the lawe and obseruyng of the leuiticall rytes and of the commune welth of the people of Israell it had promises concerning their kyngdome ¶ But thoffice of the newe testament is an other thyng an other promesse that is to saye of euerlastyng thynges nor it doeth not consiste in outward obseruynges but it requireth spirituall worshipynges that is true motions of the herte ☞ Indureth the olde Testament no more ☞ Althoughe the lawe of Moyses and that polytyke order appointed for a certayne time doth now cease after the Christe is come nor it is not necessary to obserue those rites of Moyses polytyke lawe yet because the doctryne of the morall lawe is written in nature and is commō to al men in so muche belonge they vnto the olde testamente whiche hath only the knoweledge of the lawe nor hath not the knowledg of the Gospell nor be not renued of the holy goost Contrarily the newe testament that is to say the promisse of remission of synnes and renuyng by the holy goost pertayneth not onely vnto one tyme but vnto all ages lyke as the promesse of Christ was made vnto the fathers in the olde testamente ☞ What signifie these two wordes in Saynct Paule ☞ The letter and spirite ☞ By the letter he vnderstādeth all thoughtes and obseruynges and as they cal them good intencions or endeuoringes of reason without the holy goste that is to saye wythout the true feare and true fayth of Christ By the spirite he vnderstandeth spirituall motions whyche the holy gost doth stirre vp in our hertes Therefore the lawe is the letter when we folowe it with good entencions or outward maners without the holy gost that is without true feare true fayth And the gospel is the letter also when it is not receyued in spirite that is when we do not trulie feare God and stedfastly beleue in him Moreouer the law is the ministeryng of death because it promyseth not remission of synnes vnles it be deserued nor it bryngeth not the holy goste But the gospell is the ministrynge of the spirite and lyfe because it promiseth remission of synnes frely and geueth the holy goste and euerlastyng lyfe Therfore the interpretation of Origine is to be reiected whiche calleth the letter the grammaticall sence and the spirite the allegorie ¶ Of abrogation of the lawe ☞ What is the abrogation of the lawe IT is the abolyshing of the cursse or malediction of the lawe done by Christe that nowe al whiche beleue in Christe be delyuered from the powre of the lawe euer accusynge the conscience and condemnynge it for vnperfecte obedience before god Gala. iii. Christ redemed vs from the cursse of the lawe whiles he was made accurssed for vs. And Romaines .viii. ¶ No condempnation is nowe vnto them whiche be grafted in Iesu Christe c. ☞ Be the vngodly deliuered from the lawe ¶ No. For Paule sayth the lawe is ordeyned for the vniust that is for infideles and them which are not as yet vnder grace or whiche haue not receyued Christe wyth fayth nor haue not taken the holy goste by whom they shoulde be gouerned In these the lawe doeth as yet to thys daye no lesse exercise the powre and deutie in accusynge and condempnynge their consciences then in olde tyme vnder Moyses ¶ For the lawe is our schole maister vnto Christe ☞ Whiche be the causes of the abrogation of the lawe i. The promises of God for God promised that thys abrogation of the lawe shoulde be in Christ Hieremie .xxxi. I wyl make wyth the house of Israell a newe bond not according vnto the couenant that I haue made wyth youre fathers ii Oure infirmitye dyd gyue occasion of abrogatynge the lawe Actu xv whiche neither our fathers nor we were able to beare ☞ Is the whole lawe abrogated The whole lawe is abrogated vnto hym whyche beleueth that is to say that the lawe can haue no powre of accusynge and condemnynge hym For he hath an other thinge whereby he is iustified then the lawe ☞ Wherefore then it is not lawefull to omytte the ten commaundementes ☞ I answere The Gospell bryngeth spirituall and euerlastynge lyfe therefore it kepeth that part of the lawe which teacheth what that newe lyfe is and it consenteth wyth the lawe of nature which is the sayde knowledge of the tē cōmaundementes Wherefore the ten commaundementes may not be so vnderstanded to be abrogat that they oughte not to be obserued no more as the other partes of the lawe that is to saye the ceremonyes and the iudiciales of Moyses be abrogated whiche be onely outwarde ordeininges and customes perteining vnto the bodily lyfe But in them whyche be iustifyed and receyue the holie gooste is nowe a newe spirituall obedyence begonne whyche is required in the ten commaundementes or morall lawe ¶ Of Christen libertie whyche is the effecte of the lawe abrogated ☞ What is Christen libertie IT is the fre settyng at liberty in a spirituall kyngedome by Iesus Christe whereby we be fre frome bondage and frome the cursfe of the lawe from the powre of synne and death and from all outwarde obseruations also so muche as perteyneth vnto iustification before God whiche freely wythout deseruyng is giuen vnto them whiche beleue Or more briefly so it is a doctrine shewing wherein christen ryghtuousnesse doeth properly consist and what is to be iudged of
victory ☞ Howe shall they aryse Gloryously wyth all perfection gostely and bodely Paul .i. Corin xv Dothe numbre foure giftes of a gloryfyed body clearnes power or leithweiknes quicknes or redines This body sayth he is sowne that is is buried in the earth in corruption infamy infyrmity a natural body It shal aryse in incorruptiblenes glory power a spirituall body ☞ Shewe a figure of the resurrection by the creatures Behold a corne of wheat which is casten dry into the earth and it is not reuyued so that it can not growe vnlesse it be dead or roten before Ioh. xii Christ saith vnlesse the corne of wheat ct The corne is sowne into the ground litle vile an dry whych putrified in the earth as it were reuiuing groweth into a teÌ„dregrasse anone after cometh stalkes and then the eares So shal thy sayde bodye whyche is buryed at the length aryse but wyth an vnspeakable beuty For the ryghteouse shall shyne in the kyngdome of god as it were the sunne ☞ But what shall come of them whom the last daye shal fynde yet lyuyng in fleshe ¶ They shall not fall in the haÌ„des of them which buri the dead For Paule saythe .i. Thessa iiii We whyche remayne as yet shal be also caryed vp wyth them whych be dead before into the cloudes for the metyng of the lord in the ayer and so shal we euer be wyth the lorde ¶ Of the end of the worlde of the iudgment or the last day of the lorde ☞ What is the consumation of the world IT is wheÌ„ the state of this world and the course of tymes shall passe away when Summer winter day nyght shall cease Gene. x. ☞ What is the last iudgement or the day of the lord It is wheÌ„ the lord Iesus Christe in his comyng wyth great power and maiesty shall gyue equal vndenyable iudgement vnto all meÌ„ according vnto their workes as well vnto the godly as the vngodli either vnto euerlasting life or euerlasting punishment ☞ How many commings of the lord be ther ¶ The scripture doth teach vs that there be two comings of the lord The first was lowly wheÌ„ he was incarnate in the shape of a seruaÌ„t that he myght beare oure sinnes The other shal be gloryouse and terrible when he shal come as the laste iudge in an vnspekeable maiesty in the end of the worlde to iudge the quicke and the deade Augustinus Christe did come priuily to be iudged He shal come openly also for to iudge Act. x. Christ is ordeined of god the iudge of the lyuyng and the dead Acte xvii He hathe appoynted a daye wherein he wyl iudge the worlde in equalnes Howe shal he come to iudge ☞ Visibly in a cloude lyke as he hath ascended vp Actes i And in maiestie and glory .i. Thes iiii in the voyce of the archaungell and in the trumpet of God Wherfore to iudge That he may geue vnto the godly euerlastyng lyfe both bodily gostly and vnto the vngodly punyshment and euerlastyng fyre ¶ What order of the last iudgmeÌ„t shal ther be ¶ Certayne tokens shall go before the day of iudgement Certayne shal be vpon the same day and certaine shall folowe What tokens shall goe before ¶ The Empire of Rome shal be destroyed The maÌ„ of sinne shal be declared ii Thess ii Their shall false Christes ryse and false prophets The church of Christe shal suffer most greuouse persecutioÌ„s Math. xxiiii Ther shal be tokens in the sunne and mone c. Luke xxi The Gospell shal be preached in the whole worlde ☞ What tokens shall appeare vpon the same day ¶ The cominge of Christ shal be sodden like as the fleyng of the lyghtenyng from the east vnto the west fyer shall goe before his face Psalm .lxxx. vi The tokens of the sonne of man shal appeare in heauen All dead men shal aryse as well godly as vngodlye Christe will deuid the good from the euel and will gyue the last iudgement Mathew .xxv. ☞ What token shal folowe ¶ Visible renewinge of the worlde Punyshment of the vngodly life of the godly Euerlasting ☞ Can the houre and the day of the iudgement be knowen ¶ Of that day and houre saythe Christe Mathew .xxiiii. No man knoweth no not the Angels but mi father alone And the .i. Thess v. The day of the lord like as a thefe vpon the nyght So shall it come when they shal say peace tranquillity then shal the sodden destruction come vpon them ¶ Of Euerlastyng lyfe What is euerlastynge lyfe IT is the euerlastyng taste and fealing of grace and the mercy of god and peace or euerlastyng ioy of conscience in the hertes of the faythfull Or it is a certayne knowledge of god and oure lorde in Iesu Christe which begyneth here in faith vnder a sure hope spirite it shal be openly declared after this lyfe vnto euerlastynge ioyes and an immortall heritage more breifly so Euerlastyng lyfe is to know the true god and Iesus Christe whoÌ„ he hath seÌ„t Ioh. xvii ☞ What is euerlastyng deathe ☞ It is euerlastynge sorow and feare of conscience for the wrath of god ☞ Who hath promised euerlastyng lyfe ¶ Christe oure lorde ¶ Vnto whome ¶ Vnto them whych beleue For so hath he said Ioh. iii. He which beleueth in the son of god hath euerlastynge lyfe but he whyche doth not beleue in the son he shal not se lyfe but the wrath of god taryeth vpon him Iohn .v. Vereli verely I sai vnto you he which heareth my word and beleueth in hym whych hath sent me he hath euerlastyng lyfe and he shal not come into iudgement but he shal passe from death into lyfe ¶ Which be the effects and vertues of euerlastyng lyfe ¶ Not to fele any more synne death but to haue euerlastynge Ioyes and gladnes Esaie xxv And death shal be vtterly deuoured and god shal wipe all tears from the eyes of them and ther shal be no more death nor sorow nor Crieng c. Apoc. xxi Esa lxv â—o I create new heauens and they which were before shal be no more remembred nor yet ascend into your hertes but ye shal reioyce be mery for euermore in those whych I create Bicause lo I create Iherusalem gladnes and the people of it reioyce and they shal be mery in Iherusalem and I will reioyce in my people and the voyce of weping wailing and the voyce of Cryeng shal be heard no more in it c. Also Chap. li. They whych be redemed of the lord shall returne and come praisinge into Syon and euerlasting ioyes vpoÌ„ their heads They shal reioyce and be mery and sorowe and mornynge shal be abolished Psal iiii Pore men shall eate be satisfyed and they shall prayse the lorde whych do seeke for hym and their herts shall lyue for Euermore Psalm .iiii. They shal abound wyth corne wyne But I wil sleep and take reste bicause thou lord dost make my dwellyng place sure Esaie lxiiii Ther is no eye whych seeth but thou alone O God what thou hast prepared vnto them whych loue the. ¶ These testimonies doe declare that euerlastynge lyfe is such astate wherin we be delyuered froÌ„ synne and death and from all miseries and wretchednes shall liue in euerlastynge lyghte the treue knowledge of god and shall haue euerlastyng Ioyes and euerlasting myrth Which god graunt vnto vs for the loue of his sonne Iesus Christe which liueth and reygneth wyth the father and the holy goste blessed aboue al thyngs for euer more Amen ☞ * ☜ ⧠Imprinted at London by Iohn Day and Wyllyam Seres dwellynge in Sepulchres Parish at the signe of the Resurrection a litle aboue Holbourne Conduite ☞ M.D. xlviii the .v. of October ⧠Cum gratia priuilegio ad imprimendum solum
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