He fyrſt Capiter.

FOr aſmouche as all mightye God of his infinit mercye and Goddenys preparyd Ameanes wherby Adame and his poſterite might be reſtoryd agayne unto there Originall iuſtite and perfection boothe of body and ſoule and to lyne eternally unto the ſame end that they were creatyd for to blyſſe and magnifie for euer the immortall and lyuyng God. it is thoffice of euery trew Chriſtiane before all other ſtudies, trauelles and paynes that he ſhall ſuſteyne for the tyme of this brieffe and miſerable lief to applye hymſelfe with all diligēte forſe and labor to know perfetlye this meanes ordeynid by God for our ſaluation and the thing ons knowen diligently with hart ſoule and mind to folow the meanes untill ſouche tyme as theffect and end be optainid wherfore the meanes was appoyntid. The meanes was ſhe wyd unto Adame at his fyrſt and originall tranſgreſſion the ſede of awoman which ſhuld breake the hed of the ſerpent deſtroye the kingdome of the deuill and Reſtore Adame and as monye as knew and belyuyd in this ſede unto lief euerlaſting and as the ſinne of Adame thonly occacion of all mannes miſerie was deryuid into all his poſterite and made ſubiect unto deathe and the ire of God for euer. ſo was this ſede frō the begynning aueri trew and ſufficient remedie to as mony as belyuid and god for his promes ſake, quit and deliueryd man from the right and cleame of the deuill and by marcy reſtorid the place that was by malite ād cōtēpt loſt he that would cō ſider diligētli theſe to thynges the ſinne of Adame and the marcy of God ſhuld fynd hym ſelfe far unable to expreſſe or ſufficientli thinck the greamis of the one or of the other. When they ar ſo far paſſyng the reaſon and undreſtondyng of man. All the ſolace and Ioy of Adames poſterite conſiſtith ſoli and only in this, Rom. 5. Vbi abundauit delictum: ſuper abundauit & gracia, the benefitis and merites of this ſeade aboundith and is more auayle able before the iudgment of God. then ſinne the fleſh the deuyll and the worold. this treaſure and in eſtimable ryches muſt beperfetly knowen of euery perſon that wilbe ſauyd it is onli in Chriſte and in the knolege of hym what he is and what is his offyce.

The ſecond Chapiter: conteynythe what Chriſt is.

HE is the ſone of the lyuing God and perpetuall uirgine Marie: Booth god and man the trew Meſſias promiſid unto man from the begynning of his falle. Whom ſainct Iohn callythe the word of eternall eſſens and deuine maieſtie ſaing, In principio erat ſermo, & ſermo erat apud deū & ſermo erat deus, Ioan. 1. ſainct Paule ad Coloſſ. capite 1. Callith hym the ymaige of god &c. Vnto the ebrewes cap. 1. the bryghtmis of god the creade of Nece callith hym lumen de lumine the naturall ſone of god in whom dwellith the fountayne of all diuinite naturally as Paule ſaith Coll. 2. in eo inhabitat plenitudo diuinitatis corporaliter meaning that he is not the ſone of god by adoption or acceptation into grace as Abraam. Dauid and other holy ſaynctes. But naturally the ſone of god equall with the father in all thīgis as Iohn ſaythe, Vidimus gloriam eius tanquam unigeniti â patre cap. 1. ſo dooth ſainct Iohn proue hym in all his writinges to be the uery trew and euerlaſting god and not as Ebion and Cerinthus ſayde that he was but uery man only, he was made mortall man as Iohan ſayth. Et ſermo ille caro factus cap. 1. eſt. to ſaue the Dan̄id man from imortall deathe: and to be à mediator and interceſſor unto god for man Matthaei. 11. Iohannis. 3. Eſaiae. 11. This ſcripture dooth not only teache usi the knolege of ſaluacion but dooth confort us agaynſt all the aſſaules ſubtiltes and crafftes of the deuill. that god would of his ineſtimable loue, rather ſuffre his only ſonne to dy for the worold, then all the worold ſhuld peryſhe. Remayning allways as he was uery god immortall receauyd the thyng he was not, the mortall nature and trew fleſhe of man in the which he died as peter ſayth, 1. Pet. 4. Ireneus pagina 185. hathe thoſe godly wordes. Chriſtus fuit Crucifixus & mortuus quieſcente uerbo ut crucifigi & mori poſſit. The deuyne nature of Chriſt was not rent nor torn nor kyllyd. But it obeyd the will of the father. It gaue place unto the diſpleaſure and Ire of god that the body of Chriſt might dye being all wayes equall with his father he could if he had executyd his deuine poure delyueryd this body from the tyranny of the lewes theſe wordes of Ireneus dooth wounderfully declare unto us what Chriſt is and agreith with Paule Philipp. 2. qui cum in forma dei eſſet: non rapinam arbitratus eſt ut eſſet equalis deo, ſed ſemetipſum inaniuit forma ſerui ſumpta ſeing he was ſent into the worold to ſuffre this mooſt cruell death and paſſiō: He would do nothing that ſhuld be contrary unto his uocation but with patience prayng for his ennymis ſubmittyd hymſelfe unto the ignomynie and contempt of the croſſe ſuffryng paynes in̄umerable without grug or murmur agaynſt the holy will of his father: his Godhed hyding it ſelfe untill the thyrd daye when it reſtorid the ſoule agayne unto the body and cauſid it to ryſſe with great triumph and glory, Roman. 1. Matthaei. 29. Ioann. 20. Luk. 24. Mar. 16. Repeting the doctrine that before his deathe he preachid unto the worold. that he was booth Kyng and lord highe biſhope and priſt booth of heuen and of erth. Data eſt mihi omnis poteſtas in coelo & in terra: Euntes ergo docete omnes gentes &c. Matth. 28. He that before was mooſt uile and contemple in the ſight of the worold now be right and iuſt title acclemithe the Dominion and Empyre of all the worold. how mighty a princ he is the creacion of the worold and the preſeruacion therof declaryth hou mercifull to wardes them that repent we know by dayly experience in our ſelfes and by thexample of othere Adam, Dauid, Manaſſe and Peter. how cruell and rigurous for ſinne. The poniſhmēt that we ſuffre and the calamites of this worold declarithe ſpecially the deathe of his mooſt innocent body. how immortall his Ire is agaynſt ſouch as repent not Saul, Pharao, Iudas with other declare. Ho migty and ferfull â lord this is our ſauiour Ieſus Chriſte. rede his title and ſtile Naū. 1. Where the Prophet threthenythe the deſtructiō of Niniue and the hole Kyngdom of the aſſirias: as the prynces of the worold uſe to declare in there letters patent of what pore forſe and ſtrenghe they be of and the names of the Realmes and dominions that they haue undre there protection and gouernance to fere there Ennymies that they make no reſiſtance nor moue not the peace of ſo might aprince, ſo ſouch a title yeuith the Prophet unto God to fere the cite of Niniue and Kyngdō of the aſſiriāce ſaing quid cogitatis contra Dominum? ipſe conſummationem facit, nec conſurgit uice altera tubulatio this is the ſtile of the God omnipotentour ſauior Ieſus Chriſt in whois name all pores bow there kneys in heuē in erthe and in hell, Philip. 2.

Caput 3.

NOw that the ſcripture hathe taught us to know that Chriſt is booth god and man. I will briuely intreat of his office ffyrſt of his pryſhed then of his Kyngdom and Raygne ouer his church till the woroldes end, then for euer in ſolace with his electes, in perpetual mercy and fauour: withe ſouch as contemne in this worold his holy commaundement and pleaſure in ſeuere iuſtice and immortali hatred and Ire for euer Io. 3.

Saynct Paule in thepiſtole to the Ebrewes prouithe hym to be the priſt callyd by god unto that function and office of the highe biſhope Chriſtus non glorificauit ſeipſum ut fierct Pontifex: ſed is qui dixerat ei, Filius meus es tu, ego hodie genui te, & alibi, Tu es ſacerdos in aeternum ſecundum ordinem meldizedek. Caput 5. by whos obedience unto the croſſe he gaue euerlaſting healthe to as many as obeyd hym. And in all thingis executyd the uerij trew office of à biſhope. To whom it apperteynyd to teache the people whiche was the chefiſt part of the hiſhopes office and moſt diligently and ſtreightly cōmaundid by God. As all the bookes of Moſes and the Prophetes teach ad Chriſt commaundid Peter, Ioan. 20. Paule all the biſhopes and priſtes of his tyme, Act. 20. of Chriſtes authorithe and preaching. Moſes and Stephin, Acto. 7. Deut. 18. ſayth thus Prophetam ſuſcitabit uobis Deus ueſter è fratribus ueſtris ſimi lem mei, illum audietis. He that will not harken unto his uoyce. Shalbe as none of the people of God. This authorite to preache te father gaue unto him in the hyryng of the Apoſteles, Matth. 3. 17. and bound his churche to reeeaue his doctrine ſayng this is mydere belouyd ſone in whom I delite hyre hyme. He tawghe the will of his father. unto the worold and how they might be ſauyd from deathe infernall. Ioan. 17. 6. Matth. 11. 5. 6. 7. ſo that they repentyd and beliuyd the goſpel, Matth. 3. Mar. 10. leaffte nothyng untawght. But as a good doctor manifeſtyd unto his audiens all thynges neceſſarie for the healthe of man as the woman confeſſyd, Ioā. 4. Meſſias cū uenerit docebit nos omnia. he prechid not only himſelfe. But ſent his Apoſteles an diſciples to manifeſt unto te worold that the acceptable tyme of grace was com and the ſacrifice for ſynne born into the worold, Matt. 10. Io. 10. and after his reſurrextion. he gaue thē cōmauadement to preche: and likwyce whatt hey ſhuld preache: Ite in uniuerſum mundum & praedicate, quae ego praecepiuobis Euangelium omni creature, Matth. 28. Matth. ultimo, the whiche doctrine luk thus expoundithe, poenitentiam acremiſſionem peccatorum in omnes gentes in nomine meo, initio facto ab Hieroſolymis, Lu ce ultim. In his name, to ſay in the knolege and faythe of his merites they ſhuld preche repentaynce and remiſſion of ſynne unto all the worold. As they dyd mooſt ſyncerely and playnly without all gloſſes or addicions of there awne inuencion and were as teſtimonies of the truithe and not the auctors therof Act 1. 1. Ioan. 1. So doothe Paule theache withe grauite and manifeſt wordes what is to be iudgyd of hym ſelfe and all other miniſters. Deus erat in Chriſto inquit, mundum reconcilians ſibi, non imputans ei precata ſua, & poſuit in nobis ſermonem reconciliationis. Ita que nomine Chriſti legatione fungimur tanquam deo hor tante uos per nos. Rogamus pro Chriſto reconciliemini deo. Allwayes in there doctrine they tawght the thyng that Chriſt fyrſt tawght and godes holy ſprit inſpyrid them Gale. 1. 2. Cor. 3. holy Apoſteles neuer toke upon them to be Chriſtis uicar in the erthe nor to be his leaue tenent. But ſayd ſic nos eſtimet homo ut miniſtros Chriſti ac diſpenſatores myſteriorum dei. 1. Cor. 4. in the ſame Epiſtole he bindithe the Corinthious to folow him in nothing but where as he folowyd Chriſte 11. cap. Imitatores mei eſtote ſicut & ego Chriſti. They miniſtryd not in the churche as thowghe Chriſt were abſent althoughe his mooſt glorious body was departyd corporally into the heauens aboue. But as Chriſt preſent that all wayes gouernyd his churche withe his ſprit of truithe as he promiſid Matt. ult. Ecce ego uobiſcum ſum uſ que ad cōſummationem ſaeculi in the abſence of his body, he hathe commendyd the protection and gouernaunce of his churche unto the holy goſt the ſame god and one god with the father and his diuinae nature. Whoes diuinae puyſſanc and poure ouer machithe the forſe of the deuyll ſo that hel it ſelfe can not take one of Chriſtes flock out of godes protection Ioan. 10. and this defenſe dury the not for aday nor here but ſhal demoure for euer till this churche be glorifieyd at the reſurrexion of the fleſhe Ioan. 15. it was no litle payne that Chriſte ſuffryd in wayſhing away the ſinnes of this churche. Therefore he will not committ the defenſe therof unto man: it is noleſſe glorie to defend. And kepe the thing wonne by forſe then it is by for ſe to optayne the uictorye. Adam, Abel, Abraham Moſes nor Aron cold, not wynne this churche out of the deuilles tyranny. No more can they defend it delyuerid. For althowghe by imputation of Chriſtes iuſtice theſe men and all other ffaythfulles be delyueryd from the tyranny of the deuyll and condemnation of the law, yet had and hath the deuyll his uery frendes Dwelling within the nature of man corrupt as long as he lyuithe. The cō cupiſcence and rebellion of mannes nature who, ſeasſythe nor day nor night to be tray man agayne to the deuill except with the motion of trew penitence this cōcupiſcens be kept under in fere and faythe which, too uertewes be ſo infirme in mā that be he neuer ſo perfet yet fallith he from god ſomtyme as Abrahā, Iſaac, Iacob, Moſes and Aron, Eſa. 43. Num. 19. therefore he kepithe the defence and gouernaunce of the churche only and ſoly hym ſelfe in whom the deuill hathe not à yot of right thowghe the Apoſtellis where inſtructyd in all truithe and lefft the ſame wroten unto his churche yet were they miniſtres ſeruantes teſtimonies and prechers of this uerite and not Chriſtes Vicars in erthe and leaue tenent to kepe the Kayes of heuē hell and purgatory but only appoyntid to approue the thing to be godd that godes lawes commaundid▪ And that to be yle, that the word of god condemnyd. Seing that Chriſt doothe gouern his church allwayes by his holy ſprit and byndith all the miniſters therof unto the ſole word of god. What abhomination is this that ony biſhope of Rome Hieruſalem, antioche or elſe where ſhuld accleme to be Chriſtis uicar in therthe and take upon hym to mak ony lawes in the church of God to bynd the conſciens of man beſyd the word of God and in placyng of there ſuperſticion and Idolatry 〈◊〉 word of God out of his place by what law by whom or where hathe ony this title yeuen unto hym to be Godes uicar, and leaue tenent upon therthe. Moſes and Aron the beſt Princ that euer was and moſt godly gouerner of the people, Aron that fide le high pryſt and preacher of Godes word neuer uſurpyd this title to be as à ſecond Chriſt and maſter ouer mennes conſciens: if godly Moſes and his brother Aron neuer acclemyd this title in therthe doutles it is affoule and deteſtable arrogancy that this ungodly biſhopes of Rome attribut unto them ſelfes to be the hedes of Chriſtis church the more to be lamentyd he that conſiderith there liefe and confer it with the ſcripture will iudg by the authorite therof, that they were not for this many yers worthy to be accōptyd ony membre of godis church But the membres of the deuyll and the ffirſt begoten of Antichriſt. Thus is trew theſe of Rome is not only à tyranny and peſtilence of body ad ſaule. But the neſt of all abhomination god yeue him grace ad all his ſucceſſors, to leaue there abhominaciō and to cō un to the light of gods worde. This beſt is prechyd unto the people to be Aman that cannot er his auctorite to be à bone God, and his lawes and to be the Prince upō the erth of all Princes but God will iudge him as he is à Murtherer of booth body and Saule, and poniſhe the Princes of the worold that upp hold his abhominacion Moſes and Aron by the teſtimony of the ſcriptur neuer tawght but that they receauid of God and at the laſt booth they offendyd. Nume. 20. in ſo mouch that God gaue ſentens agaynſt them that none of them booth ſhuld enter into the land of promes for there Arrogan cij and pride the text ſayth, becauſe ye were unfaythfull unto me: this falce belyue was of no dout they had in the pore of God for the miracle was don as God ſayd. But that they attributyd to mouch unto there awne poure and ſayd: Audite rebelles, Num de petra iſta nos educemus uobis aquas? For the changyng of the therde perſon in this ſentens in to the fyrſt. The Ire of God pronouncid ſentence of death agaynſt theſe too uery godly miniſtres of his word. The ſinnyd becauſe they ſayd not hyr ye rebellyās cannot Ieho ua the omnipotent yeue ye water of this ſtone, And is this (fyrſt uegoten of Antichriſt the hiſhope of Rome with out ſyn that Chaungith not only the perſon in â ſentence but the hole ſentence ye the hole law of God and of man ſo that he reygnith in the cōſciēs àboue the law of God and will ſaw hym that God hath damnyd and dam ne hym tat god hath ſauid, yet perſon and man of ſinne can not erre? But he that ſparyd not to kyl godd Moſes and Aron for thabuſe of the word of god will not ffauore this wyckid man nor none of his holi doctors at the terrible day of iudgment. Nauū the prophet dooth yeue god â wounderfull name which the Latin nor the Grek cannot proporly expreſſe without circumloquution, noter huleobau, quafi iniuriarum memoriam retinens & ulciſcendi occationem expectans. He is the god that writh all theſe blaſphemies in his bok of remembraunce and when he hatth ſhewyd his mercy ſufficiently. He reuengyth the yle that man thinkith, is for goten, It is of his ſuperaboundaunt mercy that he throwithe not ſodēly fire upon the worold for ſynne and not that he is à ſlepe or cannot do it right well iud gid Valerius maximus better thē now the moſt part of Chriſtiane men, lento quidem graduad uindictam ſui proce dit diuina ira. Sed grauitate ſupplicij tarditatem compenſabit. Becauſe god hath yeuen this light unto my countre men which be all perſuadyd or elſe God ſend them to be perſuadyd that the biſhope of Rome nor none other is Chriſtes uicar upon therth it is none de to uſe ony long or copious oracion it is ſo playne that it nedith no probacion the ueri proprietes, of Antechriſt I meane of Chriſt great and principall ennimie is ſo openly knowē to all men that ar not blyndyd with the ſmoke of Rome. that they know hym to be the beſt that Iohan deſcrybyth in the Pocalipſe, as well as the logitiō knowith that riſibilitate diſtinguitur, homo â caeteris animantibus. This knoleig of Chriſtes ſupremite and continuall preſence in the churche admyttyth no leaue tenent nor generall uicar. likewice it admittithe not the decrees and lawes of men browght into the churche contrary unto the word and ſcripture of God which is only ſufficiēt to teach all uerite and trueth for the ſaluacion of man as it ſhall apere in this Capiter folowyng.

Caput IIII.

CHriſt the onli light of the worold ſent from his father and born mortall mann according unto the ſcripture began to theache the word of God purelli and ſincerly unto the worold and choſe miniſtres and Apoſtelles conuenient for thexpedicion therof and approuyd to be the uery Meſſias by God the father Mat. 3. 17. Ioan. 5. tawght his diſciples the truith by the only law. Wroten by Moſes and the prophetes and not by unwrytyne uerites. And in all contrauerſis and dout full queſtions, he auſweryd his contrarijs by the word of god, in that wonderfull temptation of the deuill Matt. 4. by collation of the places of ſcripture he killyd the deuill with his awne ſwerde: falſly, and in a wrong ſentence aleging the word of god by the word of god godly applyed. When his diſciples were reprehendid by the Phariſes as breakers of the ſabboth Matt. 12. He excuſyd there fact by the law. Non legiſtis quid fecerit Dauid, & qui cū eo erant, ſo lik wyce Matt. 15. 19. in all contrauerſys he made the law iudge betwen his Ennymis and him. When he was deſyrid to teach ayong man the way to heauē and to cū to eū laſting lief he ſayd in lege quid ſcriptum eſt, quomo do legis? Matt. 22. lik wice the Saduces that denied the reſurrexion of the ded. Erratis inquit neſcientes ſcripturas & uerbum dei. The Rych man in hell that was ſo deſirous that his brothers lyuing in therthe might haue knolege, and warning to beware thei were not damnyd in tyme to cum would gladly haue warnid them hymſelfe for à more ſuretye Luc. 16. that the meſſayge ſhuld be done. Abraam Anſweryd, habent Moſen & prophetas audientillos, the ſcripture teachith what heauen hell, and what man is, and what Chriſt is therfore Chriſt ſend dith us theter Io. 5. ſcrutamini inquit ſcripturas. Agayne being requirid in à ciuile mater concerning tribute and obedience unto the princes of the worold Matt. 22. he ſayd. Reddite quae ſunt Caeſaris Caeſari, & quae ſunt dei deo. Yeue unto themperour that that is deu unto themperour and unto god that that is deu unto god. And under the Nam of themperour he undreſtondith, all ſuperior poures apoyntid ouer the peple by god. And would to yeue dew honor unto them booth as Paule teachite Rom. 13. 1. Pet. 2. this law teachith man ſufficiently as well what he is boūd to do unto god as unto the princes of the worold nothing can be deſyrid neceſſari for man but in this law it is preſcribid. Of wbat degre uocation or calling ſo euer he be his dewty is ſhewid unto hym in the ſcripture. And in this it differith from mannes lawes becauſe it is abſolute perfeit and neuer to be Chaungid. Nothing addid unto it nor taken from it. And the churche of Chriſt the more it was and is burdenyd withe mannis lawes the farther it is from the trew and ſyncere uerite of godes word. The more man preſumith and takith authorite to interpretat the ſcripture after his awne brayne and ſubtill wytt, and not as the uerite of text requirith the more he diſhonorith the ſcripture and blaſphemith god thauctor therof. It is the office of â good man to teach the churche as Chriſt tawght, to reuoke all Errours and ſouch as Er unto the fold of Chriſte only by the word of Chriſt. For the water at the foyntaynce hed is more halſom and pure then when it is caryd abrode in roten pypes or ſtyn king diches. I had rather folow the ſhadow of Chriſt then the body of all generall conſelles or doctors ſith the death of Chriſte. The deuille neuer ſlept but allways by his miniſtres attemptyd to deſtroy the uerite of Chriſtes relligion and cleane to put out the ligth of truithe. Which was perfet in Chriſtes tyme and in the tyme of the Apoſtelles. Nonne ſith that tyme ſo pure. Saynct hieromein uita malchi ſayth that his tyme was darkenys in the reſpect of the Apoſtelles tyme.

The antiquite of the worold doth darken the uerite of godes word. As Varro ſayth truith uetuſtatem multa deprauare. Multa etiam tollere. Et tercium ſeculum (inquit) non uidet eum hominem quem uidit primum. The truith of godes uerite the more it is uſidd, practyſid and taught aſter the wiſdom of man the more is the glory and perfection therof darkenyd it is the contrary in all Humane artes as Cicero ſayth in humanis, nihil ſimul inuentum & perfectum fuit, uſu que & exercitatione factum ſit: Vt hoc praeſtantiores artes quaedam fuerint quo longius ab origine ſua & inuentoribus eſſent deducte. The churche of god muſt therfore be bound to none other authorite thē unto the uoyce of the goſpel and unto the miniſtery therof as Eſa ſayth cap. 8. Obſigna legem in diſcipulis meis. the Prophete ſpekith of ſouch darkenis as ſhuld folow his tyme conſerning the comming of Meſſias the trew Doctor of the churche therfore prayd to preſerue the trew heres of the Prophetes and that it would pleac hym to confirm the doctrine of truth in there hartes leſt the word and trew undreſtonding of the word by the deuille ſhuld be put out and ſeing the church is bound unto this infallible truith the only word of God it is â falſe and uſurpyd authorite that men attribute unto the clerge and bynd the word of God and Chriſtis church to the ſucceſſiō of byſhoppes or ony coleige of Cardinalles Scoles minyſtres or Cathedrall churches, Paule would noman to yeue fayth to ony perſon, or minyſtre in the church of God but when he preachith the word of God trewli, Gal. 1. Men may haue the gyfft of God to undreſtond and interpretat the ſcripture unto other. But neuer authorite to interpretat it, other wyſe then it interpretatithe it ſelfe whiche the godly mynd of mā by ſtudy meditacion and conferryng of one place therof withe the other may fynd how be it ſome more ſome leſſe as God yeuith his grace. For the ponyſhement of our ſynnes God leuithe in all men à great imperfection and ſouche as were induyd withe excellent wytt and lernyng ſaw not allwayes the truithe. As it is to be ſeen in Baſilius, Ambroſe, Epiphanius, Auguſtyne, Bernerd, and other. thowghe they ſtayed them ſelfes in the knolege of Chriſt and Erryd not in ony Principall article of the faythe yet, they did inordinatly and more then Inowghe extolle the doctrine and tradicion of men. and after the deathe of the Apoſtellis euery doctors tyme was ſubiect unto ſouche ceremonye and mannes decrees, that was nether profetable ner neceſſari. therefore diligently exortyd Paule the churche of Chriſt principalto conſider and regard the fundacion of all ueryte Menyng that Doctors of the chnrche had there imperfectiō and faultes. Fundamentum (inquit) non poteſt poni aliud praeter id quod poſitum eſt, quod eſt Ieſus Chriſtus. In the ſe few wordes is ſtablyſhe al oure faythe and all falſe religion reprehendyd upon this foundacion ſommen buld gold to ſay godly and neceſſari doctrine as Policarpus that confutyd the he reſy of marcion de eſſencia Dei. of the cauſis of ſinne that the deuyll and mā is the cauſe of ſinne and not god nor fatall deſtiny, nor the influens or reſpectes of the planetes. He meynteinid the trew religion of god and gouernyd the church, As the ſcripture tawght whiche he lernyd of Iohan euangeliſt and defendyd this truith withe woūderfull cōſtāce and martyrdō Baſilius and many other reteynid the articles of the faythe but they inſtitutyd the lieffe and rule off monkes and preferryd that kynd of lief before the lief of ſouche as gouern in the comune wealth the people of god. and perſuadyd men that ſouche kynd of lieffe was auery deuyne and acceptable honoryng of god. After hym folowyd ſouche as augmentid this yle and ſaid it was not only acceptable unto God but alſo: that men might deſerue therwithe remiſſion of ſinne. thus alitle and alitle the deuill augmentid ſuperſticion and deminyſhyd the trewth of Godes glory ſo that we ſe no where the churche of Chriſt as it was in the Apoſtelles tyme thowghe mani and godly uerites hathe byn browght unto light in our tyme by men of diuerſe graces yet is not the truithe of neceſſary uerites playnly ſheuyd by them leſt man ſhuld to mouche glorye in hymſelfe he permyttyd them to ar in certayne poyntes. As Luther of ablyſſyd memorie. which wrote and preachyd the goſpell of iuſtificacion nomā better yet in the cauſe of the ſacramēt he arrithe concerning the corporall precens of Chriſtes naturall body that there is no man can ar more. I ſhall haue occaſion to writ the truith concerning this mater herafter it is no reproche of the did man. but myne opinion unto all the worold that the ſcripture ſoly and the Apoſtelles churche is to be folowyd and nomans authorite. Be he Auguſtine, Tertullian, or other Cherubim or Cherabim. unto the rules and Canones of the ſcripture muſt man truſt and reforme his errores therby. or elſe he ſhall not reform him ſelfe but rather deform his conſciens. The churche of the Romaynes, Corin thiōs and other. the ſeuē churches that Ioā. writithe of in the Apocalipſes were in all thinges reformyd unto the rule and form preſcribyd by the euerlaſting God the ymayge of theſe churches I allwayes prynt in my mynd. And wher ſo euer I com I lok how nere they reſemble the afore reherſid and whether there prechers preach ſimple without diſpenſation of ony part of godes moſt neceſſarie word. And whether all the occatious of Idolatre be taken away as ymagy ce whom Gregori callith the bokes of the lay men thowghe this title be agaynſt the ſecond commaundement and neuer approuid bythold teſtamēt nor the new • y word or examplewhere as thoccacion is not remouid the word of god muſt nedes ſtand in haſerd for god will not, Say the wyſdom of man what it liſt haue his churche peſteryd with ony kynd of Idolatrie: and to mak god and the deuill agre in one churche it is impoſſible. Saynct Iohn hathe wounderfull wordes in the Apocalippes cap. 3. Vnto the churche of laodicenſium ſcio opera tua, quia ne que frigidus neque feruidus: Vtinam frigidus eſſes aut feruidus ita que quoniam tepidus es & nec frigidus nec feruidus incipiam te euome re de ore meo. Theſe wordes aruero neceſſarie to be bonr in mynd. For he that is nether hote nor cold, But indifferent to uſe the kolege of godes word and Chriſtes churche, withe the word and gloſſe of man that teachith the uſe of ymagys in te church, before he can proue by tauctorite of godes word that they may beſuffryd in the church doothe not well, they haue byn thoccacion of greathurt and Idololatrye the church of the old teſtament nor the new neuer tawght the people with ymagys. Therfore it ſhalbe the office of euery man that louithe god and his word to folow the ſcripture onli. And to be wayle the ignorancy of ſouche as hathe before our tyme or now in our tyme by wordes or wryting defend the ſame. And with all humilite and humblenys ſubmitt hymſelfe to the iudgmet and Cenſure of the iudge of all Iugdes the word of god that he may wyſely and godly diſſern what is to be belyuid and acceptyd of ony doctors wrytinges, and what is not to be acceptyd. What is to be perdonid and what is not to be pardonid. and by the perylles and dangers of other lern to be wyſe that we commit not the ſame fault. à fyne gloſſe and fere interpretacion cannot make godd an ile thing if I ſhuld ſay an ymage prouokyth deuocion. holy waterteachith that the blud of Chriſt was ſprynklyd for my ſinnes the holy breade teachith that Chriſtes body was torn for my ſinnes what ſhall theſſe gloſſes excuſe the fact nay nay, Chriſt that died for our ſakes would not his deathe to be prechid this way. but out of the ſcripture by the tong of man and not out of the decrees of Biſhopes by adrop of water or peyntyd poſt he that tok the paines to dy and ſuffre his paſſion for te redē tion of the worold ſoly and only. ſoly and only hathe taken the paynes to teach the worold how and which wai they ſhuld kepe this paſſion in mynd and lefft it unto the worold in wryting by the handes of his holy Apoſteles unto the which wreting only he hathe bound and obligatyd his churche and notto the wretings of men. In this paſſaige I admoniſhe the Chriſtiane reader that I ſpeake not of the lawes of magiſtrates or princes that daili ordey ne new lawes for the preſeruacion of there comune wealthe as they ſe the neceſſite of there Realmes or cites require. But of ſouche lawes as men hathe ordeinid for the churche of Chriſt whiche ſhuld be now and for euer gouernyd by the word of God. In this cauſe loke as eue offendid obeyng the perſuacion of the deuill contrary unto the commaundement of God ſo doothe euery man offend obeyng ony lawes or decrees, that commaundithe ony thyng contrary unto the word, of God. This law muſt preuayle, Oportet Deo magis obedire quâm hominibus. The exampleherof we haue in Daniel of the thre chyldren that choſe reather to burn in the firie furny ſe then to worſhipp The ymiage that Nabucadneſer had made. ſo did the Apoſteles Act. 5. let all the worold cō ſider whether theſe lawes of the Biſhopes the Maſſe whiche is â prophanation of Chriſtes ſupper to bynd mē nes conſciens to pray unto did ſaynctes, to ſay Imagis be to be ſuffryd in the temples and conſtrayne the miniſtres of the churche to lyue ſole contrary unto there uocacion ar to be obeyd or not, they do no leſſe offend God in obeyng theſe lawes then Eue dyd in obeyng the uoyce of the ſerpēt. the wyſdom of all the wittes in the worold cannot cōprehend the greatnys of this yle. mak what lawes they will for the body ſo the leaue the conſciens fre, with pacience it is to be ſuffryd: only I lament the bondayge of the conſciēs curſyd be theſe that make ſouche lawes, and curſyd be thoſe that withe ſophiſtrie defend them that paraſitus and bond man of the biſhope of Rome pigius in his writīges ſhamith not to ſay it is leſſe ſynne for â priſt to kepe an other mannis wief then to haue â wiefe of his awne. Conſerning actes indifferent whiche of them ſelfes or nether good nether yle. as to refrayne from eating of fleſhe the fryday obſeruyng of the feſts kept holy in the remembrance of ſouche holy martires as died for the faythe of Chriſt, or in keping holy Eſter and witſonday there is too reſpeects moſt diligētly to be obſeruid thone good and to be ſuffrid the other yle and to be eſchewyd. ſouche as abſtayne from fleſhe and think they do better ſeruyce to god and would lik wice obtayne remiſſion of there ſynnes, by thoſe workes: do declare boothe them ſelfes and there workes to be yle. But ſouche as abſtay ne becauſe the ſprite may be more ardent and the mynd more yeuen to ſtudy and prayer doothe well and as they be bound to do, and to com unto the temple to pray for them ſelfes and the churche of Chriſt and to hyre the word of god doothe well for as god commaundithe his word to be preachyd and hard ſo he hathe apoyntid à certayne tyme as the ſabbothe whenpeople ſhuld hyre it. And not only this order to be obſeruid in the churche but alſo in euery familye and houſhold of what degre ſo euer he be He ſhuld cauſe his familie and chyldren to rede ſome part of the Bible for there erudition to know god. Likwy ce he ſhuld conſtrayne them to pray unto god for the promocion of his holy word and for the preſeruacion of the gouerners of the commune wealthe ſo that no day ſhuld paſſe witheout prayer, and augmētacion of knolege in the religion of Chriſt. But our new Euangeliſtes hathe an other opinion they dreame of faythe that iuſtifieth the whiche nether repentaynce preſedithe nether honeſty of lyffe folowithe which ſhalbe to there doble damnaciō if they amend not. He that will conforme his knolege unto the word of god let hym likwyce conuert his Itef withe all as the word requirithe and as all the examplis of Chriſt and his goſpelle teachithe or elſe what will he do withe the doctrine of Chriſt whiche only teachith and ſufficiently teachithe all uerite and uerrewes lief let hym tary ſtyle in the doctrine of man and lyue as manly and as carnally as he liſt and not profeſſe to know god nether his trewthe rather then, ſo to ſlaunder them boothe. This ſufficithe to proueth only word of god to be ſufficiēt to teache the truithe. All other mennes lawes, to be nether neceſſarie nether profetable. and certayne we be that the churche of the Apoſtelles dyd waunt theſe decrees, that papiſtre of late dayes faythyd the churche withe all

Caput V.

THe ſecond office of Chriſt is to pray and to make interceſſion for his people. This office Iohan wrytithe of in his fyrſt epiſtole, if ony man ſynne we haue an aduocate withe the father Ieſus Chriſt that makithe interceſſion for us. And as Paule ſaythe. Chriſtus qui mortuus eſt, imo qui & ſuſcitatus, qui etiam eſt ad dexteram dei, qui & intercedit pro nobis, in his name and in the belyue and cōfidens of his meritis we may optayne the mercis of god and liffe euer laſting as Paule ſay the▪ Accedamus cum fiducia ad tronum graciae, ut conſequamur miſericordiam & gratiam inueniamus ad oportunum auxilium, Ebre. 4. this interceſſion of Chriſt only ſufficithe no man ſhuld ſecke ony other mediatour of interceſſion or expiacion of synne as Paule ſaythe declaring the ſufficiency and abilite of Chriſtes deathe and interceſſion Chriſtus manet in aeternum, perpetuum habens ſacerdocium: Vnde & ſaluos facere ad plenum poteſt qui per ipſum adeunt deū ſemper uiuus ad hoc ut interpellet pro illis. Vnto this interceſſiō and prayer in Chriſtes name he bound his churche by expreſſe commaundement. Petite & accipietis. Aſke and yt ſhalbe yeuen youe. and in the ſame place he ſhewithe the cauſe wherfore it ſhalbe yeuen. Quicquid petieritis patrem in nomine meo, dabit uobis, What ſo euer ye aſke in the belyue and confidence of my merites it ſhalbe yeuen unto youe ſainct Paule, callith Chriſt Sytting at the right hand of god the miniſter and ſeruant of the ſaynctes to ſay of ſouche as be here lyuing in this troblyd and perſecutyd churche to ſolicitat and do all there affars as a faythfull Embaſſadour with the father of heuen untill the conſummacion of the worold this doctrine of Chriſtes interceſſiō muſt be all wayes diligently preachyd unto the people, and like wyce that in all neceſſites calamites and troble the afflictyd perſon to ſyke none other meanes to offre his prayers unto God but Chriſt only according as the ſcripture teachithe, and as we haue example of holy ſaynctes in the ſame. Not only in the new teſtamēt were as he cōmaudithe us to pray in his name, and Stephin in his martyrdom, Acto. 7. commendid his ſprit unto this only mediatour ſayng domine Ieſu: Accipite Spirituū meum, But alſo in the ole Teſtament thus prayed the patriarks and Prophetis Iacob, Gē. 48. benedicat pueris iſtis Deus & Angelus qui eripuit me de cūctis malis. & Dauid Pſal. 71. Et adorabūt ipſum ſemper. For aſmouche as Chriſtis daily in heauen and praythe for his churche the churche of Chriſt muſt pray, as Chriſte hathe towght it, As the Patriarkes, Prophetes and the Apoſteles hathe yeuen us example whic neuer prayd unto ded ſaynct. ye as Chriſt hathe yeuē us exāple hangyng in the croſſe ſaing pater in manus tuas commendo ſpiritum meum. What intollerable, Ile, blaſphemy of God and Etnycall Idolatrie is this to admitt and teache the inuocacion of ſanctes departyd out of this worold. it takythe from God his trew honor it makythe hym â foule that only hathe ordeynid only Chriſt to be mediatour betwē man and him, it dyminyſhithe the merites of Chriſt takythe from the law of god here perfection and Maieſty where as God hathe openid his will and pleaſure unto the worold in all thynges. It condē nithe the old churche of the Patriarches and Prophetis likewyce the churche of the Apoſteles and Martyres that neuer thawght thinuocacion of ſaynctes. It accufithe the ſcripture of God to be falſe whiche ſaythe thow ſhalt nether ad nether dymyniſhe ony thyng it makith Chriſt alyer that ſayd, Spiritum quem ego mittam â patre, docebituos omnem ueritatem. If the men that teache ſancta Maria ora pro nobis. Be more holy then all the Pratriarches or Prophetes and Apoſteles let the conſciens of the Chriſtia ne reader iudge. This diſtinction of mediatours. To be one of expiacion for ſynne Chriſt: and an other of interceſſion the ſaynctes departyd is nawght: it repugnythe the manifeſt text of the ſcripture. It is the office only of Chriſt to be the mediator for ſynne, and like wyce to offer the prayers of the churche to his father. Ioan. 1. Ecce agnus dei, qui tollit peccata mundi, as concerning interceſſion he commendithe us only to aſk in his name. And preſcribid the maner how to aſke, and what to aſke Luce 11. ſouche as ſay if the ſaynctes that we pray unto here us not ner profet adee, lyet it hindrithe notwe looſt but our labour. this mouche it hindrth it declarithe hym that praythe to be aninfidele. To pray unto that god or goddes that is not able to healpe him nor hyre his prayer and no better thē he that prayd unto the imayge of iubiter in creta that had nether yares nor yees. It declarithe hym to cōtemne boothe god and his worde who aſſurithe euery man in euery time and in euery diſtreſſe not only to hyre hym but alſo to yeue ayede. Mat. 11. ſo now this worſhiper of ſaynctes departithe from the knowen and all mighty god to an unknowen god, and preferrith the doctrine of man and the deuill before the ſcripture of truithe and the lyuīg god. I hope this deteſtable errour is cum to light and almen tawght to pray as the ſcripture Canonicall teachethe. But there is an other yle as great as this to be reprehendyd of all ſouche as know how to pray a right. the benig of ymagis in the temple whiche the worold ſaythe may be ſuffryd in the churches. And ſay they be godd to put the people of God in remembrance of ſouche godly ſaynctes as died for Chriſtes ſake. But this is allwayes the ſubtylty of the deuyll. when à manifeſt yle cannot be born withall, to ſyk â gloſſe and interpretacion that where ashe cannot walke in the churche openly like à deuill, and haue candelles, ſtyctkyd before apoſt, and the ymayges kiſſyd, yet to deſire ſom̄e man to put â fere Cote apon his bake, that he may haue â place in the churche to lurke in untill ſouche tyme as occation be miniſtryd to ſhew hymſelfe agayne as he is. The auctorite of Godes word requirithe me to pronounce this trew iudgmet in the cauſe of ymagyes that be not worſhippid in the churche that there preſence in the churche is agaynſt godes word as well as to ſay: Sancta Maria ora pronobis, and as the on is to be eſchewyd and baniſhid our of the hart ſo is the other out of the yye in the temple where as godes worde is preachid unto the people and the ſacramētes miniſtryd. thus I proue by the authorite of boothe Teſtamentes. The old and the Newe the old ſaythe thow ſhalt make no ymayge, Exod. 20. Deu. 6. in the New there is nomencion made of ony ymayge. But that Chriſt concerning the law and preceptes of the commaundementes ſayd: Non ueni ſoluere legem, ſed adimolere, Matth. 5. For aſmouche as Chriſt lefft the commaundementes of the old lawe unto the churche in the which he ſaythe thow ſhalt not make ony ymagye. From whens hathe this men authorite that ſay if ymagys be not honorid they may be ſuffrid in the church it is but there opinion cōtrary and beſyd the lawe of god. and this cō maundement non facies, nō coles, for byddith as well the makyng of the ymayge as the honoring of it: Conſerning the hauing of them in the place of puplik prayer and uſe of his Sacramentes. Souch as would this occaciō of Idolatrie to remayne in the churche by diuiſiō of the commaundementes would paſſe ouer this ſecond commaundement whiche ſaythe: Non facies tibi ſculptile, non adorabis ea, and mak of the tenthe commaundement to cōmaundementes. But the text will not ſuffre it. For as the lord there for biddyth the inward luſt and concupiſtencence of his neigbors houſe ſo dothe he for byd the luſt and concupiſcence of his neygbours wiefe ſeruāt, Or dawghter and all is but one commaundement Exo. 20. rede the text in the Ebrew and then it ſhalbe more playne. The ſecond commaundemēt which the defenders of ymagyce neglect. For bydith not only the outward reuerence and honor but alſo by the ſame expreſſe commaundemēt for biddith to make ony ymayge they do iniuries to the manifeſt text and there gloſe is to be abhorrid. And the playne text to be folowyd. The Kynges maieſtie that ded is willyd not only all his trew ſubiectes to haue no familiarite withe Cardinal poule, but alſo to refrayne his companie and not to haue to do with hym in ony caſe and not without godd and neceſſary cōſyderation he that would: not with ſtonding this commaunde, of the kyngis maieſty, haue hauntyd Poules cō panye, and at the tyme of his accuſation haue ſayde he was not withe poule for frendſhid, nor familiarite to do hym ony honor but hauntyd his company withe ſouch other perſones as ment no yle to the Kynges maieſtie or his Realme doutles this law ſhuld of right and equite condemne hym (nether for frendiſhippe, nether oder cauſe no man ſhuld uſe his cōpanie) Doutles as the Kynges mayeſti and euery other prince knowith it to be dangerous dayli to ſuffre his ſubiectes in the company of his treatorous Ennymies ſo God knew right well what danger it was to ſuffre man his creatur to haue company withe thoſe ydoles and therfore ſayde thow ſhalt nether worſhippe them ner make them. All the princes of ther the hathe not had ſomany ſubiectes betrayd and made traytours by there Ennymyes, as God hathe looſt ſowles by the meanys of imagis I make all the worold iudge that knowithe the truithe. It is ſo childes an opinion to ſay that ymagys may be ſuffryd in the churche ſo they be not honoryd, that it nedithe no probacion at all the gentilles that Paule ſpeakithe of, Roman. 1. knew right well that the idoll was not God. And all the Idolatres that uſid ymagies that the new Teſtament ſpeakyth of 1. Co. 5. & 10. 1. Pet. 4. 1. Ioā. 5. kew right well that theſe ymagys of gold or ſyluer was not the deuill that they worſhippyd. The apoſtes condemnyd not only there falſe religion but alſo there ymagis. Iohan by expreſſe wordes callithe the ymayge, Idolatrye and byddith them beware of ymagis ſayng cauete â ſimulachris Dauid Pſal. 114. ſay the Idola gentium argentum & aurum he condemnithe not only there falſe religion but alſo the ymagis made by the hand of man. Which were of gold and ſyluer. There falſe god was nether gold nether ſyluer. But awyckid ſprit who had entrid for lack of faythe in to there ſprites. It is to be lamentyd that god for our ſinnes thus ſuffrythe the worold to be illudid by the deuill. Of late yers the imagies were in the temple and honoryd withe pater noſter, hart and mynd Withe legg and kne. This uſe of ymagis is taken away in many places. But now they be applyed to an other uſe, ſcilicet to teache the people, and to be the lay mennes bookes. As damaſcene and many other ſaithe. Oh blaſphemous and deuilliſ he doctrine to apoynt the mooſt noble creature of god man indued withe witt and reaſon, reſembling the ymayge of the euer laſting god to be inſtructyd and tawght of â mute. Domme blind and ded Idoll: the brut beſt that goithe by the way, and the Aſſe that ſeruithe for the mille is not tawght by the rod of the Carter, But by the prudens of him that uſithe the rod. And ſhuld thoſe pentyd blockes be the bookes of reſonable man? full well can the deuill transform himſelfe into an angell of light. And to deceaue the people under the pretenc of trew religion. I had rather truſt to the ſhadow of the churche that the ſcripture theachite, then to all the mēnes writing ſithe the deathe of Policarp 9. Chriſt ſayth not go preache unto the people by ymagis. But ſayd: Ite in uniuerſum mundum, & praedicate euangeliū, Matth. 28. They ſaye that ymagys adorn and ſemely deek the temple of God whether as people reſort to hyre the word of god the more ymagys, the more diſhonoryd is the temple Fyrſt let them teache by the manifeſt word of God that the temple ſhuld be deckid withe ſouche ydoles that cannot teache nor ſpeke ſome mannes tonge muſt declare the hiſtory of the Idole or elſe they know not what the ydole is parauenture take ſanct Barbara for ſaynct Katheryn. And ſaynct cōcumbre, for the rode of Paules: Balaam and his aſſe that for lucre attemptid to curſe the churche of god, for Chriſt and his Aſſe that came to bliſſe and ſanctifie his churche with his precious biud: it is thabuſe and prophanacion of the temple to ſuffre them, and a great occation for people to return to there acuſtomyd yle. I would all men ſhuld indifferently poundre theſe reaſons and iudge whether they be to be ſuffryd or not. Fyrſt the mooſt perfeite churches of the prophetes, Chriſte and his Apoſtelles uſyd no ſouche meane to inſtruct the people. We owght to folow them and the word of god wroten by the prophetis and Apoſtelles. Alſo the greak churche neuer conſentyd willyngly to admit the uſe of imaiges in the temples, the yle that hathe happenyd unto the, peple by the meanes of imagis is to playne and well knowen, god by Idolatrie robbid of his glory and the Idolater diſheretyd of godes mercy except he repentyd in this lief, an imayge ons browght into the churche, lyuithe along tyme, graunt that at the begynning there was agodd preachet of the churche, The preacher diethe, the idole the lenger it liuithe the yonger it waxithe, as ye may ſe by the ydole of walſinghā. Cantorbury and hayles the floriſhyd mooſt alitle before there deſolation in the raygne of the Kynges maieſtie that ded is henry the viij. of Ablyſſid memori. at there ſetting uppe I ſuppoſe the preachers were more diligent and zelous of godes glory then afterward. But was not the originall damnable, agaynſt the word of god to yeue the people ſouche aboke to lern by, that ſhuld ſcole thē to the deuill? The wordes of Gregorie ad Serenum Epiſcopum Maſſilien̄. parte 10. Epiſtol. 4. ſhuldmoue Noman towgh he ſay quod legentibus ſcriptura: Hoc ideotis pictura praeſtat cernentibus. And doothe reprehend ſerenus for the breakyng of ymagyes ſayng that the like was not ſeen dō by ony other Miniſter. This is but ſaynct Gregories opinion. Epiphanius, writithe in â certayne Epiſtole ad Iohannem Hieroſolimitanum Epiſcopum. Interprete D. Hieronymo hathe this ſentence: Audiui quoſdam murmurare contra me, qui quando ſimul pergebamus ad ſanctum locum, qui uocatur Bethel, & ueniſſem ad uillā quae uocatur Ana blatha, uidiſſem que preteriens Ardentē lucernam, et interrogaſſem quis locus eſſet? Didicem que eſſe eccleſiam, & intraſſem ut orarem, inueni ibi uelū pendens in foribus eiuſdem eccleſiae, tinctum a que depictum, habens imaginem quaſi Chriſti uel Sancti cuiuſdā. Non enim ſatis memini cuius imago fuerit. Cum autem hoc uidiſſem in Eccleſia Chriſti contra authoritatem ſcripturarum hominis pendere imaginem, ſcidi illud &c. Where as he willithe thoccacion of yle to be taken owt of the churche as Paule commaundithe, 1. Theſſ. 5. this Doctor as all men knowithe was of ſinguler lerning and uer tew Agayne agaynſt thauctorite of Gregori the great. I ſet the auctorie of Athanaſius the great. Who denyyth by expreſſe wordes the imagyes to be the bookes of the lay people. Aduerſus gentes ſic ſcribit: Philoſophi gentium, & qui apud eos eruditi dicuntur, cum urgeri â nobis coeperint, non negant hominum & mutorum animalium formas at que effigies eſſe, qui apud eos uidentur dij: uerum hanc afferant rationem, iccirco ſe illas imagines fingere, ut per eas ſibi Deus reſpondeat & reueletur, non poſſe enim inuiſibilē aliter noſſe, quâm per huiuſmodi ſigna at que taletas. Alij his ſapientiora ſe dicere arbitrantes eas eſſe ueluti literas hominibus, quae relegētes poſſint per eam, quaeex illis inſinuatur coeleſtium ſpirituum reuelacionem & dei intelligenciam conſequi. Ita quidem illi per quam fabuloſe, ne que enim racionabiliter dicunt. Withe great grauite and godly reaſons this great clerke confutithe this fond opinion ymagis to be the bookes of the lay men the great and excellent clerk Lactantius firmianus crieth ſo out agaynſt ymagyes that he ſaythe there can be no trew religion where they be Tertulliā de corona militis iudgith the ſame: the law of God doothe not only condemne the uſe of them in the churche and theſe holy Doctors: but alſo the name of an ymage declarith it to be abhoiaciō. Red all the ſcripture ād in euery place whereas thow findift this word ezeb Idole or image it ſignifithe ether affliction, rebellion, ſorow, triſtes, trauell, or peyne or elſe the wikyth Muk and Mammon of the worold or the thyng that allwayes prouokythe the ire of God as Rabbi Dauid Kymhy well expoūdith Pſal. 115. this Iew ſaythe that the idolles bryng men into hattred of God expounding theſe wordes of Dauid, quibus ſimiles euadant, qui ea faciunt & quicū que fidit eis ſaythe the text muſt be undre ſtond by the maner of prayer as tow dauyd prayed allmigtie God to make theſe grauers and caruers of ymagis as doumme as blind as mute and as in ſenſible is the ydolle that can nor ſpekener here. oure lord amend it what ſhuld moue men to defend in the churche of Chriſt, ſo neceſſarye an ile and peſtilent treaſure that hathe ſeducyd boothe oure fathers and great graunt fathers. Where the churche of the Patrearches, Prophetes and Apoſteles neuer uſyd them but in all there wrytynges abhorrid. Louid we god we wold by content with ſcripture. euery ſcoler of Ariſtotell takythe this for â ſufficient uerite, Magiſter dicit: he wilbe cō tētyd aſſone as he herythe his maſters Name. Cicero lib. 3. De Oratore, was thus perſuadyd of thoſe that were excellent Orators & ſic eſtimat ſuauitatem Iſocratis: ſubtilitatem lyſiae. Acumen Hiperidis, ſonitum aeſchinis: Vim Demoſthenis ac orationem Catuli, Vt quicquid inquit aut addideris, aut mutaueris, aut detraxeris, uitiotius aut deterius futurum. And ſhuld not The patriarches, prophetes Chriſt and the Apoſteles as well ſuffice the churche of god? What all thowghe meny lernid men hathe approuid imaginis ſhuld there wyſdom maintayne ony contrary unto the word of God? no â Chriſtiane mā muſt not care who ſpeakith but what is ſpoken the truithe to be acceptyd who ſo euer ſpekythe it Balaam was as wyce lernid and repliniſhyd withe godes yeſte as man could be. Not with ſtonding his Aſſe telling the truithe muſt be belyuid better then he. The law of god, teachithe no uſe of ymagys but ſaythe, non facies, non coles, Exod. 20. be lyue it. Yet the art of grauyng and pentyng is the yefft of God, to haue the picture or ymayge of ony martyr or other ſo it be not put in the themple of God, nor other wyſe abuſyd it may be ſuffryd Chriſt by the picture of Caeſar tawght his audience, obedience uto the ciuile prince ſayng, cuius eſt haec imago Caeſaris inquiunt: ergo redditte quae ſunt Caeſaris Caeſari. But if man will lern to know God by his creatures let him not ſay good morow maſter to an old mothe etyn poſt. But be hold the heauenes whiche declarythe the might poure of god, Pſal. conſyder the erthe how it bryngithe forthe the frutes there of, the water withe fyſ his, the ayere withe the byrdes. Conſyder the diſpoſition order and amite that is betwene the membres of mannes body the one allwayes redy to helpe the other, to ſaue the other. The hand thehed the hed the fote, the ſtomake to diſparſe the meat and drinke into the exteriall partes of the body, yea let man conſider the hawke and the howne, that obey in there uocacion and ſo euery other creature of therthe and withe trew hart and unfaynyd penitence come to the knolege of hymſelfe and ſay, all the creatures that euer the lyuing god made obey the in there uocacion ſauing the deuill, and I, mooſt wreachid man. thoſe thinges were made to be teſtimonijs unto us of Godes mighty pore, and to draw men unto uertew not theſe Idoles, which the deuill cauſid to be ſet in the temple to brinig men from God thus did Chriſt teache the people his moſt bleſſyd death and paſſion and the frute of his paſſiō By the grayne of Corn caſt into the erthe and ſayde: Niſi granum frumenti cadens in terra mortuum fuerit, ipſum ſolum manet, ſi aūtmortuū fuerit, mul tūfructū affert. He hankyd not the picture of his body upon the croſſe to theache them his deathe as our late lernyd men hathe donne. The plowghman be he neuer ſo unlernyd, ſhalle better be inſructyd of Chriſtes deathe and paſſion by the corn that he ſowithe in the fyld and likwyce of Chriſtes reſurrextion, then be all the dedpoſtes that hang in the churche or pullyd out of the ſepulchre withe, Chriſtus reſurgens. What reſemblaynce hathe the takyng of the croſſe out of the ſepulchre and goying à proſſeſſion withe it withe the reſurrexcion of Chriſt: none at all, the ded poſt is as ded, when they ſing, iam non moritur, as it was, when they buryd it, withe, in pace factus eſt locus eius. If ony preacher would manifeſt the reſurrexcion of Chriſte unto the ſences. Why doothe not he teache tem by the grayne of the fyld, that is ryſyn out of the Erthe, and commithe of the ded corn, that he ſawid in the winter. Whidoth not the preacher preache the death ād reſurrextion of Chriſt, by ſouche fiqures and metaphors as the ſcripture teachith Paule wounderfully 1. Co. 15. Prouith with argumentes the deathe and reſurrextion of Chriſtes and ours like wyce that nothyng may be more playnly tawght, â ded poſt caryd à proſeſſion as mouch reſemblyth the reſurrextion of Chriſt As uery deathe reſemblyth lief, people ſhuld not be tawght nor by ymayge nor by reliques as Eraſmus Rothorodam in his 3. book of Eccleſiaſtes well declarithe. Lactanci us Firmianus uſyth â wounder deuyne, eloquent, and playne maner in the declaring of this reſurrextion which is ſong yerly in the church, De reſurrectionis dominice die with mani godli and deuine uerſes. The ſame Lactancius ſaythe that there can be no trew religion wher theſe ymagis be. Auguſtad Mercellū reprehendithe them wounderfully in theſe wordes of Dauyd os habent & non loquuntur. ſeythe men may be ſon decreauid by imagis likwyce in the fyrſt boke de conſenſueuangeliſtarū. Souche as defend them haue nothing but ſophiſticall argumentes to blynd the people withe the ſcripture nor Apoſtelles churche uſyd none as for Gregorie the great and Theodoſius with other that defend them, all the hiſtoris declare that mē of greater lernīg then they by the ſcripture condemnyd them as leo 3. themperour. Conſtantinus 5. Who aſſemblyd all the lernid men of Aſia and Graecia and condemnyd, the uſe of imagis that Gregory and Martine the fyrſt had ſtabliſhid but it forſith not, had all Aſia, Affrica and Europa and Gabriel tharchangell deſcendyd from heauen approuid the uſe of imagis, for aſmouch as the Apoſtelles nether tawght, nor wrote of them there authorite ſhuld haue no place, the word of god ſoly and only is to be preferrid Galat. 1. whiche for byddith imagys.

Caput VI. The thyrd office of Chriſte is concerning his pryſthade to offre ſacrifice unto god and by the ſame to purge the worold from ſynne.

PAule Phillip. 2. ſaythe that Chriſt humblyd hym ſelfe unto deathe, of the croſſe ad Ebre. 2. he was made part taker of mannes mortall nature, that by deathe he might deſtroy hym that had the imperie and dominion of deathe to ſay the deuill. Iohan callith hym the lamme, that do the take away the ſynne of the worold loan. 1. all the ſacrifice of the old law were figures and types of this only ſacrifice whiche was appoyntid by god to dy and to ſuffre theire and diſpleaſure of god for the ſynne of man as thowghe he hym ſelfe were aſynner and had mery tid this diſpleaſure, the greatnis of this Ire, ſorow, confuſion, ignominie and contempt, nether angell, ner man can expreſſe: his paynes were ſo intollerable and his paſſion ſo dolorous, his deite ſo obedient withe the fathers will, that it was not only à ſacrifice, but alſo à iuſt recompence, to ſatisfye for all the worold ſoly and only as Chriſt tawght Nicodemus Ioan. 3. as Paule Ebre. 7. 8. 9. 10. Eſa. 53. and ſo all the prophetes and patriarches: and ſouch â ſacrifice as ons for all ſufficithe Ebre. 7. theſe too officies of Chriſt ſhuld neuer be out of remembraynce They declare the infinite mercy of god and likewyce his indifferent and egall iuſtice unto all creatures without reſpect of perſones. The token of his mercy may be knoyn in this that he would not that all man kynd ſhuld be looſt, thoughe in Adam, all deſeruyd eternall deathe he openyd his mercy unto Adam not only by word but alſo by the fyer that deſcendyd upon his ſacrifices and his ſonnes ſo to Abraam, then to the worold by the incarnacion and deathe of his only ſonne, the promeſſe of grace and the promis of euer laſting lief unto ſouche as repent and belyue in hym. The ſignes of his Ire and diſpleaſure unto man is this that he would not accept man agayne into his fauour, for no penence, no ſorow, no troble, no aduerſite, no weping no wayling, no nor for the deathe of oni perſon Vntill his awne ſonne moſt dere belouid by death appeced his diſpleaſur and be cam ſuerty to ſatiffye the iuſtyce of God and the right that the deuyll had unto ull mankind. This if man remembryd as depely and as erneſtly as the mater requirithe, it ſhuld make his hartfull ſory and brig hym unto an honeſt and uertews trade of lyffe. To conſider this example of Godes iuſtice and equite in the appeſing of his awne iuſt conceuyd Ire, and lik wyce that he would do no wrong unto his mortall Ennymy the deuill except the ſone of god had byn an aequall and iuſt redemption â pryce correſpondent to contrepece and ſatisfie the culpe and gilt of mannes ſinne, God would not haue takē one ſoule from the right and iuſtice of the deuill. Now of this infallible truithe that Chriſt hathe ſacrifici only for ſinne, and his deathe accōptid only ſufficient for the ſaluacion of man. The churche of Chriſt is aryght iuſtructyd of to mooſt neceſſarie articles. Firſt of iuſtificacion, and then of the right uſe of the ſacrament of his holy body cō cerning iuſtification thus the word of God theachith.

Caput VII.

SAinct Paule whē heſaithe that we be iuſtifyed by faythe, Rom. 3. 4. 5. he menythe that we haue remiſſion of ſinne, reconciliacion and acceptation into the fauor of God ſo doothe this word iuſtifie ſignifie, Deut. 25. hiſdich where as God cōmaūdithe the iudge to iuſtifie quit and abſolue the innocent, and to cōdemne and puniſhe the perſon culpable.

Paule ſaythe we or iuſtied by faythe, and not by workes: to be iuſtifyed by faithe i Chriſt is aſmouche to ſay as we optayne remiſſion of ſinne and ar acceptyd into the fauor of god by the merites of Chriſt. to be iuſtied by workes is aſmouche to ſay, as to deſerue remiſſiō of ſine by workes. Paule declarythe that for the dethe and merites of Chriſt we be ſauyd, and not by oure awne uertewes ſo that faythe doothe not only ſhew us Chriſt that died and now ſittithe at the right hand of God, but alſo applyythe the merites of this deathe unto us and makyth Chriſt oures, faythe layng nothyng to gayge unto the iuſtice of God but the deathe of Chriſt and there upō clemythe marci and Godes promes the remiſſion of ſinne. and deſyrythe God to iuſtyfye, and delyuer the ſoule from the accuſacion of the law and right of the deuill. whiche he is bound to do for his promeſſe ſak. Ezech. 33. Matth. 17. and altowghe withe this remiſſion of ſinne he yeuithe like wice. the holy gooſt to work the will of God, to loue boothe God and his neyghbowr not withſtō ding, the conſcience burdenyd and chargyd with ſinne: fyrſt ſekythe remiſſion therof. For this thyng the conſcience laborythe, and contendithe in all feres and terrours of ſorow and cō trycion it diſputithe not what uertewes it bringith wreachid ſoule to accleme this promis of mercy but for ſakyng here awne iuſtice ofrithe Chriſt, ded upon the croſſe and ſitting at Godes right hand, Nothyng makithe it the cauſe wherfore this mercy ſhuld be yeuen ſauyng only the deathe of Chriſt which is ton litron the only ſufficient price and gayge for ſinne. And althowghe it be neceſſary and requyſyt that in the iuſtification of â ſynner contricion to be preſent and that neceſſaryly cherite and uertews lieffe mooſt folow, yet dothe the ſcripture attribute thonly remiſſion of ſyn̄e unto the mercy of god wliche is yeuyne only for the merites of Chriſte and receauid ſoly by faythe, Paule doothe not Exclude, thoſe uertewes to be preſent, but he excludith the merites of theſe uertews and deryuithe the cauſe of our acceptation in to the grace of god only for Chriſt. And Mark this maner of ſpeache, fide iuſtificamur. Hoc eſt fiducia miſericordie ſumus iuſti. This word faythe, doth cōprehēd as well à perſwacion and confidence, that the promeſe of god appertaynith unto him for Chriſtes ſakeas the knolege of god. for faith thowghe it deſyre the cōpany of Contricion and ſorow for ſynne, yet contendith it not in iudgmen, upon the merites of no workes but only for the merites of Chriſtes deathe in caſe it dyd, it auaylithe nothing. For if a aman deſyre to be delyūid from the law, the law muſt be ſatisfied. Whiche ſaithe diliges do minum deum tuum ex tota mente toto corde, & ex omnibus uiribus. Deuteron. 6. Now there is nor neuer was ony man born of the ſtoke of Adame in originall ſynne that feryd god aſmouche as the law requirithe nor neuer had ſouche conſtant faythe as ys requiryd, nor ſouche ardent loue as it requirithe: ſeyng thoſe uertewes that the law requiryd: be infirm and debile, for there merites we can optayne nothing of god, we muſt therfore only truſt to the merites of Chriſt, whiche ſatisfied the extreme iot and uttermuſt point of the lawe for us and this his iuſtice and perfection he imputithe and cōmunicatithe withe us by faythe: ſouche as ſay that only faythe iuſtifiethe not, becauſe other uertewes be preſent: they cānot tell what they ſay: euery man that will haue his cōſcience appeſyd mooſt Marke thoſe too thynges. How remiſſion of ſynne is optaynid: and wherfore it is optaynid faythe is the meane wherby it is optaynid: and the cauſe wherfore it is receuid is the merites of Chriſt: althowgh faythe by the meanes wherby it is receauid yet hathe nether faythe ner cherite, ner contricion, ner the word of god nor all thoſe knyt to gather ſufficient merites wherfore we ſhuld optayne this remiſſion of ſynne. But the only cauſe wherfore ſynne is for yeuing is the deathe of Chriſt Now Mark the wordes of Paule ffrely ſaythe he wear iuſtified by his grace. Let the man byrſt his hart withe contricion, belyue that god is godd athowſand tymes, burn in cherite, yet ſhall not all theſe ſatisfie the law nor delyuer man from the Ire of god untill ſouch tyme as faythe lettithe fall all hope and confidence in the merites of ſouche uertewes as be in man, and ſay lord behold thy unfrutefull ſeruant, only for the merites of Chriſtes blud yeue me remiſſion of ſynnes for I know no man can be iuſtified other wyce beforethe as Dauid ſayth: Non iuſtificabitur in conſpectu tuo omnis uiuens, Pſal. 143. agayne, Beatus uir cui Dominus non imputat peccatum, Pſal. 32. He that would marke Chriſtes communication wythe that Noble man and great Clerk Nicodemus, Ioan. 3. Shuld be ſatisfyed how and wherfore man is iuſtified, ſo plainly that no aduerſary of the truithe ſhuld hurt this infallible uerite ſole faythe to iuſtifie. Nicodemus hauing â good opinion althow not â ſufficiēt knolege of Chriſt. Came unto hym by night and confeſſyd hym to be ſent from God, and that becauſe of ſouche workes and miracles as he had wrowght. Chriſt made anſwer Trewly Nicodemus Iſay unto the Noman can ſe the kyngdon of God except he be born from â boue Nicodemus not undreſtonding what Chriſt ment, Aſkid him how an old mā could be born agayne, and whether he could entre his mothers belye, and then be born agayne. Chriſte bringithe hym yet ner unto the light that he might know the meanes and ſaythe I tell the treuly Nicodemus that noman can entre the kyngdon of God Except he be born of the water and the holy goſt &c. Nicodemus confeſſyd yet agayne his ignorancy, and deſyryd to be father inſtructyd ſayng. How may theſe thynges be. Chriſt anſwerid. Thow art the great Maſter and Rabbi in Iſrael and yet ignorant of theſe thynges Meanyng that great and horrible muſt the ignorancy of the people be: when there doctors know not the trewthe. Nicodemus confeſſing his ignorancye, and receauing reproche at Chriſtes hand, becauſe he toke upon hym to teache other and yet â fole hym ſelfe in the religiō of god. Might for ſhame haue lefte Chriſt and his goſpell yke, becauſe he now is made â ſcholer that before was for his prudence and lerning the cheffe of the Iewes. A phariſe of mooſt notable eſtimacion. Chriſt ſtreight way confortithe hym all other lernid and unlernid, and ſaythe. Noman aſcendithe into heauen, Except he that deſcendyd from heauen, the ſonne of man Whiche is in heauen as thowghe Chriſt had ſayd thus: diſcomfort not thy ſelfe Nycodemus that althowghe thow be agreat lernyd man and yet ignoraunt of the wayes unto euer laſting lief: for I promeſſe the there is noman lernyd nor unlernid, that can of his awne wit and lerning aſcend unto the knolege of lief euer laſting but only he that deſcendyd from heauen the ſone of man whiche is in heauen. Now Nicodemus being deſtitute of all worldly and humane prudence and fynding him ſelfe full unhable by wytt or lerning to folow theffect of Chriſtes preaching: cōſerning the meanes of ſaluacion dependith only of the mouth of Chriſte and diſputithe nomore the mater, then Chriſte ſhewithe hym the way and makithe â ladder for Nicodemus wher withe he may aſcend into heauen and ſaythe this wayes thow mayſt underſtond the thing I ſpek of. Sicut Moſes exaltauit ſerpentem in deſerto, ita exaltari oportet filium hominis: as Moſes lifft upp the ſerpent in the deſert, ſo muſt the ſonne of man belyfft uppe. This hiſtory of the ſerpent was not unknowyn unto this lernid man: albe it he conſyderid not the myſtery and ſacrament that it figurid. Now Chriſt teachithe hym in this place to underſtōd the lawe and becauſe this oration of Chriſt wroten by ſanct Iohan is obſcure and lackith â declaracion ſomwhat of the purpoſe that Chriſt would proue: omittit Ebreorum more alteram ſimilitudinis partem. I will annex the type and figure withe theffect and myſtery of the figure and make the text playne, Sicut Moſes exaltauit ſerpentem in deſerto, ſic exaltari oportet filiū hominis. Moſes was commaundid to lifft upp this ſerpent in the wildernes for this cauſe, that who ſo euer was ſtong or uenemyd withe the poyſon of the ſerpentes if he lokyd upon the ſerpent of braſſe might be helyd. Here is the cauſe and theffect declaryd. Why the ſerpent was lifft upp. Now to the wordes of Chriſt. Ita exaltari oportet filium hominis, ut omnis qui credit in illum nō pereat, ſed habeat uitam aeternam, So muſt Chriſt belyfft upp that as many as beliue in him ſhal haue euer laſting lieffe. Here is Nicodemus tawght the way unto euer laſtīg lief and becauſe he was adoctor of Moſes law Chriſt by the law made open the mater unto hym and browght hym from the ſhadow unto the trew body and from the letter, unto the underſtonding of the letter ſayng as thoſe that by fayth beheld the ſerpent were helyd of the ſtynges of the ſerpent, ſo ſouche as behold me in faythe hanging upon the croſſe ſhalbe helid from there ſykenis and ſinne that the deuyll by the ſerpēt infectyd man kynd with all. Now let us repet the text of Moſes againe, that we may trewly undreſtond our ſauiours wordes. Fac tibi Serpentem urentem, & pone eum in palum in ſubli me ſublatum, fiet que ſi ſerpens aliquem momorderit, intueatur eum, & incolumis erit. In theſe wordes is declaryd thre thynges.

Fyrſt, why the ſerpent was ſet upp. The cauſe: the people were ſtong withe ſerpentes.

Second: theffectt: the healthe of the people.

Thyrd: the uſe: that they ſhuld loke upō hym. ſo Iohan declarythe whi Chriſt was made man, thuſe, and theffect of his humanite in theſe wordes: Sic Deus dilexſt mundum, ut filium ſuum unigenitum daret, ut omnis qui credit in eum non pereat, ſed habeat uitam aeternam. The cauſe of his cummyng was the ſinne and ſikens of mā betyn by the ſerpent in paradyſe: theffect of his cumming was the healhe of this ſikenis: the uſe of his cumming was to belyue that his deathe upō the croſſe was and is ſufficient for the remiſſion of ſinne and to optayne eternall lief. Here is the iuſtification of mā lyuely expreſſyd. and how many thinges concur as neceſſary unto the remiſſion of ſinne and yet man only iuſtified by faythe. The word of God, the preacher of the word, Chriſt himſelfe, the cōtricion of Nicodemus, the holy gooſt that mouyd Nicodemusto cum by night unto Chriſt, the conſentyng wil of Nicodemus untho the wordes of Chriſt. Yet only was hedelyueryd from ſinne by the fayth that he had in the deathe of Chriſt, as Chriſt ſaith: ſic oportet exaltari filium hominis, ut omnis qui credit in illum non pereat, ſed habeat uitam aeternam. This muſt be diligently markyd. For as the fathers of the old church uſid the ſerpent, ſo muſt thoſe of our church uſe the precious body of Chriſt, they lokyd upon him only withe the yees of faithe they kyſſyd hym not, they caſt no water upon hym and ſo wayſhyd there yeys therwith all, they touchyd hym not with there handes, they eat hym not nor corporally, nor really, nor ſubſtancially, yet by there belyue they optaynid healthe, ſo Chriſt him ſelfe teachit us the uſe of his precious body, to belyue and loke upon the merites of his paſſiō ſuffryd upon the croſſe and ſo to uſe his precious body againſt the ſtynge of originall and actuall ſinne. Not to eat his body, transformid into the form of bred, or in the bred with the bread: under the bread. behind the bred or be fore the bread, corporally, or bodely ſubſtancially, or realli, inuiſible, or ani ſouch wayes as mani men to the great iniurijs of Chriſtes body dooth teach, but as the children of Iſrael only by fayth eat the body ſpiritually not yet born, ſo by faythe dooth the Chriſtianes eat hym now being aſcendyd into heauen and none other wice as Chriſt ſaythe unto Nicodemus: omnis qui credit in eum, non pereat graūt that we could as well eat his carnall body, as we eat other meat yet the eatyng therof nothing auaylyd. And if the Apoſtelles had corporally eatin hym in his laſt ſupper it had profetyd nothing. For he toke not his body of the holy uirgine to that uſe to be eatin for the remiſſion ſinne Or to ſanctifie hym that eat him, but to dye for ſynne and that wayes to ſanctifie his churche as he ſaith himſelfe: that only by deathe the frute of his incarnacion ſhuld be diſperſyd into the worold. Niſi granū frumenti deiectum in terram mortuum fuerit, ipſum ſolum manet: mortua prodeſt caro, nō comeſa. But of this Iwill ſpeake farther in the chapiter that folowithe. This example of Nicodemus declarithe, that neth • r the workes that go before iuſtificacion, nether thoſe that folow iuſtification deſerue remiſſion of ſynne. Thoughe ſole faythe exclude not other uertews to be preſent at the conuerſion of euery ſinner, yet dooth ſole fayth and only exclude the merites of other uertews and optaynith ſoly remiſſion of ſinne for Chriſtes ſake herſelfe alone as paule ſaythe Epheſ. 2. Gratia ſaluati eſtis per fidem, id que non ex uobis, Dei donum eſt, non ex operi bus ne quis glorietur. Wher as playnly he excludith the dignite of workes, and affirmith us to be reconcilid by faythe, ſo dooth Iohan. cap. 1. attribut thoſe too ſinguler yefftes unto Chriſt, grace and uerite ſayng: lex per Moſen data eſt, gratia & ueritas per Ieſum Chriſtum facta eſt. Here grace ſignifieth fre remiſſion of ſinne for the merites of Chriſt. Verite is the trew knolege of god and the gyfftes off the holy goſt that folowithe the remiſſion of ſinne. Therfore ſouche as ſay, they be not iuſtified only by faithe in the mercye of god throwgh Chriſt, extenuat ſynne and godes Ire agaynſt ſyn̄e to mouche, and likwyce ſpoyle Chriſte of his honor Who is the onli ſacrifice that takith away the ſynne of the worold. They that will iuſtifie them ſelfes ony other wayes then by fayth, doothe dout all wayes whether there ſinnis be for yeuen or not and by reaſon of this dout they can neuer pray unto god aright for he that doutith whether god be his frēd or not, prayeth not: but as an Ethnyke ſaythe his pater noſter with out faith and godly mocion of the hart. He that is ꝑſuadid by the goſpell, thowgh his awne unworthynis fere him from God yet beholdith he the ſon̄e of god and belyuithe that bothe he hand his prayers be acceptid in Chriſt and thus acceptyd into grace will folow the lyue of â iuſtified man, as Paule cōmaū dith Ro. 8. Coloſſ. 3. and as all the ſcripture yeuith example, for it is no profet to ſay, ſole fayth iuſtifieth, except godlinis of lief folow as Paule ſayth ſi ſecundum earnem uixeritis moriemini, he that hathe opteinyd the remiſſion of ſinne muſt diligently pray for the preſeruacion of Godes fauor as Dauid yeuith example unto the hole churche ſaing: Cor mundum crea in medeus, & ſpiritum rectum innoua in uiceribus meis. Ne proijcias me â facie tua, & Spiritum ſanctum tuum ne auferas à me Redde mihi leticiam ſalutaris tui. & ſpiritu principali ſuffulci me, Pſalm. 50. This prayer conteynith â wounderfull doctrine and neceſſari to be dayli repetyd with great attenci on and hede firſt he defyryth to haue â hart pure and net, iudgyng â right of God, to fere his iuſtice agaynſt ſinne and to beliue ſtedfaſtly his promiſyd merci unto the penitēces and that this light and knolege be not taken from hym by the deuill or uanite of the worold, as dayly we ſe ſouch as hatb, the knolege of Godes word, to lyue more worldly thē he that knoith not what god is, then prayth to haue the helpe of god to gouern all his counſells and all the motions of his hart that they may be agreable unto the law of god, full of fayth, fere and cherite, that for ſynne he be no more caſt out from the face and fauor of god, prayth to haue ſtrength in aduerſite, and to reyoyce under the croſſe of affliction, not to murmur nor grug at ony troble but to obey willingly the pleaſure of god, not to leaue hym, nor miſtruſt his mercy for ony puniſhment, but to ſuffre what god pleacyth, as mouch as god pleaſith, and when god pleacyth: theſe uertewes muſt man practyſe an uſe affter he is iuſtified, as well as to optaine remiſſion of his ſinne, or elſe he is not iuſtified at all, he is but â ſpeaker of iuſtificacion, and hathe no iuſtice within hym. As he makith Chriſt only his ſauior, ſo muſt he folow ſouch as were of Chriſtis familie the patriarches, prophetes and the Apoſtelles in the lyffe preſcribid by Chriſt as they dyd, or elſe they ſhalbe no diſciples of the prophetes that were the doers as well as the ſpeakers of uertewe. But rather the diſciples of the poetes that only commendyd uertew and folowid it not as ouid ſaythe, Eſt deus in nobis, agitante caleſcimus illo: Sedibus aetherijs, ſpiritus ille uenit. Theſe holy wordes auaylyd nothing. Souch as cannot underſtond the Epiſtole of Paule to the Romaynes conſerning iuſtification and what lief is requirid of hym that is iuſtified, let hym red diligently the fyrſt Epiſtole of Iohan, and then he ſhall right well perceaue an other lyffe to be requirid of the iuſtified man, then the goſpellers led now aday that hathe wordes, with out factes Which ſlaunderith the goſpell and promotith it not, as it is to be ſen (the more pety) in ſouche mē and ſouche cornteis as the truith hath byn prechid along tyme. For the receuing of it unwortyly the lord will doutles take from them his worde, and leaue them unto there awne luſtes. For this is certaine and to trew, let the hole goſpell be preachid unto the worold, as it awght to be penence and à uertuſe lieff withe faythe, as God preachyd the goſpell unto Adam in Paradyſe, Noe, Abrahā, Moſes, Eſay: ſaing: uegenti pecatrici, Iohan the Baptiſt: poenitencam agite, appropinquat regnū coelorum. As Chriſt did: Recipiſcite & ctedlte Euangelio, Mar. 1. and then of an hūdred that cōmith to the goſpel there would not com one: when they here ſole faythe and the mercy of god to iuſtiſie and that they may eat all meates at all tymes with thankes yeuing, they imbraſe that goſpell with all Ioy and willing hart. And what is he that would not receaue this goſpell, thefleſ he itſelfe were there no im̄ortal ſoule in it, would receue this goſpell, becauſe it promiſithe ayd healpe and conſolacion with out workes, and when it hyrythe that it may as well eat â paſtie of ueniſiin upon the frydaye as à heryn, what is he that would not be ſouche agoſpeller? But now ſpek of the other part of the goſpel as Paule teachith to the Romaynes 8. cap. Si ſecundum carnem uixeritis moricmini. and as he preſcribith the lieff of à iuſtified man, in the ſame Epiſt. 12. 13. 14. 15. 16. capite. Chriſt Matt. 10. Peter, 2. Petri 1. he that is iuſtified let hym ſtudy thoſe canones to lyue by.

Sainct Paule, writithe to â iuſtified churche of the Corinthions and to ſouche as had receauid the knolege of the goſpel, and ſayth: Si quis cum frater appelletur, fuerit ſcortator, aut auarus aut ſimulachrorum cultor, aut conuiciator, aut ebrioſus, aut rapax, cū eiuſmodi ne cibum capiatis, 1. Cor. 5. This part of the goſpell, is not ſo pleaſaunt as the other: therfore men take the firſt libertye, and neglect the frutes that ſhuld folow the goſpell, and think thē ſelfes to be riche in the goſpell as the churche of the Laodicenſes iudgid of them ſelfes, Apocalip. 3. when they be indede miſerable and wreachid: poure and nakyd of all godlynys. Paule declarithe Rom. 8. what It is to be iuſtified and to be in Chriſt to walke affter the ſprit he ſeythe: Nulla condemnatio eſt lex his, qui ſunt in Chriſto Ieſu qui ſecundum ſpiritum ambulāt. For â concluſion, iuſtification is à fre remiſſion of ſinne and acceptation into tbe fauor of God for Chriſtes merites the whyche remiſſion of ſynne muſt folow neceſſaryly amendment of lyffe, or elſe we receaue the grace of God inuayne, 2. Cor. 6. Ro. 8. 2. Petri 1.

Caput VIII.

OF this infallible uerite only the deathe of Chriſt to be the ſacrifice for the expiacion of ſinne may be neceſſarily tawght the right and trew uſe of the Lordes ſupper which men call the Maſſe. Fyrſt it is manifeſt that it is not â ſacrifice for ſinne as men teache contrary unto the word of god that ſaythe Chriſt by one ſacrifice made perfet all thinges Ebre. 7. 8. 9. 10. and as Iohan. ſaythe, Sanguis Ieſu Chriſti emundat nos â peccatis and there remaynithe nomore after it as Paule ſaith, Vbi peccatorum remiſſio ibi nō amplius hoſtia pro peccato and to take away all dout that remiſſion of ſinne cānot be optaynid for the me rites of the maſſe Paule ſaith playnely that without bludſhedding no ſacrifice can merite remiſſion of ſinne. Althowge Chriſt now ſit at the ringht hand of god and pray for his churche and like wice dothe offre the prayers and complaynt of us that belyue: yet it is only for the merites of his deathe that we optayne the mercy of godes promeſſe, in the whiche he ſuſteynid ſouche payne that the remembraunce therof, and the greatnis of godes Ire agaynſt ſynne, put his precious body and ſolle in ſouch an agony and fere, that his paſſion of ſorow ſurmountyd, the paſſions, of all men that euer trauelyd: or were bordenyd with the weight and peace of godes importable Ire agaynſt man for ſyn̄, in ſo mouche that he wept not only tyres of blud, but ſo aboundantly, payne forſid them to deſcend that they trycklid upon the growne. Sore troblyd and ouer cō with ſorow was Dauid Pſa. 6 When he wayſhyd his bed withe tyres for ſynne, but it was Ioy and myrthe if his paynes be conferrid to theſe dolores of Chriſt. They wantyd no augmentation, this ſacrifice was kyllyd alitle, and alitle, from one place of iudgment ſend unto the other, and all wayes from the flames, into the ardēt coles, his deathe upon the croſſe ſo differryd, that altowgh he was uery god and the dere belouid ſon of the ffather his abiection was ſo contemptible ād uile▪ that he cried out as Aman mooſt deſtitute of godes fauor and loue: and ſayd: Deus meus, Deus meus, quare dereliquiſti me? And untill ſouch tyme as he offryd his mooſt holy ſoule unto the father and his bleſſid ſide percid with the ſpere, his paines and ſorowes increſſyd. Lo thus was the maner to offre Chriſt for ſinne affter this ſort and cruell handelyng of Chriſt was theire of God apecid, If they ſacrifice Chriſt in the maſſe, let thē hange hym tyrauntes agayne upon the croſſe and thruſt â ſpere to his bleſſid hart, that he may ſhed his blud for with out ſchedding of blud is no remiſſion: the ſcripture damnythe this abuſe of the lordes ſupꝑ, and is the cōculcation of his precious blud. As concerning the uſe of this Sacrament and all other The rites ād ceremonijs that be godly they ſhuld be ſo kept, and uſyd in the churche, as they were deliueryd unto us of the highe Biſhope Chriſt, the auctor of all Sacramentes. For this is trew that he mooſt godly: mooſt religiouſi: and mooſt perfetly: inſtitutyd and celebratyd the ſupper. And None other wayes then the Euangeliſt doothe record. the beſt maner and mooſt godly way to celebrat this ſupper is to preache the deathe of Chriſt unto the churche. And the redemption of man: as Chriſt did at his ſupper, and there to haue commune prayers as Chriſt prayed with his diſciples, then to repet the laſt wordes of the ſupper and with the ſame to breake the bread and diſtribute the winne to the hole church. Then yeuyng thankes to God: depart in peace: theſe ceremonijs that God inſtitutyd not But repugneth Godes inſtitution be not neceſſari but rether in ony caſe to be leffte becauſe they abrogat the inſtitution of Chriſt. it ſemithe ſufficient unto me if the churche do as Chriſt hath commaundid it to do.

Saynct Paule to the Corinthious affter the aſcenfion of Chriſt at leſt 18. yeres wrote his Epiſtole and ſayd he would delyuer them nothing but that he had receauid of the lord and wrote conſerning the uſe of the ſupper as Matth. Mark. and Luk writithe this is therfore and ungodly diſputacion that the Papiſtes contend abut the chā ge and alteracion of the bread, and alſo à falſe ād pernicious doctrine, that teachyth the corporall preſence of Chriſt, booth God and man in the bread for althowgh Chriſt ſaid of the bread this mi body. It is well knowyn that he purpoſid to inſtitute à ſacrament. Therfore he ſpak of à ſacramēt ſacramentally. To ſpek ſacramentally is to gyne the Name of the thing to the ſigne, ſo, yet not withſtōding that the nature and ſubſtaince of the ſigne remaynit and is not turnid into the thing that it ſignifiet, farther the uerite of the ſcripture and the uerite of à Chriſtiane faith will not ſuffre to iudge and belyue Chriſtes body inuiſible or uiſible to be upon the Erth Act. 1. Luce ult. Mar. ult. Act. 3. If we lik wyce conſyder the other places of the ſcripture Ioan. 6. 16. 17. we ſhall fynd that Chriſt would not nor ment not, to inſtitute ony corporall preſence of his body: But à memory of the body ſlayne reſuſcitatyd, aſcendid into heuens and from thenſe to cū unto iudgment, trew it is that the body is eatin and the blud dronkyn but not corporally in faith and ſprit it is eatyn, and by that ſacrament the promis of god ſealyd and cōfirmid in us. The corporall body remayning in heuyn, in the 24 chapiter of Matthew, Chriſt yeuing his church warning of this hereſy to cum by the preaching of falſe Prophetes ſayd, they will ſay, lo here is Chriſte, lo there is Chriſt, belyue them not, for as the lightynyng cōmith from the eſt into the weſt ſo ſhall the cumming of the ſone of man be, meanyg by theſe wordes that his body is not à phantaſticall bodi, nor inuifible as theſe teach that ſay his corporall body is corporally yeuen in the bread with the bred and under the bred inuiſible, Agaynſt this errour I will ſet the word of God and declare the truith therbi, that they haue but an ymagynaciō or ydeam of Chriſtes body, and not the natural, ād corporall body. and the fyrſt reaſon is this. Chriſte byd his diſceples they ſhuld not belyue hym that ſhuld ſay. Lo here is Chriſt or there is Chriſt. he ſpake of his body doutles and humaine nature for he commaundith us to belyue that his godhed is eueri where as Dauid ſayth. and as he ſayth, my father and Iamone likwyce, he told thē be playne wordes Math. the laſt capi. that he would be with them unto the end of the worold. Chriſt hauing but too natures one deuine and the other humane by theſe expreſſe wordes now he declarithe to be preſent with the one, and abſent with the other. theſe thinges markyd I put this mater incompryſſe to be iudgid of euery humble and cheritable ſprytyd man, who iudgithe aright of the body of Chriſt thoſe that ſay bodely he is not in the ſacramēt, or theſe that ſay he is bodely and corporalli there. If he be there corporally and bodely as they ſay. Why ſhall Inot beliue theſe wordes: Ecce hic: ecce illic, and ſay Chriſt lyyth that ſayd beliue them not that ſay lo here is my body or there is my bodi Chriſt hauyng God experience of the deuillis ſubtilty, that he would intoxcitat the wit of man with more ſubtill reaſones then the ſimple hart could eſchew preparyd of his mercy amenys to preſerue the faith of the ſimple and agaīſt the ſophiſticall and craufty reaſon of the deuitl God callith man to the iudgment of his ſenſes, and ſayth reaſon what they will of my body and ſay it is here or ther, ſubſtancially bodely corporally: belyue them not, truſt to thyn lye for as the lightning ſenſible commith from the eſt into the weſt, ſo ſhall the cōmig of the ſonne of mā be. howſo? Turnyd into fyre. no: ſo uiſible and ſenſible, God wyſt right well when he callyd mā from reaſon to the iudgment of his ſenſes. what Doctors and doctrine ſhuld folow of his ſenſible body one to change acak into his body, and an other to teache though the cak be not his body, yet is his body preſent corporally ſubſtantially, really, bodely, the ſame body that hankyd upon the croſe and is yeuen by hand, with the bred. Vnder the bred and in the hred, and yet inſenſenſible. Graunt all there gloſes and interpretations to be trew as they be mooſt falſe, and ſay as they would haue it, that the uery trew humanite, and Chriſt in the trew ſhape and form of aman as he is with all qualites and quantities except ſynne and immortalite to be in the bred, under the bred, or with the brod, after the bred or before the bred and ſay there is preſent in the priſtes hand as great abody and as naturall aman as the pryſt or miniſter is himſelfe: the word of god made man: ſo they would haue it: they ſhal neuer deceaue agodly Chriſtiane with there gloſes, for he will truſt unto the ſimplicite of godes word that ſayth Nolite credere, belyue them not till they ſhew my body unto the ſenſes, for as the lighe thing. The defenders of this doctrine becauſe they be not able to auſwer unto ſouch as wrytith and preachith the truith: they chalinge and attrribut unto them ſelfes thonly knolege of truith, and ſai there contrarijs be not lernid nor cānor undreſtōd them graunt there wore none lernyd that defendith this truith as therebe hathe and euer till the woroldes end ſhal be, yet will the truithe defend it ſelfe, and becauſe noman ſhuld in this mater leaue she truithe, thowghe better lernyd then he iudg phantaſtically of à trew body: Chriſt would his ſimple diſciple to iudge ſenſible of his naturall body and let this ſophtſticatiō paſſe and ſayth his body ſhalbe aſſenſible is the ligthing in the ayer, and not inuiſible with apeac of bread thowge that mooſt religious ſacramēt awght to be mooſt godly uſyd for the miſtery that it conteynith, and likwice the promiſſe of grace that it confirmith. they ſay this place makith not againſt the preſence of Chriſtes body in the ſacrament, But agaynſt ſouch as ſhuld preach in the Later dayes falſe doctrine againſt Chriſtes doctrine: and mak an other Chriſt: trew it is he ſpekith of ſouch as ſhuld preach falſe doctryne: but what ſhuld be that falſe doctrine, that could be ouer cō with theſe wordes: Nolite credere ſicut fulgetum coruſcans uenit ab Oriente in Occidente, ita erit aduētus filius hominis, what hereſi redith ony man in the hiſtorijs to be uanquiſhid by theſe wordes, not of Samoſatenus that was condemnid in the concell of Nece. Not of Neſtor that denyed too natures to be unit in Chriſt Nor of Eutiches that ſayd one nature was conuertyd into the other. None of the hereſis that the deuill mouid agaynſt the eſſence and diuine Maieſti of god as Marcion and the Manicheis that ſayd there were too godes and booth eternall, the one god and the other yle all wayes the one repugnat to the other. Nether yet the hereſy of Valentiniane that ſayd there were nnumerable godes but this falſe doctrine Chriſt ſpake: by ſouch as would aſter his aſcenſion into heuen corporally yet preach in the later dayes unto the people that his body ſhuld be in the erthe. And therfore gaue thē theſe wordes belyue them not, for as the lightning commithe from the eſt to the weſt ſo ſhall the cumming of the ſonne of man be, Chriſt ſpake of thoſe that ſhuld deceaue the people in the time betwyne his aſcēſion and comming to iudgment, for in the end of the worold it ſhalbe no nede to bid us beware for all falſe preachers ſhall be damnyd when his glorious body ſhall opere. He that belyuith before that the naturall body of Chriſt cā be here oni way corporally, neglecth the commandement of Chriſt, Nolite credere, Matt. 24. and likwyce for gotith his crede, Sedet ad dextram patris, inde uenturus eſt &c. and Luk ſayth plainly that as uiſible as he aſcē did, ſo ſhall he deſcēd at the latter day and not before as he ſayth. Acto. 3. be cauſe they defend there opiniō by the wrong interpreation of the wordes in the Articles of our faith I will anſwere to one or to obiections that they make fyrſt they ſay that this word heuen in the article of our foyth, aſcendit ad coelos, ſignifieth no certaine and determinat place but generalli all the worold heuē, ert, ād hell where ſo euer godes poure be manifeſtyd. and ſo ſaithe that the right hand of God be tokith no place. but the hole pore of God. as when I ſay: Sedet ad dextram Dei. It is aſmouche to ſay as he is in his humanite euery where as his diuite is. Vnto the firſt this i anſwere. that heuē in no place of the ſcripture is ſo taken towghe it ſignifie ſom tyme all the celeſtal bodies aboue, heuens eternall, and the it ſignifieth the ayre: as. Pſal. 149. à quae quae ſupra coelos ſunt laudent nomen domini. And ſomtyme it ſignifieth only the ſuppre place of creatures as in the ſame Pſalme: Laudate eum coeli ſupremi. Into theſe ſuperior heuens Chriſt aſcendid as the maner of his aſcenſion declaryth, Luc. ultimo. Acto. 1. He tok his diſciples withe hī into the mount of olyuet, and byd them there farewell he departid bodely from thē as there yeys bore them record, and à clude receauyd this body that it could nomore be ſen yet what became of this body affter that it paſſyd there ſight that no queſtion afterward ſhuld be where this body was becom, Luc ſayth. Ferebatur in coelum, capit. ultimo. This mutation of place to aſcēd from the erthe only his humane nature ſuffryth, concernyng his God hed it is euery where, and can nether aſcend nor deſcend ſouche as ſay that heuen and the right hand of God is in the articles of our faith takē for godes pore ād might which is euery where, they do wrōg to the ſeripture and unto the articles of our fayth they mak à confuſion of the ſcripture and leaue nothing certayne the darkyn the ſimple and playne uerite therof with intollerable ſophiſmes the make heuen: hell: and hell heuen torn upp ſide downe and peruert the order of God: if the heauen and godes right hand whether our ſaniours body is aſcendyd be euery where and notith no certayne place as theſe uncertayne men teach, I will belyuc no aſcenſion what nedith it ſeing Chriſtes body is euery where with his goded. I will interpretat this article of my crede thus: Chriſtus aſcendit ad dextram patris, patris dextra eſt ubi que , ergo Chriſtus aſcendit ad ubi que . Se what erronyus doctryne folowith there imaginacions. As cōſerning the right hand of God it is taken ſomtyme for God hymſelfe and his omnipotent poure. Pſalm. 117. dextra domini fecit uirtutem, dextra domini exaltauit me. thus his right hand taken for his poore it is euery where. But it is not ſo taken, when whe ſay Chriſt ſittithe at the right hand of God. As mark ſaith. capit. ultimo and as Stephen ſayd, Act. 7. Video Ieſum ſtantem à dextris Dei. But it ſignifieth acertayne place of Ioy where as the ſowles of the bleſſyd ſanctes reſt. thether hathe God tranſlatyd the body of Chriſt to be in as mouche Ioy, as it was incontempt here in the erthe as Paule ſaythe Philip. 2. Sitting thus at the right hand of god. his body, is as trew man as it was upō the erthe and in lenghe breath and weight as phiſicall, matematical, and naturall abody as it was hanging upō the croſſe, in the changing of mortale qualites the humanite of Chriſte is nether deſtroyd, nor changid into his deite. but as trewly as his godhed cōcerning his eſſence cannot be ſen. ſo is his body wher ſo euer it be: ſubiect unto the iudgmēt of the ſenſes. And as he that makith à houſe firſt conceuithe à trew form in his imaginacion and yet the imaginacion nor concept of the mind is not materiali the houſe ſo ſouche as dreame and imagine à certayne phantaſie and reduce the form and figure of à trew body into there imagination is not à trew body, but à cōcept or imaginacion of à body, as thoſe men haue, that ſay Chriſt is in the bread and with the bread yet ocopy yth it no place, nor is not ſenſible. This is a wounderful doctrine, to make that glorious body of Chriſt to be à trew body, and yet lackith all the qualites and quantites of à body, if Chriſt could haue ſouche à dreming body, as they ſpek of yet may I not belyue, it is in the ſacrament corporally becauſe Chriſt ſayth Nolite credere. And where they would better the mater with theſe wordes that Chriſt in the tyme of his being upon therthe dyd many thinges aboue the nature of abody and caryd his body ſometime inuiſible, and entryd the houſe of the diſciples the gates being ſhut, they proue nothing, only the troble the ſimple conſciens, and ſtablyſh ſouch as be more addict unto the wryting of man then unto the wryting of god in there errour. Peter walkid upon the water, yet was uery man nothing the leſſe ſo it pleacyd god to uſe his creatures to his glori. Chriſtes body was nothing changyd all thoughe ſomtymes for fere of the ſtones, he conueyd hymſelf out of the way, thowghe his diſciples knew not how he entryd the dores being ſhit, it is poſſible Inowg that he openyd the dores and yet they perceauid it not: mens yeyes be obedient unto the creatour that they may ſe on think and yet not à nother. The ſcripture ſo teachite. thoſe yle men that would haue don uilanye unto the angelles in loothes houſe Gene. 19. were made ſo blynd they could not fynd the next dore to them, yet byd lothes houſe ſtill in one place, the ſame may ye rede 4. Reg. 6. how god made blind the aſſirians hoſte ſo that Elizeus led the hole army into the cite of Samarie. Balaam ſaw to bet his Aſſe, And yet could not ſee the angell that the Aſſe ſaw till he was reprehendid by the Angell Num. 22. here may ye ſe that thoſe reaſones ꝓuith nothing, that they would Chriſtes bodi to be in the ſacramēt becauſe ſōtimes he would not be ſen of his ennymys. This is oure belyue that Chriſt is ueri man and lik unto his brothers, Ebr. 2. therefore where ſo euer his body be it muſt haue the qualites and quantites of à trew man, if his body be corporally in the ſacrament and yet with out all propertis of à trew body, this text is falſe habitu iuuentus ut homo likwyce this ſimilis eſt fratri bus per omnia? They graunt that only the ſprit of man eatithe the bodi of Chriſt in the ſacramēt: then other the ſprit of man is turnyd into â corporall ſubſtance, or elſe the body of Chriſt loſtithe his corporall ſubſtance and is becom à ſprit: for it is not poſſibile for the ſprit of man to eat corporally à corporall body: nomore then he that ſtudith the ſcripture and commēdith the contentes of the Bible to his memorie, eatith corporalli the booke: but by the helpe of godes ſprit and his awne diligence he eatith theffect, Marie and doctrine of the Bible and incaſe it were corporally and ſubſtancially withe paper and ynk in the botom of the ſee yet the lernid man may cōfort him ſelfe and teache the maryners in the ſhippe with the cōtentes therof thowghe the corporall Bible be drowid. So in the ſacrament the Chriſtiane hart that is inſtructid in the law of god and knowith the right uſe of the ſacramentes, by the holy gooſt and afyrm fayth that he hath in the merites of Chriſtes body and ſoule which is aſcendid corporally into heuen, man in ſprit receaue theffect, Marrye, ſwetnys, and commodite of Chriſtes precious body thowg it neuer deſcend corporally, thus dooth faith and the ſcripture cō pell the churche to be lyue. Whē they ſay it is in the ſacrament and yeth mouith not from the right hand of God I belyue not there ſayng: but require aprobation therof Chriſt hath not ſo great à body to fill heuen and erthe corporally ſimilis eſt fratribus perfectus deus & perfectus homo, they make hym there and yet ocopy no place, then it is no body for à trew body phiſicall and matematical: as Chriſtes body is: cannot be except it ocopi place they ſay I muſt belyue and ſay with the uirgine, Ecceancilla domini. I mai not ſeke to know the meanes how, Well let them do aſmouch to me in this mater as was don unto the uirgine Mari and I am content, ſhe could not comprehend how Chriſt was made man in here bely, yet theffect and corporall natyuite of Chriſt aſſertaynyd booth here reaſon and ſenſes that ſhe had born à trew bodi. It ſhal ſuffice me if they mak demonſtraciō unto my ſenſes and warrant my reaſon that they haue preſent à corporall body: how it cummith and by what meanes I leaue that unto god but untill ſouch tyme as they ſhew me that glorious and perfeit mannes body of Chriſt as it was ſhewid unto the bleſſid uirgine there ſayng: belyue: belyue: ſhall not com into my belyue for Chriſt ſaith, Nolite credere. Of Chriſtes wordes Marci 13. de die illo nemoſcit, the moment of the laſt tyme No man knowithe, nether the ſonne of god in aſmouche as he is man I gather this argument. A maiori, if it be denied Chriſt concerning his man hed to know the laſt day: mouch more to be euery where, or to be in diuer places at one tyme is denied his humanite, for it is more īpoſſible and wounderfull to be euery where then to know many thinges. I kno the Geographus conceuithe and cōprehendithe all the worold in his hed. But to be in all places where as his thowghtes and ſprit is ocopyed it is impoſſible farther Chriſt is body hathe not looſt his corporall qualites, but wher ſo euer he be corporaly, there is he with all qualites of abody, and not withe out qualites, as theſe dreamers imagine. I will not iudge my ſauiour that died for the ſinne of the worold to haue abody in heuen ſenſible with all qualites of trew man and in the ſacrament with out all qualites and quantites of à trew body But abhor and deteſt with the ſcriptura this opinion as an hereſy, ſo litle differing from marcion that I can ſcarſe put diuerſite: as corporally is the corporall and ſubſtantiall body of all Englond in the hed of hym that deſcribith by mape or cart, the hole Realme in Italy or other wher: ſo corporally is the body of Chriſt in the hart of the Chriſtian. The concept imaginacion or form conceuid of Englond is not the body mater nor ſubſtance ſelfe of inglond, no more is the ſpirituall cōcept of Chriſtes body, the corporall body it ſelfe thowg Auicen and Auerrois would prow ſouch à concluſion yet the fayth of our Religion will not ſuffre it: à Pantaſticall imagination to be à trew ſubſtannce to ſay that Chriſtes uere naturall body is in the erth and yet inuiſible it is to deſtroy the body and not to honor the body. Ariſtole li. 5. metaphiſicorū cap. 22. definit what inuiſible is: inuiſible (inquit) eſt quod non habet omni no colorem. Take this from Chriſtes body that it is trewly in the ſacrament corporally and yet inuiſible, is to ſay Chriſt hath loſt all the colour ſhape and form of his humanite. But what ſhall Ariſtolle do in this our fayth, the ſcripture teachith what we ſhuld belyue aſcendit ad coelos, ſedet ad dex tram Dei patris omnipotentis. Inde uē turus eſt iudicare uiuos & mortuos, Act. 1. Mar, ultimo, Luc. ultimo. And hath leffte us à ſacrament of his bleſſid body the which wear bond to uſe religiouſy and many times to exerciſe and ſtabliſh our fayth, and he being abſent corporally dooth communicat by fayth in ſprit that moſt precious body and the merites of the ſame, and would to god peple would uſe it with more reuerēce and more awght as the ſcriptur teachith, with trew amendemet of lieff and fyrm fayth. I pout out a book in Septembre laſt paſt dedycatyd to my lord of wincheffter where in I haue declarid all my fayth conſerning this bleſſyd and holy ſacrament, therfor I will paſſe to the other offyce of Chriſtes pryſhed.

Caput IX.

THe fourthe offyce of Chriſt is to conſecrat and ſanctifie theſe that beliue in him. He is not onli holy him ſelf but makith holy others alſo. As he ſaythe Ioā. 17. Pro eis ſanctifico meipſum, ut ſint & ipſi ſanctificati perueritatem. this ſanctification is none other but à trew knolege of God in Chriſt by the goſpell that teachyth us how unclene wear by the ſinne of Adamme, an how that wear clenſid by Chriſt for who is ſake the father of heauen doothe not only remitt the ſinnes wrowght willyngly agaynſt the word of God. but alſo the imperfectiōn and naturall concupiſcens whiche remaynythe in euery man as long as the nature of man is mortall. How the father dooth ſanctifie his people the prayer of Chriſt ſhewith Ioan. 17. ſanctifica eos per ueritatem tuam. ſanctifie them by thy word purche the hart, teache them, halow them make them apt for thy kyngdon. wherwithe? withe thy worde which is euer laſtīg uerite. The meās to ſanctifie is the word of God, the holy goſt and faith that receuith the word of our redemption ſo doothe Peter ſay, Acto. 15. Fide purgari corda noſtra. Here is the cauſe expreſſyd wherby we accept our ſanctificacion by fayth ſayth ſanct Peter ſaynct Paule. 1. Corint. 6. ſhewith for whois ſake and wherfore we ar ſanctified. Abluti eſtis, ſanctificati eſtis, iuſtificati eſtis per nomen domini Ieſu ꝑ ſpiritum Dei noſtri. For the merites of Ieſus Chriſte by the operacion of the holy gooſt. This is to be allwaies markyd, that when Chriſt had prayed his father to ſanctifie his church by his word, and by his holy ſprit and deſtityd hym: to preſerue them from ile for his mercys ſake He addid the pryce the merites and iuſt deſeruyng of Godes graces and ſayd I ſanctifie my ſelfe for them becauſe they may be ſanctified by the truith. He ſanctified hymſelfe for the churche when he died for the deteſtable unclenys and fylthinis therof more ſtynkyng and fylthy thē euer was the thaborryd and leporous bodi of Lazar 9. as tawghe he had ſaid for aſmouch as I offer ād ſubmitt myſelfe unto the bytter and cruell payne of the croſſe for the church thow muſt moſt holy father ſanctifie them, and accept them as ſanctified, noryſh thē loue them, and defend them for the price and ſatisfactiō of my deathe. what à conſolacion is this for euery troblyd conſciens to undreſtond althowgh it be unworthi of remiſſion of ſinne for the gratnys therof: yet for the prayer of Chriſt he ſhall not be a caſt away ſo that he belyue. as Chriſt ſaid, he praid not only for his Apoſtelles but alſo for as many as ſhuld beliue his word till the woroldes end, as many as wilbe goſpellers as the Ioue the goſpel ād there awne ſaluacion let them not daily and play with it as thowgh god were à babe to be pleacid with à figg for ſyn let hym thynk upon the moſt uile and tyrannous deathe of hym that only was able to clenſe us from ſin̄e and from hens beware of ſinne it ſuffycit as Paule ſaythe that before we knew the truith to lyue want only. 1. Cor. 6.

Caput X. Of this verite and truit that the goſpell reachith us only to be ſanctfiied in the blud of Chriſt is confutyd the blaſpemus pryde of the Biſhope of Rome.

THat namith hīſelfe the moſt holy father and takith upō him to ſanctifie all other men of therth as Godes uicar and leaue tenent. to abſolue à poena & à culpa, to pull out of hel ād ſend to heuen with his pardons Maſſes and other abhominations where as Chriſt only and ſoly dooth ſanctifice as it apperyd Ioan. 17. lik wice by the title that Pilate gaue him hanging upon the croſſe. Withe theſe wordes Ieſus Nazarenus rex Iudaeorū. This title declarith him to be bothe Moſhia he ſauior and Noſer the protector and ſanctifier of his church as Math. ſaith ca. 2. Nazareus uocabitur. This office of Chriſt doth abrogate all other thinges that mannes cōſtitutions attribute ony holynis unto as be wychyd water Candellis bowes or ony ſouch Ethnick ſuperſticion. For only Chriſt ſanctifieth and all holynis we muſt attribut unto hym. As Iohan ſayd, Ecce agnus dei, qui tollit peccata mundi Iohan. 1. behold the lamme of god. To ſaye deſtenyd and appoyntid by god to take awai the ſinne of the world and to ſanctifie his churche althowgh baptiſme be à ſacramēt to be receauid and honorable uſyd of all mē yet it ſanctifiet noman, and ſouch as attribut the remiſſion of ſinne unto the externall ſigne dooth offend. Iohan Matth. 3. preachid penitence in the deſert and remiſſion of ſinne in Chriſt, ſouch as confeſſid ther fawtes he markyd and declaryd thē to be of Chriſtes churche ſo that externall baptiſme was but an in auguracion or externall cōſecraciō of theſe that firſt belyuyd and were clenſid of there ſinne as he declarith him ſelfe in the ſame place: Ego (inquit) baptizo aqua. I Chrtſtine withe water as towgh he ſayd: My baptiſme makith Nomā the Better, inwardly it changith noman. But I call ād preach to the utward ere. I exhort unto penence. And ſouch as ſay they do repent and wold change the old ſynfull lieff. I way ſhwith water, he that inwardly clenſith is ſtronger then I. his grace it is only that purifieth the ſoule: I baptiſe in penence to ſay into à new lieff. This new lieff cō mith not untill ſouch time as Chriſt be knowen and receauyd. now to put on Chriſt, is to lyue à new lieff. ſouch as be baptiſyd muſt remembre, that penenc and fayth preſedyd this external ſigne and in Chriſt the purgacion was inwardely optaynyd before the externall ſigne was yeuen. So that there is too kindes of baptiſme and booth neceſſari: the one interiour whiche is the clenſing of the hart, the drawyng of the father the operacion of the holy gooſt and this baptiſme is in manwhē he belyuith and truſtith that Chriſt is the only auctor of his ſaluacion. thus be the infantes examinyd conſerning repentanc and fayth before they be baptiſyd with water at the contemplacion of the which faith God purchith tha ſoule. then is the extereor ſigne addyd not to purch the hart but to confirm manifeſt and open unto the worold that this chyld is godes and likwyce baptiſme with the Repition of the wordes is à uery ſacrament and ſigne that the baptiſyd creature ſhuld dy from ſynne all his lyffe, as Paule wrytithe Roma. 6. likewyce noman ſhuld condemne nor neglect this exterior ſigne for the commaundementes ſake: thowghe it haue no pore to purche from ſinne yeat it confirmith the purgation of ſinne and the Act of it ſelf pleaſith god, for becauſe the receauers therof obey the will of his commaundement. Like as the Kynges maieſtie that now is: immediatly aſter the deathe of his father was the trewe and legittyme Kyng of Inglond, right heyre unto the crowne and receauid his coronacion not to make hym ſelf there by Kyng, but to manifeſt that the Kyngdom apperteynid unto hym before, he takith the crowne to confirm his right and title, had all inglond ſayd nay and by forſe contrary unto godes lawes and manns lawes with an exteriour ceremony and pompe crownid ony other man he ſhuld haue byn an adulterous and wronge King, with all his ſolemnites and coronation. Thowgh this ceremony cō firm and manifeſt à King in his Kyngdom yet it makith not à King • But the lawes of God and of the land that yeuith by ſucceſſion the right of the Kyngdom to the old Kynges firſt here male in Englond an other Realmes And the babe in the cradell hath as godd right and cleame and is as trew à Kyng in his cradell uncrownid as his father was thowgh he reygnid à crownid Kyng xl. yers, and this right of the babe ſhuld be defendid and manifeſtid not only by the ceremony of coronation, but with all obediēce and trew ſubiection. So is it in the church of Chriſt, man is made the brother of Chriſt and heyre of eternall lief by godes only mercye receuid by faythe before he receaue ony ceremony to confirm and manifeſt opēly his right and title he ſayth he belyuith in the father the ſon and the holi goſt and beliuith he ſaith the remiſſion of ſinne. Dooth not only deny the deuill the worold and ſinne but ſayth he will for ſake hym for euer and ſerue his maſter the lord of uertewe Kyng of heuen and Erth. thus aſſurid of god and clenſid from ſinne in Chriſt. He hathe the lyuerye of god yeuen unto hym, baptiſme the which no Chriſtiane ſhuld neglect, and yet not attribut his ſanctification unto the externall ſigne, as the Kynges maieſtie may not attribut his right unto the crowne but unto god and ūto his father who hathe not onli yeuen hym grace to be born into the world. but alſo to gouern as à kyng in the worold, who is right and Title the crowne cōfirmyth and ſhewithe the ſame unto all the worold. Where as this right by God and naturall ſucceſſion preſedith not: the coronacion, the ceremony auaylith nothing à treatur may receaue the crowne and yet trew kyng nothing the rather, ſo an Hypocrite and infidell may reeeue the externall ſigne of baptiſme and yet, no chriſtiane man nothing the rather as Simon Magus and other. Sacramentes muſt be uſid holyly, and yet not to haue the office of Chriſt addid unto thē. ſoly it is his office to ſanctifie ād purch from ſinne. Itak nothing from the ſacramentes but honor them and extolle them in all thinges as they be worthy How be it not to mouch. I call à ſacrament, à ceremony inſtitutyd in the law of God, to this end that it ſhuld be à teſtimonye of Godes promiſſe un ro all ſouch as belyue and ſignes of godes godwill and fauor towardes us: as Paule ſaythe that Abraham receauid à teſtimonye, by the which God teſtified that he was receauyd into grace, Rom. 4. And as the promys of God the remiſſion of ſinne is receauyd by fayth, ſo muſt theſe Sacramentes that be ſignes tokēs and teſtimonijs of the promeſſe: be receauid in fayth. thus by Chriſt wear ſanctified only. And as Peter ſayth, the people choſen, à pryncly priſhed à holy people and peculier nacion to declare the pore of hym that hathe callid us frow the darkenis of errour and ſinne into his wounder full light. theſe wordes declare the maner how wear ſanctified, and what our office is affter we be ſanctified: to preach the pore of hym that hathe callid us from the darknys of ſinne as it is wroten Eſa. 43. Populum iſtum for maui mihi ut laudē meam annunciet. and likwyce ca. 66. the Prophetes and Apoſtelles dooth uſe many times this word: annunciare, pro laudare & gratias agere ſo doth Paule 1. Cor. 11. Mortem domini annunciabitis donec ueniat ye ſhall ſhew the deathe of the lord untill he com, id eſt, ye ſhall celebrat the death of Chriſt with all preſes and yeuing of thankes: ſouche as be ſanctified by Chriſte muſt lyue an honeſt and holy lief or elſe his ſanctification auaylith not, as god for ſoke the chylder of Iſrael for ſinne ſo wil he do us, they were electyd to be his people with this condition ſi audiendo audieris uocem uocē meā, & cuſtodieris pactum meū Exo. 19. Eritis mihi in peculium de cunctis populis. He that fauoryd not the Iſraelites but toke cruell uengēce upon them becauſe they walkid not in there uocatiō will do and dooth dayly the ſame unto us, Rom. 11. Therfore one of theſe too we muſt nedes do that ſay we be iuſtified and ſanctified in Chriſt, ether from the botom of our hartes amend, or elſe be eternally looſt with all our goſtelie knolege for the ax is put to the rote of the tre. So far is the malice of man procedid, that the Ire of god can be nolenger differyd: a great tyme hath the goſpell byn knowen of many men. Yet the lief of the goſpell as new to ſyk, as thowgh it were but now begon therfore ſee we how God beginnyth againe to permit the darkenys of errour to ouer whylme the worold, ſouch blindenis euer folowith the contempt of godes word, and the unthankfull receuing therof. Tberfore as we be ſanctified by Chriſt, ſo let us bare hym and ſanctifie hym in our breſtes or elſe we peryſhe, Ro. 6. for fayth intendith and allways makyth haſt unto this porte as Paule ſaith. Tit. 2, ut ſancte, iuſte ac pie uiuamus: men knowith not what the goſpell is, they rede it as they reade beuis of hāptō, or the geſtes of Robin hode. If they may know what the ſcripture ſayth they iudge it ſufficiēt, wher as it is cleane cōtrary men ſhuld not only reade the ſcripture to be wyſer but to be better we bare the name of Chriſt, and confeſſe him We muſt therfore be thoſe perſones in who is lieff the ſtappes of Chriſt muſt appere or elſe we blaſpheme our maſter wois name we bare Ro. 6. 13. becauſe after baptiſme we ſhuld lyue à modeſt and remperat lief, Chriſt departid into the deſert and faſtid. Making this anſwer unto the deuill. Non in ſolo pane uinit homo, man is not creatyd to the fond pleaſures of the worold, but to regard what the will of god requirith. They deceaue them ſelfes that truſt to fayth where as honeſty of lief folowith not. Faythe is matres in the ſoule of the Chriſtiane and entertaynithe no ſouch ſeruantes as be adulterours Thyffes ſlaūderours dronkerdes. Couetous perſones. Swerers, ille and unocopyed raueners of the meat of the pore. But cherite, peace, temperaney, prayer: liberalyte and flyyng thoccation of yle. 2. Pet. 1. lacob. 2. 1. Cor. 12.

Caput XI.

AS the ſcripture teachīte Chriſt to be the ueri trew priſt ād biſhope the church, prayth for the churche, ſatisfieth the Ire of god for the ſinne of the church and only ſanctifieth the churche. So doothe it proue Chriſt to be the Kyng Emperour and protector of the churche. And that by thoffice and property of à kyng that defendithe his ſubiectes, not only by his godly lawes, but alſo by forſe and ciuile reſiſtance. As the Ennymies of his commune wealthe ſhall miniſtre occaciō. By thoſe too menes euery cō mune wealthe is preſeruid as the ſcripture teachith, princes Chriſtenid and Ethnikes. Ariſtotelle in his politikes. Iuſtiniane in the proeme of his inſtitutions. The ſcripture euery where. Pharo that would this churche of god and commune wealth of the Iſraelites to be deſtroid, was looſt and all his Armie in the ſee. the idolaters that would mak the cōmune wealthe of Chriſtes churche one with the cōmune wealth of Egypt were deſtroyd, ſouche as Rebellid: Koreh and Rubinites agaynſt the gouenrs of godes churche Moſes and Aron: were deſtroyed withe the artillyrie of godes ire, all the princes and nations that poſſeſſid the land of Chanaan, god deſtroyed to ſet his cō mune wealthe in an order. In the later dayes when the kyng of this commune wealthe ſhuld be born the Angell declaryd unto the bleſſid uirgine of what puiſſance and poure this Kyngdom of Chriſt ſhuld be. Regnabit inquit, in domo Iacob in aeternū, & regni eius nō erit finis, Lu. 1. althow now the cōmūe wealth of the churche hath no certayne place apointid where it ſhall remayne. as it was appointid in thold law: yet certayne we be that this kingdon of Chriſt remaynith upon the erthe and ſhall do till the erthe be burnyd, Matth. 16. 28. 1 Corint. 15. How be it as Chriſt wan and optaynyd this kyngdon in the later days with out ſhyld or ſpere ſo doothe he preſerue it with his holy ſprit and not will carnall wepynes as Chriſt ſayed unto Pilate Ioan. 18. Regnum meum, non eſt de hoc mūdo, Menyng that he would not raygne in this worold as aprynce of this worold with pompe and pryde: but defend his people with his holy ſprit, that the deuill nether the worold ſhuld not breake there pacïence thowghe many afflictions and ſorowes ſhuld fyght againſt them for the truithes ſake. Chriſt doothe not deny to be the kyng of the worold Before Pilate. But that he ment not to raigne woroldlye to the hindreaunc and defacyng of temperours dignite and title as the Iewes falſly accuſid hym as Cirillus libr. 12. capit. 10. in Iohannem ſayth. and ſo is the mind of ſaynct Auguſtine in the ſame place. This kyngdom is ſpirituall: Chriſt ſitting at the right hand of God the father, praithe for us, yeuithe us remiſſiō of ſin̄e and the holy gooſt to fight and ouercom the worold Hathe leffte here in the churche his goſpell thonly wepyn to fight with all for the tyme of this mortall liefe Ioan. 17. Where he definithe lyffe euerlaſting to be the knolege of god. So doth Paule Ro. 8. proue this kyngdom to be ſpirituall. And that concerning the body it apperith that Chriſt defendith not his people becauſe they liue in ſouch diſdayne and aduerſite: but here after it ſhall appere as Paule ſayth Col. 3. And Ioan. 1. Io. 3. Nunc filij dei ſumus, ſed nondum manifeſtum eſt quales erimus. This kingdom ſhalbe euer perſequutid till the woroldes end Pſal. 2. 115. 71. Eſay the prophet deſcribid the churche of this preſent lief ſayng. Dabit uobis dominus panem arctū, & aquam exiguam & non auferet à te ultra doctorem tuū cap. 30. thus the church ſhall remayne but alwayes in affliction. I know ſouche as fauorith not the truith will interpretat my wordes that I condemne all princes and Kynges as Ennymies of the goſpell becauſe they peaceable enyoi there kingdōes: ſo I wiſhe thē allwaies ſo to do with harti praier to the glory god. But of this one thing I will aſſure euery prince of the worold the more ſyncere he is in the cauſe of god the more ſhalbe his croſſe. I report me unto the Kynges maieſtye that ded is whiche at the fyrſt brount as ſone as he toke godes cauſe in hand, that Leopard and dragon of Rome: did not only ſolicitat thole forene worold agaiſt him, but alſo he ſuffryd ſouch an ungodly and deteſtable inſurrection of his papyſhe ſubiectes and other more croſſes that neuer ſhuld haue ben mouyd, had he not unquietid the beſt of her reſt that ſate aboue his maieſti and God alſo, in this awne Realme. they be flaterers of prynces that ſay euerything may be rulyd with eaſe. they cō conſider not what an Ennymye of godes order the deuill is: that would not only the goſpell of truith to be appreſſid, but alſo euery prince that ſtudithe the preferment and ſetting fortb of godes word: the deuill neuer ſeaſith to moleſt and unquiet euery Godly polytyke and commune wealthe where there no ſcriptur deuine to detect thart of the deuyll Ariſtotile in the 5. book of his politykes were ſufficient to manifeſt the deuille ennymyte agaynſt all comme wealthes. farther the nature of man is infyrm and fare unable to ſuſtayne the offyce of ony uocaciō be it polliticall, Eccleſiaſticall, or domeſticall with out à ſinguler ayde of god Weſe be ſaul that noble man who in the begynning of his raygne dyd many noble actes, yet the deuill gote the uictori in the end: his ſucceſſor Dauid was lik wyce ſo intanglid in the ſnares of the deuill, that with mouche paine he could quit hym ſelf from the wycchyd coupe that the deuill had ons browght hym god Luk of: how be it god defendid booth him and his kyngdom ſo that, not only the preachers but alſo he himſelf tawght the word of god unto the people as he had promiſid Pſal. 6. 50. god preſeruithe aboue humane reaſon his miniſtres as he dyd Iacob from the handes of Eſau. Dauid ffrom Saul, daniell from the lyons, and Paule in the ſhippe where as no humane hope of ſaluacion was at all but onli the protection of god. Thoſe examples declare that he dooth defend his people agaynſt all the worold by his mighr poore. Likewyce he gouernith this churche with his only lawes, and would his ſubiectes to know hym: to honor him and to obey him as he hathe cōmaundid in his lawe Paule expreſſith this law Roma. 1. Euangelium uirtus dei eſt in ſalutem omni credendi. Marci ultimo, Predicate Euangelium omni creaturae. The only law wherūto this congregation is bound is the goſpell, as Chriſt ſaith Io. 14. Spiritus ſanctus docebit uos omnia, & rediget uobis in memoriam, omnia quae ego dixi uobis. Here Chriſt byndith the Apoſtelles and all the churche unto the thynges that he had tawght them. This cō mune wealthe of the trew churche is knowyn by theſe too Markes the pure preaching of the goſpell and the ringht uſe of the ſacramētes thus prouith Paule Epheſios 2. that the churche is bound unto the word of god ſuper fundamentum Apoſtolorum & prophetarum extructi eſtis. Likwyſe Eſa. 59. Spiritus meus qui eſt in te, & uerba mea quae poſui in ore tuo, nō recedent ab ore tuo, nec ab ore ſeminis tui in aeternum. Of the right uſe of ſacramentes it is tawght 1. Cor. 11. Mar. ult. Luce ult. & Mat. ult. ſouche as teachith people to know the churche by theſe ſignes The traditions of men, and the ſucceffion of biſhopes teache wrong. Thoſe too falſe opinions hathe yeuen unto the ſucceſſion of biſhopes pore to interpretat the ſcripture, and pore to mak ſouche lawes in the church as it pleacid them. There is nomā hath pore to interpretat the ſcripture god for the preſeruacion of his churche doothe yeue unto certayne perſones the giffte and knolege to opē the ſcripture. But that yeſt is no pore bound to ony order ſucceſſion of biſhopes or title of dignite. Te princes of the Erth dooth yeue allwayes ſouche pore of ciuile Iuſtice by ſucceſſion, as one is cheyffe iuſtice for the tyme of his office to do euery thing appettayning unto the ſame, ſo hath allwayes his ſucceſſor the like. God hathe yeuē the ciuile magiſtrates poure and auctorite to make ſouche lawes for the cōmune wealthe as ſhalbe agreable withe reaſon and not agaynſt godes lawe and like wyce pore to interpretat the ſame lawes. But this is not to be admittid in the church unto whom god hathe yeuen the goſpell, and inter pretatyd the ſame by his only ſonne: tawght the mening and cōtentes therof himſelfe. To know god, and his ire agaynſt ſinne, the greatnis of ſinne the iuſtice yeuen in Chriſt, the fere of god. The faith in his promiſes, the perſequution of his membres. The ayed and helpe of god in aduerſite, the reſurrexion of the ded. Where and what the trew church is of Euerlaſting lief. Of the too natures in Chtiſt of the father the ſonne, and the holy goſt. Theſe be contentes of the law wher unto god hath bound his churche and commandyd here to hyre his ſonne conſerning the interpretation of theſe poyntes. And at the commandement of Chriſt the Apoſtelles were ſent to preache theſe uerites in the ſprit of god. It is therfore neceſſary to retayne in the churche the doctrine yeuē unto us by the Apoſtelles, ād to be the diſciples of there doctrine: and not to fayne interpretations of our awne hedes cōtrari unto there doctrine. Souche as will be the mēbres of this churche muſt be adiſciple of the goſpell ād lern in fere and humblenys of ſprit tharticles of our religion as they be tawght there: and not ſtand unto the iudgēt of ony man what ſo euer hebe towghe he ſay truithe: for his truithe is nothing except thauctorite of Godes worde conteyne the ſayd truithe. it is a great confirmacion of our faythe when we ſee ſouche as were godly perſones before us interpretat the ſcripture and uſe the Sacramentes as we doo. As when the hereſye of ſemo ſatenus troblid the Chriſtiāe brothers that ſayd this word, uerbum in Iohan In principio erat uerbum, did not ſignifie ony perſon: nor ſubſtaynce deuyne. They were confyrmid by the te teſtimony of Ireneus that hard Policar pus Iohan the Euangeliſt Diſciple interpretat uerbū in the goſpell for the ſane of God ſecond perſon in Trinite. thowghe we be bound to hire the churche to ſay the trew and fayhfull preachers of Godes worde as was in this caſe Policarpus and Ireneus. Not with ſtōding our faithe: Is not grown dyd upon the authorite of the churche. But in and upon the uoyce of the goſpell. we pray and inuocat the ſon̄e of God ſecond perſon in Trinite. Becauſe the ſcripture prouithe him to be god, Deus erat uerbū. Alſo: Pater meus uſ que modo operatur, & ego operor, ſine me nihil poteſtis facere. Item domine Ieſu accipe ſpiritum meum. The aduerſarijs of the truithe defend many à falſe errour under the Name of the holy churche: therfore thefe treaſons and ſecreat conſpiriſis muſt be taken hed of. And when the churche is Namyd, diligently to conſider when the articles, thei wold defend: were acceptid of the churche: by whom, and who was thauctor of them leaue not till the mater be brought unto the firſt originall and moſt perfet churche of the Apoſteles if thow find by there wrytinges that there churche uſid, the thing that the preachet would proue then accept it or elſe not be not amaſid thow the ſpeake of neuer many yers nor name neuer ſo many doctors, Chriſt and his Apoſteles be graunt fathers in ayge to the doctors and maſters in lerning, repoſe thy ſelfe only the churche that thei haue tawght the by the ſcripture: fere nether of the ordinary pore or ſucceſſion of biſhopes ner of the greater part. For if ether the auctorite of biſhopes or the greater part ſhuld haue pore to interpretat the ſcripture, the ſentence of the phariſes, ſhuld haue byn preferrid before the ſentence of Zacharie, Simion, Elizabet or the blyſſid uirgine conſider that many time the trew churche is but à ſmale cōgregation as Eſay ſaith Niſi deus reliquiſſet nobis ſemen, ſicut Sodoma eſſemus. Therfore is not the interpretation of the ſcripture obligatid unto an ordinarie pore ner the moſt part. As Noe Abraam, Moſes, Samuel, Dauid and Chriſtes time teſtifieth. Beware of decete when thow he riſt the name of the churche. The uerite is then aſſaultyd they call the churche of the deuill, the holy churche many times. As Korahe and the reſt of the people ſayd unto Moſes many times, why haue ye deceauid the people of god and browght them out of Egypt. They were the churche of god nothīg the rather thowghe it was pentyd with this holy title, but the church of the deuill and à congregation of rebellious and ſeditious perſones as god declaryd both by word ād fact. Moſes callid not thē the churche of god but the church of Korahe, not the people of god but rebellions and godes Ennymies as god declarid thē to be by his cruell reuenging of them ſo many times had the mooſt part byn preferrid thē the truithe had byn confundid and Moſes and Aron put to deathe. Remembre Chriſtiane reader that the yeſte of interpretation of the ſcripture is the light of the holy goſt yeuen unto the humble and penitent perſon that ſekethe it only to honor god, and not unto thoſe perſones that accleme it by title or place by cauſe he his à biſhope, or folowid by ſucceſſion Peter or Paule. Examine there lawes by the ſcripture and then ſhalte thow perceaue they be the Ennymyes of Chriſtes churche and the uery churche of Korahe. Remembre the refore to examine all kind of doctrine by the word of god. For ſouch as preache it aright hathe there infirmites and ignorancy, they may depart from the truithe: or elſe buld ſome ſuperſtition and falſe doctrine, upon the goſpell of Chriſt ſuperſtitiō is to be auoy did falſe doctrine to be abhorrid who ſo euer be thauctor ther of prince magiſtrate or biſhope. As the Apoſtelis made anſwer Acto. 5. Oportet magis obedire deo quā hominibus. The ſuperiour poure hath autorite and maye make what lawes the liſt for the wealthe and preſeruation of there ſubiectes ſo it repugnat the law of nature nor the law of god but as touching the churche of Chriſt whiche gouernith the ſoule of man only the law of god muſt be obedied. The ceremonies ordeinid for à godd order to be obſeruid in the churche ſhuld not be neglectid as the aſſemblaūs of people in the ſabboth day and other feſtes wherin the word of god is preachid and he ſacramentes rightly miniſtrid. But • eſe ceremonies that partly ſuperſticion, partly auaryce partly tyranny hath browght into the church ar to be eſchuyed, as the ſayng of priuat maſſes bleſſing of water, bowgh bread, bell or candell with ſouch like. As for the prayng unto dead ſaynctes or to haue there imagis in te churche it is not à ceremony mater. But uery playne and manifeſt Idolatrie, cōtrary ūto the expreſſe word of god who forbid dith to make ony ymagie and he that prayth unto God in the name of ony ded ſaynct is an Ethnick and knowith not god. For he folowith his imagination and not the word of god who teachith and commaundith that we ſhuld booth know and pray unto him in his ſonnes name Ioan. 14. the neglecting of this commaundement deſeruith eternall paynes. Souch as hath à knolege of Chriſt from henſforthe let them yeue him his right honor and leaue this Idolatrie and ſuperſticion. Conſidering that with great payne he wan the churche out of the handes of the deuill defendith it with his holy ſprit and gouernith it with the lawes of his only word. And conſider whether theſe iniuries, blaſphemis, troble, unquietnis and deſtruction of godes people by the law of the biſhopes be to be permittid thowghe they cry till they be horſe agaīe the holy churche the holi churche. Were the like troble in ony realme among the kynges ſubiectes by the occacion and abuſe of the kynges maieſtis lawes, doutles could they not ſhew under the kynges ſeale there law to be of auctorite. they ſhuld as right is ſonne be put to ſilence, and there adulterous lawes and ſophiſticall gloſſes remouid out of the way thus I know that Chriſt knew beſt all the hiſtories of the old lawe, was the preſent teacher himſelff of all uerite and mooſt wyſe to prouide for the churche ſouch lawes as ſhuld preſerue it in his abſens.

NOw that we know what Chriſte, and his office is in the churche of god. It is likewyce neceſſary for euery man that is Amembre of this churche to know what manne is, and his office towardes Chriſt for as god hath bound hymſelfe by his promes to be our god and helper for Chriſt, ſo hathe he bound man by his cōmaundement to be his ſeruāt and in his worde to folow Chriſt and in Chriſt god for the commaundementes ſake untill ſouche tyme as thend wherfore man was made be optaynid, whiche is eternall foelicite and man reſtoryd and made like unto the ymayge of god as he was at the begynning full of iuſtice obedience and loue towardes his creator and maker I will not ſtuding breuite and to be ſhort wret particulerli of euery membre and office therof where withe all the hole maſſe and ſubſtannce of man is framyd, that I refer unto the lernid phiſicions that wrytithe diligently of the partes of man and unto Lactantius de opificio dei. Nethere what man was at his beginning before he ſinnid, full of godly knolege Allwaies lauding the goddenis of his creator: allwayes obediēt unto his will, allwayes folowing the order of reaſon with out all yle ād contrary concupiſcence▪ or other carnall reſiſtance. To be ſhort mannis nature had byn in all thinges, like unto the law and as perfet as the law of the decaloge or ten commaundementes had not he ſinnid. But what man is now after his transgreſſion thus the Cbriſtiane reader ſhalbe aduertiſyd.

Man fallen from his fyrſt dignite and originall perfection is Now the creture that fightithe withe the law of God / full of darkenis ignorancy / and of the contempt of god / without obedience / fere and lone of God / Oppreffyd and ſubiect / vnto all calamites and willfull cō cupiſcens boothe of body and ſoule.

Caput XII.

THe Ennymie of god Ro. 8. The image of the deuill, the library of lyes the frend of the deuill: Right here of Eternall deathe and the chyld of damnation Epheſ. 2. Murtherers by the Meanes of ſynne not only of oure ſelfes, but alſo of the ſonne of god that neuer ſynnid and yet not underſtōding this oure wofull caſe and condition we neglect boothe god and his law, and fele not oure infirmites and ſikenis. the more is oure healthe to be deſperyd of. He that laborith withe à dangerous diſeace and yet felithe not the greffe therof ſhall neuer fynd remedy nether haue the yle remouyd. Weſe this to be trew by naturall reoſon. Of all diſeaces freneſie is the moſt dangerous yet the pacient felithe it not, nor cannot ſhew where, nor how this wofull and miſerable dieaſe moleſtith hym. Therfore uery ſyldom or neuer beſouche perſones curyd and made hole. Seyng the next way unto healthe is the knolege of the diſeace. And man is in him ſelfe ſycke and infectyd withe more diſeaces à thowſand fole then I haue reherſid it is not withe out cauſe, that I ſay to know what man is to be neceſſary althowg he it ſeme not ſo unto ſouche as be dronk withe the pleaſures of the worold and neuer thynk from the botem of there hart to return unto penence. If the ſcripture of god and wrytinges of lernid men cannot perſuade them what the ire of god is agaynſt ſinne my labores ſhall litle auayle I know well: yet is euery diſciple of Chriſt bound to ſarche the glory of god and ſaluacion of his Neyghbour and commit the ſucceſſe unto god. It is uery difficile and hard for man to know hymſelfe: the only way ther unto is to Examin and open hymſelfe before god, by the light of the ſcripture: and he that will be hold himſelfe well in that mirrour and glaſſe, ſhal fynd ſouche à difformite and diſgraſid uiſionogmi that he will abhor his awne proporcion ſo horrible diffigurid. Let man ſeke no farther then the fyrſt commaundent Exo. 20. Deut. 6. Diliges dominū deum tuum &c. thouſ halt loue thy lord god withe all thy hart, withe all thy mind, withe all thy poure and thy Neyghbowre as thy ſelfe, then ſhall man perceaue his wrecchidnis how that he louithe nothing leſſe many times thē god or his Neigbowr, and ꝑceue that he is the frēd of the deuil and of the worold and à cōtemnor of god this wayes ſaynct Iames teachithe mā to knew hymſelfe cap. 1, qui perſpexerit in legē quae eſt libertatis &c. ſainct Iames uſithe this word law in the Ebrew feace. Thorah whiche ſignifyythe à doctryne that theachithe, inſtructithe and ledithe Amāas well ūto the knolege of hīſelfe as of God. So ſaīct Paule admirandis enallagis & proſopopaeis in Epi. Ro. 7. diſputat. By the law commithe the knolege of ſynne. he callithe the law the powre and forſe of ſinne, 1. Cor. 15. only the law declarithe how great an Ile ſinne is. and the man that beholdithe the will of god in the law, ſhall fynd hime ſelfe ād all his liefe giltie of aeternall deathe: red the 7. capiter to the Romayns withe iudgmēt and then know what mā is how miſerable ſpoylyd of uerte, wand oppreſſyd withe ſinne: ſo Paule lernid to knew himſelfe. ād know not what ſinne was till the law had made him afrayede and ſhewyd him that he was withe all his holynys benig à Phariſe dā nid. Peccatū occatione accepta, ꝑ praeceptum. decipit me, & per illud occidit Ro. 7. and in the ſame chapiter he ſhe withe playnly what he ſaw in the glaſſe and contemplacion of the law that ſinne was manifeſtid therby and the gratnis therof knowen. Vt appararet peccatum, per id quod erat bonum, mihi gignere mortem, ut fieret maiorem in modum peccans peccatum per praeceptum. Marke the trauyce and pley betwene the law of God, and the conſcience of Paule and ſe how he yeuythe thankes unto his maſter the law and ꝓclemit he it to be à ſpiritual ād holy thyng, as à light or torche to ſhew man his ffylthy and ſtynking nature: ſayng lex ſpiritualis eſt: at ego carnalis ſum, uenditus ſub peccatū, Abondman of ſinne, and trayture of god. Here thow ſeyſt godd reader what amiſerable wrecche man is, and how man may know his miſeri by the law. How be it thowghe we rede it many times we be nether the wyſer, nether the better, we be not tawght à dele bi this miſtres the law, ſhe cānot make us good ſcolers we daly and play ſo withe the worold, we lyue in ſouche ſecurite and eaſe, that ſay ſhe what ſhe liſt we torn the deffe eare and will not hyre: therfore to make man to know himſelfe god ſentithe an other myſtres to ſcole man, ſcilicet aduerſite, then we begyn to undreſtond the law of god that diſſwadithe from ſinne, and we then know oure miſery. As Dauid Criethe that he is notable to bare the burdon of ſinne if the lord execute iuſtice as the greatnis therof meritithe, Si iniquitates obſeruaueris dn̄e, ꝗs ſuſtinebit? Pſal. 130. Dauid when he felt the paynes of his adultery, the deathe of his chyldre the conſpyricie of Abſolon, the uiciating of his wiues, exile and banyſhement and ſouche other calamites. In this ſcole of miſery he lernyd this uerſe. Who can ſuſteine the ire of god? Now thowghe theſe temporall paynes be more then man cā ſupport: they be but ſport and dalyance in reſpect of the paynes aeternall: How be it man may lern by them how mouche God is diſpleacyd withe ſinne and know himſelfe to be as he is, à uile peace of erthe, withe all his pryd and pompe. And A rebellion unto his maker as no creatur els is ſauyng the deuyll, and he: this innword and ſecreatyle. Rebellion of the hart, blindnis of the inthintēdemēt, and frawardnys of will is dayly augmentid by the malice of the deuill and oure awne negligence that regardithe not what the law teachithe God reguyrithe of man. Becauſe the goſpell teachithe we ar only ſauyd by the mercye of God, for the merites of Chriſt oure goſpellers hathe ſet all at libertye, and carith not at all of ſouche liefe as ſhuld and awght to folow eueri iuſtified mā and diſciple of Chriſt: it is no meruell for there is no diſcipline and ponyſhment for ſinne, and wher ſo euer the goſpell be preachid and this correctiō not uſid as wel agaīſt the high is as the lowiſt there ſhalbe neuer agodly churche. as à kynges armye towghthe hartes be neuer ſo good cannot reſiſt the forſe of his Ennymyes withe out weapon and artillery neceſſary for men of war, nomore can the kīges maieſti the magiſtrates and preachers preſeruethe churche agaynſt the deuill and ſinne with out thexcommunication of ſouche as openly offend the deuine maieſti of god and his word for by this meanes the ſinner is tawght by the ſcripture to know hīſelfe. 1. Cor. 5. cōgregatis uobis & meo ſpiritu, una cū poteſtate domini noſtri Ieſu Chriſti, ut is qui hoc patrauit tradatur ſathanae ad interitum carnis, ut ſpiritus ſaluus ſit in die domini noſtri Ieſu Chriſti. God would not only the fideles, but alſo the infideles to be kept `in an order by the diſcipline of the law, as Paule ſaithe, Lex eſt iniuſtis poſita lik wyce Deut. 19. Auferes malum, ut audientes reliqui timorem habeant, non miſeriaris eius. This politicall and ciuile uſe of the law teachith man to know his faultes and this diſcipline of the law exterior and ciuile is neceſſary for man for diuerſe cauſes. ffyrſt to declare our obedience unto god. Then to auoyed the puniſhement that allwaies god, or elſe the magiſtrat reuengithe the tranſgreſſion. Thyrdly becauſe of apuplike peace in euery commune wealthe that thone ſhuld not do iniuries to the other, nether in body, ner in godes. There is yet an other cauſe why this diſcipline of the law is neceſſary whiche few men regard Paule ſaithe that it is à ſcole myſtres. Pedagogia unto Chriſt becauſe ſouche as leuithe not to ſinne and to do the thing contrary unto the expreſſe word of god: to thoſe Chriſt is not profetable this uſe teachite Paule 1. Cor. 6. Fornicatores Idolatre, adulteri &c. regnum dei nō poſſidebunt. And ſo ſaith Iohan, Omnis qui peccat exdiabolo eſt. He that knowithe himſelfe muſt refrayne from doing of yle. Hyre the goſpel: and lern the goſpell: that the ſprit of god may be efficatious in hym whiche cānot be as long as he hathe à purpoſe to continew in doing of yle. Ezechiel ſpekyth of this uſe ciuile and politike of the law: and likwyce of the ſecond uſe therof whiche is as I ſayd before to ſhew man his ſinne, to accuſe man before God, to fere hym and to damme man playnly capit. 33, Viuo ego nolo mortem peccatoris: ſed ut uiuat, & conuertatur. Theſe wordes declare that as God would not the death of à ſinner, ſo he requirythe the ſinner to ceaſe from doyng of yle and to be conuertyd unto uertew. as for the ſecōd uſe of the law whiche is to declare what ſinne is I ſhewid before that it manifeſtith the greatnys and uilnys there of as Paule writithe, it damnith ſynne and deliuerythe not from ſinne: per legem (inquit) cognitio peccati. Lex iram efficit: per legem peccatum fit excellenter reum. Ro. 7, aculeus mortis peccatū, uirtus autem peccati lex eſt. 1. Cor. 15. In men that be addict unto the pleaſure of this worold the law hath not this uſe, ſay the preacher what he liſt, let the word of God thretyne deathe eternall for ſin̄e it auaylithe not, he thinkithe that God is à ſlepe ād will at laſt be pleacid with afygg for ſinne we ſhall find the contrary to oure great payne, as other hathe before oure tyme, that would not belyue the word: till the felt the uengēce and puniſhment of god, as Caim the drownyd world with the flud. the burning of Sodoma with other. It is agreat and horrible offence to hide or extenuat the iudgment of god againſt ſinne, and the uoyce of the law that cō demnit the ſame. God willith his pleaſure to be knowyn openly Hier. 1. Eccededi uerba mea in ore tuo: Ecce conſtitui te ſuper gentes ut euellas & deſtruas. This uſe and office of the law none felithe nether perceuithe as wel as ſouche as be godes frendes. Adam, Abraam, Iacob, Dauid, Ezechias &c. Dauid ſayde that the fere of godes didiſpleaſure and Ire was no leſſe payne unto him, then thowgh the fyrſe lyon had rent and diſmembrid his body in peces: ſicut Leo contriuit omnia oſſa mea Pſalm. 22. So ſaithe Paule, O infelix ego homo quis me eripiet ab hoc corpore morti obnoxio. He that befote ſaide, Ego aliquando uiuebam ſine lege, id eſt, fui ſecurus, non ſentiens irā dei. Now conuertid from à Phariſie to be and Apoſtell, and browght to à knolege of hymſelfe. He confeſſythe his inbecillite and faultes and ſaith. Noui quod non habitet in me, hoc eſt in carne mea bonum, yet Paule confeſſith that the law makyth us not à ferd to be damnyd becauſe we cannot ſatisfie it: but that we ſhuld com to Chriſt withe theſe confortabe wordes. Concluſit omnes ſub peccato ut omnium miſeratur Agreat cōſolation for euery troblyd conſcience: thus man may know hymſelfe to be as he is à uery wrecchid and damnable creature were not the uertew of Chriſtes deathe.

Caput XIII.

WHat thoffice of à iuſtified man is Paule declarithe Tit. 2. Apparuit enim gratia ſalutifera omnibus hominibus erudiens nos, ut abnega impietate & mundanis cōcupiſcentijs, ſobrie, pie, ac iuſte uiuamus in hoc ſaeculo. Be theſe wordes Paule for biddithe all impiete and diſhoneſt lief and ſhewithe man that is iuſtified what he ſhuld do. Not to lyue after the concupiſcens of the fleſhe but ſoberlye. Not uniuſtly and doing wronges unto other: but rather to Prophet and do well unto all men. It ſufficithe not man iuſtli to kepe his goddes, But he is bound iuſtly to diſpence his goddes with other whether they be of the body or of the mind religiouſly and not ſuperſtitiouſli. anotable word (pie inquit) as the word of god teachith and not as mānes lawes cōtrary unto godes law teachithe Expectantes beatam ſpem &c. he prouokith men to lyue well and takithe his reaſon of the profet and cōmodite that folowith agodly lief whiche is immortall lief at the cumming of Chriſt to iudgmēt: Likewyce with an other argument, à liberatione Chriſt petitum & ab honeſto dedit ſemetipſum pro nobis &c. the ſon̄e of god gaue nether gold nor ſyluer for our purgacion but his awnebody and precions bludd: it is therfore an unwourthie thing and not becōming à Chriſtiane man that by fay the hathe receuid this purgation to lyue à uitious and ungodli liefe. But we ſhuld be an holy people and folowers of good workes. There is a great uertew in this word zeloten it is not, ſufficient to worke well: Except the iuſtified man with agodly zeale and ardent deſire folow this godd worke be gon. Therefore Paule ſaithe zelotē calō ergō etnō operatorē bonorū operū wherby we know that all thowgh we be delyuerid frō the malediction, courſe and dānation of the law (ſo that we reteyne à trew faythe and withe confidence in Chriſt, repugne ſinne, and ouer com the terrours therof) yet ar we boūd to the obedience of the law, whiche is Godes will to kepe us from lyuyng ille, and the more the iuſtified man beholdithe the law the more increſithe the knolege of ſinne, the more he beholdithe the mercy of God in Chriſt, the more is his fay the increſith. the lawis alſo neceſſarie for theiuſtified mā to teache hī withewhat workes he ſhuld exetciſe his faythe withe all, and obediēce ūto God. We may not choſe workes of our awne wyſdom to ſerue withe all. But would us to be gouernyd by his word as Dauid ſaythe: Lucerna pedibus meis uerbum tuum. Alſo: Fruſtra me colunt, mandatis hominum. The wyſdom of man not gouernyd by the word of God doothe ſone erre. It is caryd for the moſt part withe affections and choſithe the workes that be contrary to the law of god. There fore this is trew, that the ordinance of God ſtill remanithe in the iuſtified man immutable, that he muſt obey the law, and ſerue in his uocacion according to the ſcripture, that the exterior factes may bare teſtimonye of the inward reconciliacion. The ſcripture is more diligent and more ample in teaching, the Chriſtiane iuſtified man the obedience unto God and uertews liefe, then it is to ſhew us our ſaluacion in Chriſt: for this purpoſe only that we ſhuld not: by oure licētious liberty receaue the grace of god inuayne it is more hard for mā to know the goſpell thē to folow the liefe of the goſpell, an other mā may preache Chriſt, but the auditour muſt folow Chriſt, the ſciens of the ſcripture is practiue and not ſpeculatiue, it requirithe à doer, and not à speaker only. there be many that diſſemblith faythe, and hathe à certayne ſhew of religion when indede in the inward man is nofaithe at all: let euery man therfore ſarche his awne conſcience withe what faithe he is indued and remembre that Chriſt ſayd it is à ſtrayght waye and narow, that ledithe to liefe Math. 7. and but à few that walkithe there in. therfore oure only remedye is to pray for grace and amend.