The sum of divinity drawn out of the holy scripture very necessary, not only for Curates & young students in divinity: but also for all christian men and women what so ever age they be of.  
☞ Drawn out of Latin into english by Robert Hutten.  
☞ ☜.  
¶ Anno. 1548.   

William Turner to the Reader.  
AFter that my scholar sometime, and servant Robert hutten, had translated this book out of latin into english, he mistrusting his own judgement to be sufficient to judge whether the compiler of this book had in his writing done all things according to the vein of holy scripture: offered the book unto me that I should examen it with the touchstone of the scripture, which thing I have done as diligently as the time that I had to spare would suffer me. The book, I dare say, is godly and full of wholesome doctrine, and is veri necessary for all students of divinity, for curates, for young children and for all them that have any rule over any great household, ye may have books that shall promise more than this doth: but none that entreateth of this kind of matter that performeth more than this doth It hath not so many new french english blossoms as many books have: but better fruit than this hath, I think ye shall find either none that writeth of this argument or else very few. This tranlatour hath applied himself as much as he can to find out the most plain & used words that be in england that men of all shires of England may the more eassy perceive the meaning of the book. Some now a days more seeking their own glory then the profit of the readers: writ so french English and so latin that no man except he be both a latin man, a french man and also an english man: shall be able to understand their writing whose example I would dissuade all men to follow. For the people if they should have any profit by such men's labours had need of two dictionaries ever by them, one in french and an other in english. Which thing because it is to tedious, it would pluck back all men from the reading of such good and christian books as they do translate.  
But this book is both plain in sentence and easy in style and nothing swarueinge from the common speech. Therefore read and examine it with the word of God & as far as it doth agree with the scripture allow it and no farther   

The Table of the places contained in this book.  

OF a pastor & his office,  
Of the law power.  
Of the gospel  
Of promises  
Of sin  
Of justification  
Of good works  
Of repentance  
Of absolution  
Of faith  
Of God  
Of the creation.  
Of free will  
Of predestination  
Of the difference between the old and new testament.  
Of the abrogation of saints the law  
Of the Christian liberty.  
Of counsels  
Of revenging  
Of poverty  
Of chaystiye  
Of the church  
Of Ecclesiastical.  
Of offensions  
Of Sacraments  
Of the baptizing of childer.  
Of the supper of the lord  
Of sacrifices  
Of the cross and adversities.  
Of humility  
Of humiliation  
Of prayer  
Of the Lord's prayer.  
Of the office of rulars  
Of matrimony  
Of Imitation of  
Of Burial  
Of the risyge again of the dead.  
Of the end of the world  
Of everlasting life  
☞ ☜    


¶ What is a pastor of the church?  
HE is a person which is called lawfully, by the authority and commandment of God, unto the Cure of souls of the congregation, which is committed unto him: to teach the doctrine of the gospel, unto it, and minister the sacraments.   

☞ What is the office of a pastor?  
¶ It is to rule and govern fayethfullye the church which is committed unto his charge, with the ministering of the word and sacraments, and to hold out and expel false doctrine and offensions. Of this office commandeth. Paulus. Act. xx.  
Take heed to yourself and the whole stock, where in the holy ghost hath set you, to feed the church of God.   

☞ What is required in a pastor that he be apt?  
☞ first of all that he have vocation and commandment.  
Secondarily that he be rightly instituted in the doctrine of the Gospel, and know a certain form of christian doctrine out of the holy scripture, that he may teach and set forth it purely sincerlye, and evidently. Like as Paul commandeth a bishop to be Didactum, that is to say apt to teach, and he commandeth Timotheus to hold a certain form of holsume doctrine.  
Thirdly, that in teaching he give credence and wisdom, and knowledge, according unto the doctrine of Paul to divide perfectly the doctrine of godliness.  
And that in setting forth the doctrine he wisely show the differences and ends between the Gospel and other doctrines, and learnedly know to confirm the articles and sum of the doctrine, and to confute false opinions and doctrines, which be unclean in comparison to the word of God. Also▪ that in governing and rulling of consciences he give all cure and diligence, that they which be ignorant be institute, that he teach, and deliver them which be doubtful from errors, that he confirm them which be weak and correct and call back them which do err, that he rebuke and chastise them which be sinners and that he comforth them which be afraid and in adversity.  
fourthly that he rule the people in his living with example of his faith and good works Like as paul commandeth Timothe. Be thou an example to the faithful etc. And Peter, Be ye examples unto the congregation.   

❧ What is lawful vocation?  
¶ It is when one is admitted unto the office of a pastor by the authority and commandment of God,   

☞ How is vocation?  
¶ There be to kinds of vocation One is immediately of God. This is properly the manner of choosing prophets and Apostles whereof Paul speaketh that he was not called of men nor yet by men. The other is of God as by god's commandment, but yet by men like as they were which the scripture calleth the sons and disciples of prophets which were instituted and learned of the prophets to the intent they should be apt to teach. So were bishops & pastors of churches ordained by the apostles and afterwards by ministers chosen and ordained by the church. Therefore this is also a lawful vocation and very godly, when the service of the word is committed, to one by the authority of the church or of them to whom the church committeth judgement,   

☞ Is it not lawful to desire the office of a pastor?  
☞ I answer: There is difference between petition or asking, and ambition. For ambition is plainly forbidden.   

☞ What is petition?  
¶ It is when one proferreth his diligence and labour unto the church, but so that free judgement be left unto them which have knowledge, whether he be apt or no. Therefore he which desireth it so, doth not ambitiously covet but signifieth only his will, that if he be called of the church, and judged to be able, he will not refuse to take upon him the labours and jeopardies which be in the office.  
Contraye wise, ambition is when one thrusteth in himself either by arrogancy, or some other covetousness or forhies belly only not looking for judgement, nor willing to be proved. But contendeth with money and other subtle crafts.  
But the true petition, which is without ambition, is to be praised. And virtuous men are to be provoked unto it for it hath much goodness.  
first of all it is expedient that there be many instituted unto the ministry, that the use of it may be in the church.  
Secondarily it is expedient that there be many desirers of the office that the church may know the manners of them which are to be choose and may have choice.  
Thirdly therein consisteth the virtue of modesty, that they which do axe the office, submit themself unto the judgement of the church, and be in doubt of their own existimation  
Fourthly, that same thing stirreth up and sharpeneth diligence and study in them which will be axers of the office, that they prepare themself with more diligence unto their duty.   

☞ By what testimony can they prove that it is lawful so to axe the office?  
Paul. 1. Timothe. iii. sayeth If any man require the office of a bishop he desireth a good work Also i. Corinth. xiiii. desire spiritual things, but rather that ye prophecy.   

☞ What is to be propounded unto him which will take upon hand the office of a pastor?  
first, the dignity and greatness of the minystery. For it is so great an office so to axe the ministry, that no greater an office can be found and also very godly, Therefore Paul doth greatly advance and praise it, and calleth them which teach the Gospel the ministers of god, also godo worckmen, and helpers.  
Therefore great reverence is dew unto this office, and it is convenyente to take it upon hand with great devoutness and diligence.  
Secondarily, the will and commandment of God is to be considered, for God will require a reckoning for the souls, and threateneth horrible pain unto them which do not faithfully their duty, like as the scripture doth oft teach Ezech. xxxiii and Christ in the parables of the evil servant etc.  
Thirdly, the promises of reward for god granteth great rewards, unto them which faythfull-ly execute their office sustain labours, hatred, and peryses for the word sake as Christ sayeth blessed is that servant, for his master will make him ruler over all. And Peter, ye shall receive the incorruptible crown of glory.   

☞ What is the sum of christian Doctrine to be taught in the Church?  
☞ christ hath most aptly showed that, in the last chapter of Lucas, where he sayeth. Gooe preaching in my name repentance & remission of sins. Therefore the sum of this office in the church consisteth in this, that penitence and remission of sins be taught.   

☞ Which is the most brief partition of the whole scripture?  
¶ There be two parts. For it is eithere a doctrine commanding what shall be done, and rebukeing sin. Or eyes it is a doctrine of remission of sins. And these two parts be called the law and the Gospel.    

¶ Of the law.  

☞ What is the law?  
IT is, a doctrine commanding, how we ought to use ourself, what we should do, and what leave undone.   

☞ How many kinds of laws be there?  
The first division: some be gods laws & other some man's laws.   

☞ What is god's law?  
☞ That which is instituted of God: and commandeth not only of external actions, but requireth also inward motions of the heart, and perfect obedience toward God, and condemneth all those which do not observe it.   

☞ What is man's law?  
☞ Which is institute by man's arbitrament, and commandeth of external actions and offices.   

☞ An other division.  
☞ Of laws some be natural, and some positive, and thereof be rehearsed commonly three kinds, the law of nature. The godly law of Moses, and man's law   

¶ What is the law of nature?  
☞ It is the knowledge of god's law, which is infixed in man's nature by God whereby he understandeth God to be, that he is the creature, and governor, good, just, merciful to the rightuousse, and a punysher of the unrighteous, and that obedience is dew unto him. Also that fellowship is to be had among men, that parents ought to be obeyed, that men ought to be loved and helped and no man to be hurt, according unto this. Do not unto other men, that thou would not should be done unto thyself.   

¶ What is god's law?  
¶ This call we the law which was given by Moses.   

¶ How many kinds of Moses' law be there?  
☞ Three, moral, judicial, and ceremonial.   

☞ What is moral law-  
❀ It is a doctrine which commandeth perfect obedience toward God, or of living and good works toward God, and all men.   

☞ Where is the moral law set forth?  
❧ A brief and perfect description of it is contained in the ten commandments, given by Moses unto the people of Israel which we call. Decalogum,   

☞ What die●●rence is between the law of nature and the moral law, or the ten commandements?  
❧ Natural laws be God's laws, and the very same, which be contained in the ten commandments, that is to say in the written moral law.   

☞ Wherefore then was the law delivered unto Moses, saying the law of nature was before?  
☞ Although that light, and those knoweledges were infyxed in the heart of man before his fall in nature not as yet corrupted they were sure and perfect, and men could surely consent thereunto but afterward, they wrre greatly blinded by original sin, and the consenting thereto is very weak, oft times shaken of with doubting and almost blotted out. Therefore God did give the law written that god's law renewed by the voice of the law of nature should be made more clear and excellent, also that the word of God should witness, that this natural knowledge is the law of God.   

● How many natural laws be distributed?  
The ten commandments is the most apt sum of all natural laws, and the self dystribution and declaring of the laws of nature. Therefore there can no distributyon be found more apt, then in expounding ordinately the ten commandments.   

☞ Bind the ten commandments all men or no?  
Although Moses' law be abrogated and doth not bind the gentiles, yet because the ten commandments be nothing eyes then the revelation & declaring of the law of nature: therefore the ten commandments do remain & bind all men. Not because they were delivered unto Moses: but because they be that interpretation & setting forth of the everlasting will of god which is the very law of nature   

☞ What is the partition of the ten commandements?  
There be two tables. The first containeth precepts of a spiritual life, how we should behave ourself toward God, or of those works, wherewith we properly be conversant with God. And they describe the true and proper worshipping of god.  
The second containeth precepts of politycke living among men, how we ought to use ourself toward our neighbour.   

☞ Recite the ten commandments.  
THou shalt have no straying gods before me.  
Thou shalt not take the name of God thy Lord in vain.  
Remember that thou sanctify the sabbath day.  
Honour thy father and mother, that thou may have long life upon the earth,  
Thou shalt not kill.  
Thou shalt not commit adultery  
Thou shalt not steal.  
Thou shalt not speak false witness against thy neighbour.  
Thou shalt not desire thy neighbours house.  
Thou shalt not desire his wife, his servant his handmaid, his ox his ass or any other thing of his   

¶ What do the precepts command us?  
The first commandeth the inward worship of God, that is to say, the true and perfect fear, the true and perfect faith and the perfect love of god.  
The second commandeth the outward worship, the use of the name of god, that is to say invocation, thanks giving, preaching of the word of god and confession, these be sacrifices of praise. The third commandeth preaching of the word to be holily observed, and ceremonies which be given by god to be kept for the minister sake, that we give some time to hearing the word, and exercising by ceremonies.  
The fourth commandeth obedience toward parents & officers, and this precept containeth excellent virtues, that is to say diligence in obeying, doing our vocation, modestnes, pity toward our parent's the common wealth & such like virtues  
The fift commandeth to hurt no man, it forbiddeth desire of vengeance hatred, envy, and such like affections, and it containeth many virtues, that is to say justice, meekness, constance patience and clemency.  
¶ The sixth alloweth marriage, and commandeth to abstain from whorhunting. It containeth these virtues chastity, temperance, continence, sobriety and such like.  
The seventh defendeth propriety of goods, and commandeth to abstain from other men's goods It containeth sparing, liberality, diligence and such like.  
The eight defendeth judgements and requireth the truch of covenants and testymonyes.  
The ninth and tenth do give declaration unto all the other precepts, that not only external facts are forbidden, but also evil affections & desires and that the conscience is ever accused   

☞ What be the judicial or politic laws of Moses?  
☞ Which command of the rites of marriages, of successions of punishing of offenders and such other politic things.  
Those pertain not unto christian men unless there be some of them natural, as when marriage of alliance and kinfsolke is forbidden. For reverence of blood ought to be observed, among all people and at all times. For the Canaanites were destroyed for unlawful lusts because they married their kinswomen.   

☞ Which be ceremonial law?  
¶ Which command of the temple, & rites of sacrifices, which rites and customs do separate the jews from the Gentiles Christian men be delivered from these laws. Yet God will this that we use at certain times the ceremonies which be commanded us of God, and come together unto the preaching of the word, for nothing is more necessary than the preaching of the word of God.   

¶ What is the effect of god's law, and how many offices be thereof?  
¶ Three, the first, the law doth constrain and pluck down all men with a certain perfect form of living Therefore saith paul The law is given for the unjust. And again. The law is a schoolmaster unto Christ. For this form of good life ordained, and officers, the doctrine of the law, punishment for man's wretchedness etc.  
The second, declareth sin accuseth, affraieth & condemneth our conscience whereupon Paul saith: By the law is knowledge of sin. Also, the law worketh wrath. Item. By the law is sin excellently guilty: Item the prick of death is sin, but the might of sin is the law.  
The third teacheth what works be acceptable before god, and commandeth certain works, wherein we may exercise obedience toward god.  
For although we be free from the law in so much as belongeth to justification: yet as concerning our obedience the law remaineth. For it is necessary that we being justified by God, obey him.   

☞ May a man by his own power fulfil the law of God or no?  
¶ Nothing less. For the law of god is not satisfied with our external works as the papists teach, nor yet by the inward endeavour of our will, without faith and the holy ghost. But Christ is the end of the law, that is to say without Christ the law availeth nothing.   

☞ May a man be justified by the law?  
¶ No, for Paul withdraweth justification from the law, in this corrupted nature. For noman satiffyeth the law with the power of nature. Therefore they which be not reconciled with faith, although they fulfil certain works of the law: yet can they not please god for they be ever accused of the law and they remain in doubt and desperation.   

❧ Wherefore then be Moses' laws given seeing they justify not?  
☞ Therefore be they given that the israelites should be known from gentiles, unto the preaching of Christ. For god would segregate and divide this people from other nations, that there should be a certain kind of people▪ wherein christ should be borne and wherein the promises should be kept, and that there should be certain testimonies of the word of God, therefore was this people led out of Egypte with so many great and wonderful miracles. Although then the israelites did not deserve remission of sins before god for keeping of these laws: yet god did subject them unto these laws, as unto a school master as paul sayeth. But they did obtain remission of sins by the trust of the mercy of god promised unto them for Christ's sake which was to come, whom the gospel declareth now to be come.    

¶ Of the Gospel.  

¶ What is the Gospel?  
IT is the preaching of repentance and remission of sins and justification, which natural reason can not perceive, but it is godly declared, wherein god promiseth that he will forgive sins for Christ his sons sake, and pronownceth us justified, that is to say acceptable, and giveth us the holy ghost and everlasting life. If we believe only, that these do undoubtedly chance unto us for Christ's sake.   

☞ What difference is between the law and the Gospel?  
¶ The law requireth perfect obedience the true fear of God, true believe, it affrayeth our hearts and consciences, it forgiveth not sins for nothing, it pronownceth us not rightuousse unless we fulfil the law. And although it hath promises, yet they require the condition of the law fulfilled, that is to say. He that doth these shall live in them, Item, do this and thou shalt live.  
But the Gospel is the preaching of repentance, containing the promises of the benefits of Christ. It comforteth the hearts which be affrayed, it forgiveth sin for nothing, and pronounceth us justified although we do not fulfil the law.   

¶ Of promissions ☞ How many promissions of the holy scripture be there?  
TWo, some be added unto the law and have the condition of the law, that is to say they be given for the fulfilling of the law. Other sum have not the condition of the law as the cause, that is to say, they promiss not remission of sins for fulfilling the law, but with out our deserving for Christ's sake as the promises of the Gospel be.   

¶ Which was the first promesinge of the Gospel?  
¶ When after the fall of Adam, God spoke unto the serpent, I will put enmity between the and the woman, between thy seed and her seed for her seed shall break thy head and thou shalt lie in watch for his foot steps.  
By this promise and comforth Adam is set up and knoweth that god is merciful unto him although he perceive himself to be unworthy and unclean.  
This promise afterwards was renewed unto Abraham, then after to Isaac and jacobbe. Unto this promise did they believe, and although they did acknowledge themself to be unworthy yet judged they that god was contented with them for his mercy sake and the seed which was promised.  
There be moreover in the Psalms and prophets many preachings of Christ, of remission of sins, of everlasting life, which all come unto this purpose, that they lift up and comfort us in the contention and striving of our conscience, and teach us to put our trust in god, to, call truly upon him and worship him.   

❧ Is not the promise of the gospel universal  
Yes, like as the promise of the gospel is with out your deserving: even so is it universal, that is, it offereth and promiseth unto all men reconcilinge For like as the preaching of repentance is universal: even so is the preaching, of remission of sins universal.  
Here upon sayeth Christ john iii. So hath god loved the world that he gave his only son, that all which believe in him should not perish, So Paul. Rom. xi, god hath shit up all under sin. that he might be merciful unto all.  
But that all doth not obtain the promises of the gospel is for this cause, that all do not believe. For the gospel although it promiss without our deservings, yet it requireth faith for with faith must the promise be taken, For this word gratis, doth not exclude faith, but the condition of our worthiness, & requireth that we may receive the promiss, and that can not be but with faith.   

☞ What is the work of the Gospel?  
☞ To comfort troubled and doubtful consciences▪ and to promise unto them which believe remission of sins and everlasting life.   

❧ What is the sum of the Gospel?  
He which believeth and is baptized, shallbe saved. Marce. xvi. Iten to believe that jesus Christ is the lamb of god, which taketh away the sins of the world, john i    

Of sin.  

¶ What is sin?  
IT is not only a certain evil deed, but a perpetual vice, that is to say corruptyon of nature, striving against the law of god   

☞ Which be the causes of sign?  
The will of the devil and the will of man, not god. Gene. i. god saw all that he had made and they were all very good. And Psalm .v. Thou art not the god which willeth iniquity Christ calleth the devil the father of liinge. And Rome .v. By man entered sin into the world, And john. Concupiscence of the flesh is not of the father, but of the world.   

☞ If God be not the cause of sin are the contingen●es or change to be granted?  
Yes, sin is not necessarily done, with absolute necessity, for our will before sin was very free. But free will is the cause that our actions do come to vasse. For god foreseeth & determineth things which shall chance. Yet so that he taketh not away the manner of working which is infixed in nature but he determineth the actions even as they come to pass. God permitteth that the will of Saul do so, & doth not compel it to do other, wise he marketh where he will repress Saul.   

☞ What is contengentes or change?  
It is whereby things created in their actions subjecteth unto season, sometime be changed and altered and they fall in such and such actions and chances, by the choice which is by god granted and the liberty of creation.   

☞ How many kinds of necessity be there?  
Two. One is absolution or o● consequent: as it is necessary that there be god, it is necessary that god be good, just true & wise. And this necessity may be called unchangeable.  
The other is necessity of consequenty as jerusalem must be destroyed. The kingdom of Israel must perish. Thes be not naturally necessary, but they be made unchangeable when they be once decreed, as the dead shall live again either because they follow the causes which go before: as. There must be heresies For the devil envieth God, & stirreth up the ungodly against the gospel, which obey him, therefore there must be heresies. Thes be naturally contingentes, for neither this being consequent taketh a way free will.   

☞ What is to be judged of destiny?  
¶ The dotings of the Stotions destiny, is not to be brought into the church of god, for they have no truth or effect, but they be very iugelynges and Sophistical fallations, and they annoy godliness very much and good manners, if men judge so as the servant of zeno, which said that he ought not to be punished, because he was compelled to sin by the Stoical destiny.   

☞ How many kinds of sin be there?  
Two, original and Actual.   

☞ What is original sin?  
☞ It is not only the reputing of offence (as papists have taught) whereby for the fall of Adam all men be borne guilty, but it is also corruption of man's nature, which followed Adam's fall, which causeth, that he can not give true obedience to the law of God but hath fault and concupiscens against the law of god.  
This same is the sentence of Anselmus diffinityon. original sin is lack or default of original righteousness which ought to be, for he calleth original righteousness not only the reputing and approbation or allowance of God, but the very perfection of nature, and all the powers of man, of understanding and will whereby man might perform perfect obedience toward god,   

☞ What is the cause of original sin?  
¶ Disobedience or the fall of our first parents. For both Adam and Eve lost the perfection of nature after their fall, and so followed corruption. And afterward did they Engender such childer as their nature, so corrupted was. And so the world to come was infected both for Adames fall and for their own corruption   

☞ What is the matter of original sin?  
☞ The matter or foundation of original sin is corruption of man's nature. But corruption signifieth both the default or lack of gifts of god, and concupiscence. This call the papists an intycement or provocation, when it is in deed horrible corruption and sin, which engendereth afterwards vicious motions.   

❧ What is the formal cause of original sin.  
☞ God's reputing of giltynes or accusation.   

☞ What is concupiscence?  
❧ It is an horrible inordinate motion or violence in all the powers of man against the law of God.   

☞ Which be the effects of sin?  
¶ Effects be the punishment of sin. But there be iii degrees. The first punishment is the very corruption of nature, whereof we have spoken, that is to say concupiscence, which afterwards engendereth all actual sins, wherefore they be also motions of the corruption of nature.  
The second punishment is death and all wretchedness of mankind.  
The third is tyranny of the devil, to whom man's nature is subjecteth which laboureth both to destroy men with bodily eveles, and provoketh them to all kind of sin, to idolatry the despite of God, heresies▪ unjust man slaughter, cursed lusts, and other mischief.   

¶ Remaineth not original sin in holy men? Or how is original sin forgiven in baptism?  
¶ When it is said that original sin is forgiven in the sacrament of baptism, it must not be so understanded, that no vicious thing remaineth after baptism which is worthy damnation. But so is to be understanded, that in baptism the guiltiness is forgiven, that is to say it is not reputed for sin, although corruption or concupiscence remain as yet in nature, which remaineth also in holy men, and is a thing by it own nature worthy damnation, but it is not reputed or ascribed for Christ's sake, when we receive him with faith.  
Therefore the formality of sin, that is to say the reputing or accusation of it is taken away in baptism, in them which be sanctified, but the natural cause, that is the very affection an corruption of nature, remaineth as yet in nature, and yet when the holy ghost is given unto them which have faith they conceive new and godly motions, whereby the evil is something mitygate.  
After the same manner teacheth us saint Austen, of the remission of original sin in baptism, when he sayeth. Sin is forgiven, not to the intent that it shall remain no more, but that it shall not be ascribed or laid unto our charge. Item. Sin passeth away as concerning accusation, but it remaineth in act.   

☞ Wherefore remaineth punishment, that is to say bodily death and other miseries seeing sin is forgiven?  
¶ Because sin or corruption remaineth in nature, therefore remaineth death also as it is said Rom. viii. The body is mortified for sin, that is to say, being present and remaining as yet in nature. For this corruption must utterly be abolished, that afterward we may be clothed with a new and perfect nature. But the corruption of this nature can not be abolished and put away but by death.   

☞ What is actual sin?  
It is every motion, every thought, every word and deed, against the law of GOD, and without doubt, what so ever is done without faith.  
Or more briefly. Actual sin is the fruits of nature corrupted, like as evil motions be, thoughts, words and deeds done against god's law. But we must entertain both the person and the work together, for although the ungodly have honest works, yet nevertheless because the persons be vicious the works be not acceptable to god.   

What maketh the person vicious?  
¶ Infydelity, to doubt of God, to lack fear and trust in God. For although Pomponius and Cicero where excellent men, I put the case that they had a certain knowledge of the law that is to say, that God is righteous & good. etc. Yet they do not know & Gospel that God remitteth sin without our deservings. And therefore in great adversities & troubles they judge their self to be rejected of God. Wherefore saying they have evil effections inwardly, their external acts be so polluted, according unto this of paul, what so ever is not of faith it is sin. Romans xiiii The stoutness of mind in Achilles was an excellent virtue and the very gift of God but it is by chance vicious, that is to say, by the person which is evil which doubteth whether God have respect of men or no. Also he lacketh the fear & trust of God.   

☞ What Maketh the person acceptable unto God?  
¶ faith. For if faith be joined with virtuous living and good works, the person is acceptable unto God.   

☞ How many kinds of affections be in the nature of man?  
¶ Two, some do plainly resist the law of God, to desire the goods or the wife of an other man, to be sorry that other men have the benefits of God, to dystruste in god, to hate God, to desire praise which is not dew, to exalt one's self above other men to be angry with the judgement of god. These motions be properly the fruit of original sin. And they be manifestly evil vicious and to be rejected out of man's nature.  
¶ There be other affections which do not resist the law of god, as for a man to love his wife his children, and friends. Also to be angry with vices. If any man go about to take these affections from nature, he destroyeth motion and life. And although they be defiled also by original sin yet of themself they be not evil or vicious, but they must be keeped in nature, and we must labour to make them more pure and clean.   

☞ How be sins known?  
❧ By the preaching of the law Rom. seven. By the law is sin known. For I should not know that concupiscence were sin unless the law said. Thou shalt not carnally desire.   

☞ What judgest thou of mortal sin and venial sin?  
☞ Mortal sin, that is to say which is worthy death everlasting, is not only a certain action but it is the evil which is infixed in nature, which is called original sin. This motion condemneth the unbelieving and ungodly according unto this saying. john iii He that believeth not he is alredi judged. But this affection is forgiven them which receive remission of sins by faith, according unto that Rom. viii. No condemnation is now unto them, which be in christ.   

☞ From whence come venial sins then?  
The original sin is not idle but it engendereth vicious desires and lusts, even in holy men according unto this saying, The flesh lusteth against the spirit. But because such affections be foregyven them which be godly, they be made venial.  
For the godly doth not allow those affections, but doth resist them. Therefore because faith is in them which do resist, yet be they pronounced ryghtuousse never the less.   

☞ What is mortal sin?  
☞ It is a kind of action, which is such, that they which do commit it, fall from the grace of God, & be no more reputed righteousse, and be condemned unless they do amend. These actions be called mortal, sins, for an example. To allow or do any thing against conscience that is to say ungodli opinions, misbelieving not to resist vicious affections, also to commit bodily sin against the commandment of god. Of this speaketh Paul i Cor. vi. Neither whoremunger, nor Idolater, nor adulterers, nor the effeminate, nor buggers, nor thieves, nor the defaitfull, nor drunkards, nor slanderers, nor robberes, nor ravishers, shall possess the kingdom of God. So. Ephese. v. & Gala. v.  
The works of the flesh be open, adultery, whore huntynge, uncleanlynes, uncleanness of living, Idolatry, impoisoning or sorcery hatred, chidiges, & bravilinges, desire of glori, strife sects, enui murder, druncknes unmeasurable eating and drinking, whereof I show unto you, that they which do commit such shall not possess the kingdom of god.   

☞ What thinkest thou of the division of actual sins which old writers used, that is, inward actual sin, and outward?  
¶ This divisyon is not so ieopardouse, If thou say, some actual sins be inward, like, as affectyons and thoughts be, which may be called venial in them which resist with faith, and therefore be as yet reputed just, Some be outward, as evil doings and sayeinge wherein they which fall be destitute of grace nor be no more reputed just.  
Yet shalt thou know that as well inward as outward sins be mortal in them which lack faith, nor do not resist such evil motions. For because they lack faith they have no remission of sins. Therefore in such can no venial sins be.   

☞ What sayest thou of the sins of omission and wilful ignorance?  
☞ They be also mortal sins. For this same wilful ignorance is against conscience, as if a man will not know the gospel, or will not perceive his duty, or doth it negligently. Such be the faints of many men now a days which despise to here and know the gospel, although they know that this is commanded of god: hear him. Such like was the ignorance of the jews, which did persecute Christ Even so is the idolatry of the gentiles, deadly sin.   

☞ What is to be required in them which be converted?  
☞ That they may repair to have a clear conscience, and they being sorry for their sins, shalt not continue in them, which they judge in themself to have committed against the will of God. As it is written: I will not the death of a sinner, but rather that he be converted. And again: if I shall say unto the ungodly thou shalt die, and if it shall repent him of his sins, and if he do judgement and justice, he shall live. And yet let them know in the mean time the said obedience, which they perform, not to be perfect. And therefore in the judgement of god let them not trust in the dignity or worthiness of their works, but let them believe the person to be accepted for Christ's sake. Then let them observe this which Paul saith. Make not sorry the holy spirit of God, wherewith we be marked unto the day of redemption, that is let us not cast away the benefit of Christ, and so perish.    

Of Grace.  

¶ What signifieth this word Gratia?  
THis word gratia in scriptures, & especially in Paul when he disputeth of justification: signifieth not a quality or state which is poured into the soul (as the Papists do teach of gratia, and abuse the word for charity or love which is in us) But it must be taken incomparing with an other, and it signifieth the undeserved receiving into favour or reconciliation of God toward us.   

¶ What is Gratia then?  
¶ Gratia properly is remission of sins, and reconciling or reputing of righteousness, or acceptation or allowance of the person, which is by mercy for Christ's sake, undeserved, with the which allowance the gift of the holy ghost is conjoined, whereby our hearts in repentance be lifted up with faith and receive comforth, whereby new motions are created and agreeable unto the law of god.   

☞ How shall this be understanded, when it is sared we be justified by grace?  
☞ It must not be understanded as the papists do Imagine, that it should signify that we purchase remission of sins or be justified for any state or quality which is in us, that is to say, for our love or new obedience, for that is the very way to oppress the doctrye of faith, and to take away Christ our mediator. But it must be so understanded, that we obtain remission of sins or reckoning to be justified, when god accepteth us without any of our deservings by his mercy, for an other thing which is without us. that is to say for Christ's sake. And yet is it to be known that the giving of the holy ghost is conjoined with remission of sins, that is to say when we be lifted up with faith, which maketh in us the performed obedience.  
Therefore in, the striving of our conscience, when it seeketh for remission of sins, & disputeth of the will of god toward it, we ought not to have respect unto our qualities, or our own worthiness, but we must behold the promiss of Christ & according unto that shall we judge of the will of god toward us & we shall receive the self mediator by faith. This done, the holy ghost is given, which bringeth comfort & taketh effect, that new motions be created. Therefore both these sentences must be hold, both the new motions ought to be made in us by the holigost, and that our conscience never the less ought to have respect without ourself to be justified by him, that is to say, that we have remission of sins, and be accepted unto everlasting life.   

☞ Which be the causes of grace?  
☞ The efficient cause is the will of God, which would that Christ should be a sacrifice for us, & for his sake to be merciful unto us.  
Therefore only the merit of Christ is the cause, for the which grace is given.   

☞ How chanceth grace unto us.  
☞ The instruments all cause is the preaching of the gospel and ministering of the sacraments. For god will be effectual by his word if so be we receive it in faith.  
For our will must come thereto also which may receive the word. For he will not take effect in them which do resist, and in them which obtain not grace in hearing the word, the cause is their own will which resisteth the word.  
So then obtain we grace, when by the word or promise declared and set forth in the gospel our hearts conceive comforth, and overcome fear, and lift up themself with faith undoubtedly judging that they have remission of sins, and are accounted to be justified, according unto the promiss, for Christ's sake.  
Therefore sayeth Paul Galath. iii. that we should take the promission in spirit by faith, that is, when we affrayed for the judgement of God, do lift up ourself with faith, which leaneth upon the promise of Christ.  
Here are fantastical and mad spirits to be condemned, as the anabaptists, which look to be lightened by the holy ghost without the word of God. Also they which do imagine the holy ghost to run before the word, and when they perceive that they have those new lightnings they feign that they will believe.  
Also disputations of predestination are to be casten away here. For like as the doctrine of repentance which rebuketh sin, is universal, & there is an universal commandment of Christ: even so is the promise of the Gospel universal, commanding that we shall all believe in him and that we shall judge this to be the everlasting and unchangeable will of god, that for Christ's sake all these things are undoubtedly granted unto us which the gospel promiseth.   

☞ Have we then merit in reconciliation?  
☞ We have no merit whereby we can obtain grace that is remission of sins, & reputation of righteousness but it is the undeserved reward, as Paul sayeth, it is the gift of god, not of you lest any man should glory. Also. Ro. vi. The gift of god is everlasting life.  
Therefore this mean is taken away in reconciliation, not because we should do nothing & be idle, but because the promis is a reward, to the intent it may be certain that is to aye, not having ought of the condition of our worthiness, & yet we in the mean season must receive & not reject, the promiss   

☞ Which be the effects of grace?  
☞ The effects be motions of the holy ghost, which be when we receive, the Gospel. And the first and principal effect is faith, whereby we lift up ourself and judge God to be merciful unto us for Christ's sake.  
This motion is called a reviving, for with faith, the threatenings and fears of sin and death be overcome. And this trust is deliverance from sin and everlasting death and the very beginning of everlasting life  
Then after follow other motions that is to say, a new obedience toward god, invocation, fear, love patience & other virtues. There be also other effects of grace, the help of god against the devil and death, comfort in adversities. Also deliverance from the law.  
The last effect is, which solowyth the final cause. Renewing of hole nature & everlasting life.   

☞ By what menanes doth grace deliver us from sin and death, seeing sin remaineth as yet infixed in our flesh, and also bodily death?  
❧ I answer. Although in this life the flesh abideth as yet vicious, yet this present infirmity is not imputed unto them which believe, although this evil by it own nature is sin, or a thing which deserveth damnation, moreover, new motions and a new life is begun in us, which shall be made perfect, when this flesh mortified shall be renewed.  
And so grace delivereth from sin after two sorts. For it is remission of sins which be past, and forgiveness, or not reputing of the present evil which is in us & remaineth infixed in our flesh.  
Secondarily we be delivered from death. For now is everlasting death taken away to them which believe.  
Then remaineth as yet bodily death and other adverlityes in this life, but yet is death rob of his dart, and only bodily death doth remain, for this purpose that this vicious and corrupted flesh should be abolished. Afterwards shall this bodily death be also abolished, and a new glorified nature shall come after in the resurrection of the dead.   

☞ Wherefore maketh Paul difference between Grace and the reward?  
Paul calleth grace remission of sins, or reconciling, or the undeserved accepting for Christ's sake.  
He calleth the reward the giving of the holy ghost, and everlasting life. Therefore this word reward, signifieth the very effects of grace whereof I have spoken.  
But although these two be so conjoined, yet Paul learnedly maketh difference between them for a necessari cause.  
And this is the manner of difference as is above said. For although it be necessary that new spiritual motions be begun in us, yet our conscience is striving, and before the judgement of god, must not have respect to the renewing of it which is done by the holy ghost, nor yet to seek if it have virtues enough or no, whether it believe & love enough. For so can it never be certified of remission of sins, but it must plainly behold the promiss of the gospel, & judge that it hath undoubtedly remission of sins undeserved for Christ's sake not for any dignity or virtues which it hath.   

❧ What signifieth the spirit of grace and prayer in the prophet zachary?  
❀ zacharias Chapi. xii. hath most pleasantly described the benefits of the new testament in these words  
I will pour out upon the house of Davyde the spirit of grace and prayers, He calleth the spirit of grace, whereby we know that God is merciful unto us, & forgiveth our sins. The spirit of prayers containeth all inward worship, invocation and all exercisynges of faith which the holy ghost performeth, after we have received comfort and believe that we have remission of sins for Christ's sake.    

¶ Of justification.  

☞ What signify these two words, to be justified and justification?  
TO be justified signifieth properly in the Hebrew Phrases to be quite from sin and to be pronounted just that is to say, acceptable, as if thou would say, he is absolved and reconciled or received into favour. So saith Paul Rom. iiii. To him which believeth in him which justfieth the ungodly, that is to say delivereth and pronounceth righteous.  
Even so justification signifieth the reconciling or acceptation of god. For although it be necessary that new motions be in them which be reconciled, yet justification must not be understanded in this proposition, we be justified by faith, of the divicyon of qualities or new virtues. But it must be understanded in referring to an other thing that is to say the will of God accepting and allowing us, even with the remission of sins and pacifiing of conscience. So also this word justus signifieth in comparison of an other, not one having new qualities, but one reconciled or accepted, having remission of sins   

☞ What doth justification contain?  
It containeth three membres remission of sins, acceptation unto everlasting life and giving of the holy ghost. Although the rest be contained in remission of sins, yet for the cause of teaching it is expedient to discern these three that we may perceive all thes to be given unto us not for our worthiness, but only by mercy for Christ. And not to be Imagined, that although we obtain remission of sins by mercy: yet after that we be justified by our own qualities or virtues.   

☞ How is justification?  
❧ It is said above, in the gospel thes two to be taught repentance and remission of sins in my name. Therefore we must begin with the same preaching which rebuketh sin and setteth forth the benefits of Christ.  
Therefore this is the way of justification. Contrition is necessary, which may esteem that God is angry with sin, and may earnestly be sorry for it. In such fears, the conscience must be lifted up with faith, which taketh the promiss of the gospel of Christ, and according unto it determineth our sins to be forgiven us, and that we be reputed just and inheritors of ever lasting life for Christ's sake by his mercy, of our part undeserved.  
When we be so comforted in repentance or contrition we be just or acceptable unto god, that is to say, we have remission of sins, and acceptatyon unto everlasting life, not for our dignity but for Christ, whom never the less we must receive with faith. And when we take comforth after this sort, we receive also undoubtedly the holy ghost which stirreth up our hearts, that they begin to have new motions, as fear of God, faith, love. etc.   

❧ Which be the causes of justification.  
¶ The first & principal is the holy ghost, hereunto is an other to be joined, that is to say the word whereby the holy ghost doth move and it taketh effect.  
Thirdly our will when it is moved of the holy ghost by the word it ought not to resist, but to consent and receive the word, according unto this, if ye will hear his voice harden not your hearts   

☞ Doth not our will something?  
¶ When we say men to be justified not for their deservings, & the merit is withdrawn from works, that must not be so taken, as our will should do nothing at all, and be as a very stone or Image. But saying we must begin of the word, as I have said, man's will doth certainly something. It, moved of the holy ghost, agreeth or consenteth and receiveth the word and doth sustain or uphold itself therewith, for it ought not to cast away or resist the word. Also it must esteem that christ doth unfeignedly keep his promises, that is to say, that he will give unto them which believe, the holy ghost, that he will take effect by his word,   

☞ What is the meaning of this saying, we be justified by faith?  
¶ This sentence is diversly depraved. Some do expound it, with faith, that is to say, with the whole doctrine of religion, or with observing of Christian profession, or obedience of all virtues  
These do plainly deprave the word faith, and call it a knowledge or profession of doctrine, and they speak nothing of Christ, nothing of trust, which lifteth up and comforteth consciences. And they stick only in the doctrine of the law.  
Other some, all though they be something wiser, and grant that by the word. Fides, not only the knowledge of the history is signified, but also trust: yet do they imagine a Sinecdoch to be in this word (we be justified by faith) because it is the most excellent virtue, and beginneth godliness, therefore may iustyficatyon be attributed unto it yet not so, that other virtues should be excluded from iustyfycation, that is to say, love etc.  
But these do also err from the sentence of Paul and do lean to much upon their own qualities, they think that they be justified for the dignity of the or other virtues which must be in holy men  
But the true interpretation is: we be justified by faith, that is to say, by the trust of mercy for Christ's sake be we justified, or acceptable before God. Therefore this word must be understanded in a comparing with an other. We be justified with faith that is without our deserving by mercy be we counted righteous. But this mercy must be taken with faith. Therefore the mind of paul is, that we be justified by faith, that is to say not for the dignity of our qualities or virtues, or for any thing which is in us, but for an other thing which is without us that is to say for Christ be we reputed righteous.   

☞ What doth this word Gratis except?  
¶ It doth not except repentance or contrition & good works: but it excepteth the condition of our worthiness, and it attributeth the cause of the benefit (that is to say of remission of sins, and giving of everlasting life) only unto mercy   

☞ Wherefore is it necessary to make this exception  
¶ This doctrine is all together to be referred unto the very contention of the conscience before the judgement of God, nor it can not be understanded, unless the mind be referred unto the said contention or striving. For in so great fears our conscience hath experience, that we cannot set our virtues and merits before the judgement and wrath of God, nor it can not be quiet, or overcome doubting and despair, so long as it seeketh it own virtues and good works.  
David although he had many excellent virtues and merits, yet can he not certainly esteem that he obtaineth remission of sins for them, but all these virtues be oppressed with one sin.  
Therefore to obtain a quiet conscience and to overcome fear and desperation, he is compelled to seek the undeserved mercy, nor he can not rest before he obtain the voice of the gospel with faith that his sin is forgiven him with out his deservings.  
Therefore then is this sentence to be holden that we be justified without deserving by mercy for Christ's sake that the benyfyt may be certain, and that consciences may have a sure comforth and that desperation may be over come with faith.  
And this same word Gratis properly maketh difference between the law & the gospel For the law hath also promises, but it granteth not remission of sins for nought but it requireth the condition of our fulfilling the law or obedience.  
This than is the principal cause, wherefore it is necessary to defend this exception, that is to say, that the promise may be certain.  
The second cause is that dew honour be attributed unto christ that is to say that we esteem verily that we have the benefits of the gospel for his sake, & that we may learn to use him for our mediator. For they which hold not this doctrine, do rob Christ of his due honour, nor they can not take him for their mediator.   

☞ Show the testimonies of this exception.  
Romay iii They be justified freely by this grace, by redemption in jesus christ. etc. Iten Ga. iiii. Therefore by faith freely. etc. Ephe. ii  
Through grace be ye saited by faith, not of yourself.  
For it is the gift of God, not by works. Galat. two. knowing that a man is not justified by the works of the law. but by faith in jesus Christ Ad Titum iii Not by the works of righteousness which we have done, but by his mercy hath he saved us.   

❧ Is not this proposition true, we be justified only by faith.  
¶ I answer: it is true for it is all one to say we be justified freely for nothing, and to say we be justified by faith. And the sentence shall be better understand if it be changed into a comparison to an other. We be justified, only by mercy. For it is so much, only by faith that is by the trust of mercy only be we pronounced just.  
But although this particle, alone, be not added, yet this proposition, we be justified by faith is plainly an exception. Because to say, we be justified by faith is for the same purpose, that is to say, because faith leaneth only upon mercy, not of our dignity and it signifieth trust of mercy only, and it is set against the trust or confidence of our own dignity and works. Therefore it is a contrary saying, to say, we be justified with faith, and then to imagine that we be justified for our works or deserve remission of sins and everlasting life.   

☞ I argue contrary?  
❧ Thou saidest before, that contrition & repentance were necessary. Therefore faith alone doth not justify.  
I answer this particle (alone) doth not except repentance or contrition nor it is not so to be taken, that faith alone is in them which be renewed, and no other virtues. But it excepteth the condition of our worthiness and merits, as the cause of reconsiliation, that is to say that we be reputed just for none of our works. And the cause of justification, that is the price of remission of sins, doth not attribute the merit of everlasting life, unto us: but that repentance and beginning of new obedience be in us, yet have we not therefore remission of sins An other argument?   

☞ We be justified with faith  
Faith is a work.   

¶ Therefore be we justified by works  
☞ Here doth the answer of them not avail which say, faith is the work of god, because love also and other virtues be the works of god, yet are we not justified by them. The mayor is not so to be understanded, we be justified with faith, because it is a work or quality in us, but because it leaneth upon mercy and receiveth mercy. And this saying, we be justified with faith must be understanded by the way of a comparison, that is to say, by mercy be we pronounced just but it must be received with faith Although then faith be a work or new quality in us yet be we not justified by the worthiness thereof, for this faith is as yet unperfect, like as other virtues be, but we be justified by that thing, whereupon faith leaneth, and the which faith receiveth that is to say for Christ's sake.   

☞ If we be not justified with good works ☞ What need we then to do good works?  
☞ I answer, The benefit of justification is wholly attributed to Christ nor it hangeth not of our dignity, to the intent it should be certain. And yet new obedience is necessary as the effect necessarily following. For when we receive remission of sins by faith & be reckoned just, a renewing is also created with in us which is the beginning of a new and everlasting life, but the beginning of the said new everlasting life, is in deed this said new obedience. Therefore this said new obedience is necessary in them which be justified.   

☞ I axe of Paul now converted or renewed is Paul justified after his conversion with faith only or with faith and works, or new obedience also?  
¶ I answer. He is justified only by faith. For although he have now a new obedience, & excellent virtues, yet can he not judge his person to be accepted for those virtues. For he perceiveth that the said new obedience begun now in him doth not satisfy the law, nor he can not set up his virtues against the judgement ogod, like as his self saith. I know no evil that I have done, yet am I not therefore justified. Therefore it is necessari that he judge the person to be acceptable for an other thing that is to say for Christ. Then after because faith beginneth upon mercy, & judgeth itself, therefore to be accepted before God, it cannot be said that we be justified with faith and works together. For it should be a contrary saying to put our trust in mercy and in our own dignity also.    

¶ Of good works  

☞ What is to be holden in the doctriee of works?  

i. What works be required?  
two. How they be done?  
iii. Whether they satisfy the law or no?  
iiii. How be they acceptable?  
v. Of the merit and cause of good works, What works be required? and which be Good works   
GOd requireth not only out ward works which be a certain civil form of living and carnal justice, which is in hypocrites and the ungodly. For that may man's will in a manner perform, without the holy ghost, and God requireth it also of them which be not sanctified. But he requireth also inward motions of the heart that is to sayeth fear of God, trust, invocation, love, patience & such like, according unto this sentence, I will give my law in their hearts. And Christ sayeth unless your righteousness abound more than the righteousness of the scribes & pharisees, ye shall not enter into the kingdom of heaven.  
Therefore good works, be not only outward works but also inward and spiritual motions. But I call those only good works which be commanded of god & be taught in the ten commandments, Wherefore when inquiry is made of good works we must have respect unto the x. commandments, & it is to be known that only they are to be called good works which are taught in the ten commandments. For there must be a testimony of the word of God, what works god requireth, & which be acceptable unto God. But it is not to be judged that those works do please God which have no testimony of his word, like as the works of traditions, & kinds of worshipping of our own election be, but the scripture doth rather refuse those works, & denieth than to please god as Christ saith. They worship me in vain with man's commandments.   

❧ saith register of good works contained in the ten commandments.  
Unto the first belongeth repentance or fear, faith or trust of mercy promised for Christ, & love, also obedience in adversities or patience Unto the second precept pertaineth invocation thanks giving acknowledging of the doctrine, & preaching of the word of God if thy vocation require it. Unto the three belongeth observing of common ceremonies which be ordained of god reverence toward the mynystering of the word.  
Unto the fourth, the deutyes pertaining toward living, obedience toward parent's diligence in our vocation.  
Unto the sixth, Chastity, faithfulness in marriage temperance and soberness.  
Unto the seventh justice in covenants and using of our goods, liberality, alms deeds.  
Unto the Eight truth in all our living to hate dissembling and lyings.  
Unto the nineth and the tenth belongeth resisting of concupiscence and evil affections.   

☞ The ii question.  
❧ How are good works done?  
☞ Here must this rule first of all be observed that it is impossible to fulfil the law without faith. For saying it is not sufficient to accomplish external works or the fantasy of the law, but inward motions of the hearts are required. This true obedience can men not accomplish without faith or without the understanding of the Gospel of Christ.  
But by this rule, without faith the law is impossible to be understanded, two ways. first of spiritual obedience, as it is said. For although men fulfil in a manner external works, yet in the agony or striving of conscience when their hearts perceive the wrath & judgement of God, then doubt they, they i'll God, they despair, they love not God, they call not upon him, therefore they fulfil not true obedience.  
Secondarily it is to be understanded also of acception, that is, the self thing also which man doth without faith, doth not please God, because it is not done in the trust of Christ the mediator. For without Christ nothing can be acceptable. Therefore saith Christ his self: without me can ye do nothing.  
Therefore it is necessary that the gospel of Christ be added unto the doctrine of the law, and faith is necessary for the accomplishing of the law. So then be good works done, when our hearts be lifted up with the Gospel, the holy ghost moving and we also consenting then is the holy ghost received also, and new spiritual motions are begun in us  
Our hearts after they judge by faith that God is merciful unto us for Christ's sake, that God taketh care for us & will hear us, them acknowledge we God the father and we delivered from doubt and desperation, do begin to love God unfeignedly, to call upon him and to put our trust in his help against all jeopardies and periles, we take adversities in good worth & fulfil our obedience, for the glory of god we help our neighbours, we do the duty of our vocation more diligently, and we accomplish the exercising of godliness, chastity, diligence in repressing our affections and such like.  
Therefore this is the benefit of the doctrine of the gospel when it teacheth of faith, it learneth how the holy ghost shallbe received which stirreth up in us new motions, and we understand how the law is possible as Paul saith, the law is stablished by faith.   

¶ The third Question.  
☞ Whether new obedience do fulfil the law and be without sin or no.  
Although new obedience be in them which believe, as it is said, yet is it to be known, the said obedience to be unperfect & not to be without sin but that much infirmity and vice doth remain as yet, even in them which be santifyed Wherefore this new begun obedience (so much as pertaineth unto itself) doth not satisfy the law, nor can not be set against the judgement of God. For there is as yet in holy men concupiscence which is by the own nature sin, and deserveth death, nor it is not idle but engendereth perpetual vicious affections. Therefore holy men can not judge or esteem themself to be just and please God for new obedience sake. But they are compelled to seek mercy, & believe, that they please God onli for Christ's sake. So perceive they that continual repentance is required of them and that they have ever need of remission of sins, like as christ requireth repentance of all men lest they should be to proud of the confidence of their own dignity, when he sayeth. There is joy with the angels for one sinner which doth repentance more, than for nine & ninety just.  
Therefore the doctrine of our adversaries is to be condemned, which feigneth that Saints be without sin, and concupiscence (which they call an enticement not to be by it own nature sin & they judge those which be renewed to be justified by their own obedience. So take they Christ utterly away, and blind the doctrine of the Gospel.   

☞ Testimonies, that sin remaineth as yet in saints?  
i. john i. If we shall say that we have no sin, we deceive ourself, and the truth is not in us Romay: seven. In my flesh I serve the law of sin. etc. Rome ten he hath shit up all under sin to the intent he might be merciful to all Psalm. Clxii. Enter not in to judgement with thy servant for no man shallbe justified in thy sight. Psalm. Cxxxix. If thou shall abserue iniquities O Lord who can continue.  
Psalm xviii Who understandeth trespasses. & c?  
Psalm xxxi Blessed is the man to whom the Lord hath not imputed sin. Therefore sin might be imputed unto all men, no not the saints, be without sin, as it followeth in the Psalm. For this shall every saint pray unto the in dew season. Also the saints do acknowledge these sins when they pray: forgive us our faults etc.   

¶ The fourth Question.  
☞ saying that sin remaineth also in Saints how can the new obedience be acceptable?  
☞ Hereof is it specially necessary consciences to be instructed in the church by what means our new obedience is acceptable, saying it is unperfect & falleth much from the perfection of the law? So then is it to be answered.  
This new obedience pleaseth not for the own dignity or perfection: but for Christ, so also the obedience which followeth or good works, although they be defiled with sin, which remaineth as yet in nature yet be they accepted for Christ, & that which is vicious is forgiven them which believe for Christ the mediators sake. So is it to be known that as well the person as the work is accepted for Christ, and that this new obedience, by mercy for his sake is allowed, & reputed as though the law were satisfied, and it is called fulfyliing of the law or righteousness because we be now children and in●e●iters with Christ.   

☞ Testimonies that this new obedience is acceptable.  
☞ Rom. viii Now is there no condemnation unto them which walk in jesus Christ etc.  
Also if ye shall mortify the works of the flesh with the spirit, ye shall live.  
Gala. v. In Christ neither circumcision is of any valour. But faith by love taketh effect, our love then is acceptable, but so that faith be knit with it, which receiveth before, Christ the mediator.  
Rome. xiii. He which in these things serveth Christ, he pleaseth God and is allowed of men.  
i. Peter ii That ye may offer spiritual sacrifices, acceptable unto God for Christ. etc,  
i. john iii Because we keep his commandments, and do these things before him which be acceptable.   

¶ The fift Question.  
¶ Of the dignity & causes of good works?  
¶ This doctrine doth greatly adorn and commend the endless greatness of the mercy of god, when we perceive our obedience to please God for Christ's sake, and to be reputed for the accomplishing of the law, and to be adorned with great praise, and to be called rightuoussenes, worship, sacrifices wherewith God is honoured, also to deserve great rewards. Wherefore the dignity of good works is not to be diminished, but rather amplified, that it may inflame in us the desire of well working.   

☞ Which be the causes then, which should provoke us unto good works?  
¶ five. Necessity, dignity the rewards which are promised, exercising of faith, and the help of the holy ghost.   

☞ Which is the first cause?  
¶ The necessity of good works  
☞ For faith must increase in us with continual exercises in invocation repentance and perils according unto, this do the worthy fruits of repentance. etc.  
For faith can not consist with an evil conscience, because it is the trust that God is merciful unto us, an evil conscience judgeth the contrary. Also they which do repent, but give themself to vicious lusts and desires do not keep their faith. For faith seeketh for remission of sins, it is not delighted with sin nor the holy ghost doth not remain in them which give themsefe to vicious affections according unto this. He that worketh sin, is of the devil. Peter monisheth the same, endeavour yourself sayeth he, that ye make sure your vocation and election.   

☞ Which is the second cause?  
The dignity of good works. For although in our great infirmity we ought not to judge arrogantly of ourself yet our vocation is much to be made of and although our virtues and good works be not pure and clean enough, yet belong they unto the glory of christ. Therefore their dignity is great & that we shall know that they do greatly please, god adorneth them with honourable titles: for they be called sacrifices the is true worshipinges & honour's wherewith god is delighted. Christ sayeth the the father is glorified with our good works. Peter faith that we be a holy priesthood, ordained to offer spiritual sacrifices & acceptable unto the father by christ Moreover seeing good deeds and good works be the gifts of the holy ghost it were an unthankful & an ungodly heart which would not know the author. Also good works be sacraments that is to say, tokens admonishing us of the will of god, & testifying the we have remission of sins and other godly benefits according unto this.   

☞ For give ye, and ye shallbe forgiven: ☞ Which is the third cause?  
¶ Rewards as well bodily as spiritual, which good works deserve. But although even in this life rewards are given unto many, yet because the church is subjecteth unto the cross, the most special and excellent rewards, shallbe given after this life like as Christ sayeth: your reward, is plentiouse in heaven. And Paul sayeth, godliness hath promises of this present life and of the life to come.   

Which is the fourth cause?  
❧ Exercisinge of faith for therefore doth God add promises unto the works, that we should exercise our faith by such occasions, we should think that therefore we ought to give alms, because that duty pleaseth God, and we should believe that God will in like manner be beneficial and good unto us. Like as the example of the widow of Sarepta teacheth, us iii Regum xvii   

☞ Which is the fift cause?  
☞ That they which go diligently about to do good works be helped of the holy ghost and preserved, lest the devil should draw and entice them into daingerousse errors & ungraciousse mischiefs. Therefore christ saith. I will not leave you fatherless.  
This benefit of god can no man's mouth praise enough. For the crafts and wiles of the devil can no man's wisdom eschew without the help of the holy ghost.  
Therefore let these causes stir up and provoke us unto good works.   

❧ But what of evil works. Do they hurt us or no?  
☞ Yes. first of all they deserve the wrath of god and everlasting damnation.  
secondarily they deform the Gospel and the glory of God as he sayeth. For your sake is the name of god evil spoken of among the gentiles.  
thirdly they have present punishment, the tyranny of the devil, which hath the ungodly in his power, and doth drive them to all kinds of errors & mischief.  
There followeth also vodely punishment, war and other wretchedness and miseries.  
Moreover all spiritual exercises be hindered, faith is dead in them which give themself unto vices Finally, that which is most horrible, sins deserve hardening of the heart, & sins be punished with more mischievous sins. These causes are diligently to be considered to the intent we should cast out of our hearts fleshly sureness or confidence & that we should learn to fear the wrath of God, & stir up ourself unto good works▪   

☞ Do good works deserve everlasting life?  
☞ I answer Some although they grant the good works do not deserve remission of sins, yet afterwards they Imagine that good works deserve the everlasting life, in them which be renewed, but it is not to be judged the everlasting life is given for the cleanliness & dignity of those works but it is the undeserved benefit or reward, & it is given by mercy for Christ's sake. And the cause is the our obedience is ever as yet unclean or it pleaseth not for it own sake but by Christ doth it please. And there is no man which is so mad or impudent, if he search his own conscience, that dare be so bold as to affirm, that his good deeds be worthy everlasting life for them. So sayeth Paul I am nothing guilty in my conscience, & yet am I not justified therefore. If Paul now holy and full of good works denieth himself to be justified with them, he judgeth much less that they deserve everlasting life.  
Also Christ sayeth: when ye have done all which be commanded you: say yet ye be unprofitable servants. Rom. x. He hath shut up all under sin, that he might be merciful unto all.  
Nor we may not suffer this to be mocked with the subtle cavillations, whereby they feign Sinecdochine, that is to say, although good works be not the whole merit yet be they partly and less principal merit. For so should faith lean upon that said partial merit, which is impossible.  
For it is a contrary saying to esteem that we receive everlasting life for nothing by mercy for Christ's sake, and then to Imagine that our obedience deserveth everlasting life.  
And that same partyall (if so be there were any such (yet should it be utterly shaken of, of us, in the battle of conscience, when we should perceive our obedience not to be such, as it ought to be. To be short none of our merits can be set against the judgement of god for the law doth ever accuse us and condemn us of sin. As Paul sayeth.  
The power of sin is the law But thanks be unto god which gave us the victory by Christ. etc.  
Therefore so is it to be judged although our obedience be not the merit of everlasting life, nor we are not saved by it, but for Christ's sake without our deservings, yet it is our duty, which must necessarily follow, and it deserveth rewards both bodily and ghostly, which shall be given us partly in this life, and partly after this life as Christ sayeth  
give and it shallbe given unto you.   

☞ Wherefore then is everlasting life called a reward, as it is said, he shall give unto every one according unto his works. etc.,▪  
I answer: it is a phrase of the law, which describeth in what state they shallbe, to whom everlasting life is given and it sayeth that everlasting life is given to them which be justified For when the law speaketh of works, it meaneth the righteousness or unrighteousness of Every one. So speaketh the law as though we had fulfilled the law with our obedience and were so reckoned justified and it promiseth everlasting life unto them which be justified.  
But in the mean time we must learn in the Gospel, that by faith freely we receive imputing of righteousness for Christ's sake, & that even so as we ourself had fulfilled the law. Therefore because righteousness or fulfilling of the law is imputed unto us: therefore is everlasting life promised unto us, as justified, not because our obedience is worthy so great a benefit, but because for Christ's sake we be now reputed just? and the reward is due unto us, not for our worthiness, but because it is promised us for Christ's sake. And this reward is not the recompense of the due office but it is of an undeserved gift or benifytte, and yet not for the obedience which is not due, but which is due, yet in us it is unperfect, and doth not satisfy the law.  
Some were wont to speak also in this place, of the difference of mortal sin and venial. For because sin remaineth as yet in holy men it is necessary that difference be made between sins, which remaineth as yet in the sanctified, and which may stand with faith and good conscience and which can not stand with faith, but be such, that they which do commit them, fall from the grace and favour of God and be no more counted holy, like as the adultery of david was. But of this difference it is above said.    

¶ Of Repentance.  

☞ What is repentance?  
IT is whereby we be mortified from sin with true contrition, and raise up ourselves with faith, to receive remission of our sins,   

☞ How many things be necessary to them which do repent.  
☞ Two Contrition and faith   

☞ What is contrition.  
¶ It is fear and sorines of conscience which perceiveth the god is angry with sin, and is sorry that it hath sinned. Hereof be many testimonies in the scriptures. Do repentance, and believe the gospel. Marci i  
Cut your hearts. joel ii, Where shall the Lord dwell? In a contrite and humble spirit. Isaiah lxvi Cease to do frowardly And this contrytyon must increase Unto that we acknowledge not only our outward sins, but all so our inward filthiness. Wherefore repentance is not in hypocrites which be afflyeted with no sorrow, yet in the mean seasonne stand they in their own conceit, as though they were clean from all sin. And Christ doth oft most earnestly rebuke this carnal sureness. Unless, sayeth he, ye will do repentance ye shall altogether perish.   

☞ From whence come these sorrows and fears in us?  
¶ By the word of god which rebuketh sin Rom. i. The wrath of God is declared upon all ungodliness. And john: xvi. The holy ghost shall rebuke the world of sin. etc.   

☞ What then is faith necessary to them which do repent?  
☞ Yes, for it is the trust wherehy every one believeth that his sins be forgiven for Christ's sake undeserved. This faith must esteem that the sins be forgiven the.  
Thereof be many testimonies in scriptures. Acts ten unto him give all the prophets witness that they which believe in him, shall have remission of their sins for his name's sake. Rom. v. We justified by saith have peace with god, that is to say, appeased and quiet consciences.  
And that sins be forgiven for nothing, unto the the unworthy, these places testify. Rom, iii We justified without our deservings by his grace. Ephes. iii.  
Ye be saved by grace, it is the gift of God, not of you. Item. Rom. v. By him have we entrance unto the father.  
And Psalm xxxi I have said, I will acknowledge my unrighteousness against myself unto the Lord, and thou forgyvest the ungodliness of my sin▪ Rome viii When it was unpossible unto the law God sent his son in flesh. etc. Rom. iiii. Therefore by faith without deserving etc.  
This faith maketh difference between the contrition of Peter and judas, of David and Saul  
The contrition of Peter and David was profitable, because it had faith. Whereby they did receive the mercy promised and were comforted. But the contrityon of judas and Saul availed nothing, because they did not join this faith with it. This faith also maketh difference between servile fear and childelye fear.   

☞ Servile fear  
¶ Is fear without faith.   

☞ Childly fear.  
Is fear where unto cometh faith which lifteth up and comforteth the heart among such fears.   

☞ But what say ye of confession and satisfaction?  
These be come of an ecclesiastical rite of an open repentance For in old time they which were accused of open sins were excommunicate, nor they were not received unless they would first make confession, and testify before the pastors that they would amend their manners, and unless they did axe absolution. After that was satisfaction added, that is to say, a certain open chastifing.  
But this custom of confession is abrogated long ago in the greek church, because a woman so confessing was defiled in the temple of a certain deacon.  
Therefore such custom is not of god's law.   

☞ What is the common confession, which is done unto the priest.  
It is a numbringe of sins yet not commanded by god's law. It is yet expedient to be kept in the church, for the cause of absolution and learneing. For by that occasion the unlearned may be heard and more commodiously instructed of the whole doctrine and it is an uncomely thing that a man should come unto the communion being nothing at all searched. But yet it is to be known that consciences are not to be laden or overcharged with numbering of sins. For they may without that, are counsel and absolution. For this numbringe of sins unpossible, according unto this. Who understandeth his sins. etc.   

☞ I reason against you.  
The judge doth not absolve before he know the matter. In this confession is absolution, therefore the numbering and acknowledging of sins is necessari to be I answer unto the maior: there is difference between judicial power or of jurisdiction, and the power of ministering the word. In this confession is only power of ministering the word.  
For the pastor absolveth not as a judge, but as a minister having no commandment to call for a reckoning of other men's sins, but only to give absolution. etc. But there is beside this an other power of jurisdiction which is a certain ouward judgement of the church which pertaineth only unto open crimes whereby open sinners be excomunicat and they which be excommunicate received again. etc.   

☞ What is fatisfaction?  
☞ It is a certain politic & outward order in the church institute by man's authority, or for an example, to affray other from sin, or for to search the minds of them which did return unto the church, whether they did earnestly repent or no For in old time open sinners were not received without a certain open chastising, and they called it satisfaction.   

☞ How many kinds of satisfaction is there?  
Two The one in time passed of open repentance, the other of the papists.   

☞ What is satisfaction of repentance?  
¶ It is a punishment, which was appointed of the pastor, unto them which did repent for their open sins to prove them if they would earnestly amend or no, wherein when they had exercised theirself for the time prescribed of the bishop, they were admitted again unto the Supper of the Lord.  
Of this satisfaction were diverse parts according unto the condition or greatness of the fault, and according unto their sins, so had they their rules or canonnes.   

☞ What is satisfaction after the papists?  
¶ It is to do certain works prescribed to redeem pains out of purgatory, or other temporal pains. For the papists say, that sin is not forgiven by absolution, but the everlasting pain that was due, for the sins, to be changed into temporal pain of purgatory. Then after say they, that some of those sins be forgiven by the power of the keys, and some to be redeemed with our satisfactions, that is with those appointed works. So then do they teach, that satisfactions deserve remission and to be a recompense of everlasting pains   

☞ From whence cometh satisfaction of the papists?  
❧ In old time famous sinners were not received into the church without open chastising for a certain time, this was called open repentance and satisfaction, and it was a certain outward and politic order, instituted by men, not that it was satisfaction before God or that sins were therefore forgiven. Afterwards, that order being abolished, the word only of satisfaction remained. Whereupon unlearned men afterwards made of a politic order a spiritual order, as a thing necessary for remission of sins.   

What is to be judged of remission of pain, and whether the keys can charge one with punishment or take it away or no?  
❧ first of all it is to be known that remission as well of sin as punishment is of our part the undeserved benefit of Christ, and that we are delivered both from sin and everlasting death.  
☞ Then is difference to be made between everlasting pain and temporal pain for although remission of everlasting pain, be joined with the remission of the sin yet nevertheless, holy men in this life suffer common miseres of mankind, as corporal death and other miseries whereof Paul saith, the body is mortified for sin▪ And god sometime punisheth for certain sins like as david suffered punishment for his adultery. But that is not universal, for sins be forgiven with out the due punishment. Thirdly The punishment which god doth join, can no power of keys remit, nor they have no commandment of remitting or enjoining any such punishment.  
¶ fourthly, it is to be known, that such punishments be oft mytigated, or eyes taken altogether away by our repentance. Like as many times both common and private miseries were mitygated by repentance, as Paul sayeth: if we would judge ourself we should not be judged of the Lord.  
Fiftly, adversities of men be not always punishments for certain sins, as the adversities of job, and other saints  
Also the punishment of the Apostles and martyrs but they be singular works of god wherewith the faith of holy men is exercised, and the glory of God is set forth.  
Moreover virtuous men must judge also this to be the end and purpose of such pains and adversities, that they be not tokens of the wrath of god, but of gods good will, that is to say, that god will them to be exercises, wherewith sin may be abolished out of us, and the spiritual newenes may grow. Nor godly men ought not to esteem that they be cast away of God, as Paul sayeth. We be corrected of the Lord, lest we should be condemned with this world.    

¶ Of absolution  

☞ What is absolution?  
IT is a certification of remission of sins, and of the mercy of God toward sinners. For so sayeth Christ. Math. xviii. what so ever ye louse upon earth, it shallbe loused in heaven. And. john xx. whose sins ye shall forgive they shallbe forgiven.   

☞ May a man have ofter than once remission of sins?  
Yes, when Peter axed Christ how oft shall I forgive my brother? He answered, seventy times seven times, & Paul saith If a man be possessed with any sin, ye that be spiritual correct him in the spirit of gentleness. And the church prayeth daily forgive us our faults.  
And Christ sayeth Luke xu There is joy among the Angeles of god for one sinner which doth repent.   

☞ Do the novatians and Catharines' rightly deny, that they which fall after Baptism do not obtain remission of sins?  
Those heretics do mischievously err. For many examples may be showed both of the old testament and the new, where they which were fallen did purches remission of sins and absolution of Christ and the church.  
For an example by David, manasses & Peter. The church of the Galathyans was fallen, & called again to repentance by Paul. And Paul himself commandeth the lecherous man of the Corrinthians to be received after repentance. The Lord speaketh also by Ezechiel. xxxiii, I live sayeth the Lord I will not the death of a sinner but rather that he be converted and live. Here doth god make an oath, the consciences this may be comforted and lifted up, when they here not only the promise, but also that it is established with an oath.   

☞ But what say ye to the places of the Epistel to the hebrews vi It is impossible that they which be once lightened etc. And ten the which sin voluntarily. etc.  
❧ These places do not deny them which be fallen to return unto grace & the benefit of Christ For the first place entreateth of the cursed blasphemars & obstinate persons, which against their own conscience do persecute the word of god, and do so sore despise admonition and repentance, that they supposing themself sure do triumph and do greatly rejoice in themself for their wisdom, because they were so bold as to mock the word of God.  
These can not be renewed so long as they continue, and crucify Christ, and do not obey the gospel. The, other place commandeth to keep the favour and benefit of Christ, and to be ware that it be not lost.  
For he which loseth the benefit of Christ, is accused of judgement   

☞ Is there a sin which can not be forgiven  
¶ christ Math. xii. maketh distinction between the sin which may be forgiven, and that which cannot be forgiven.  
Who so ever speaketh a word against the son of man, it shallbe forgiven him. But he which speaketh a word against the holy ghost, shall not be forgiven neither in this world nor in the world to come.  
And john sayeth. He which knoweth his brother to commit a sin, which is not deadly let him pray for him and it shall be forgiven him.  
But there is a sin unto death I say not that any man shall pray for it.   

☞ Which is sin against the holy ghost?  
☞ saint Austyne understandeth sin against the holy ghost either in them which continually do never repent, and which receive not the Gospel, or eyes desperation. For these sins be plainly contrary unto grace, and do reject it. Other sins when we fleye unto grace, be forgiven. Therefore. S. Augustine doth so interpret the saying of Christ. He that speaketh a word against the holy ghost that is to say, he which finally doth forsake and cast a way the word of grace which is preached and confirmed with ghostly testimonies, he committeth sin against the holy ghost.   

☞ Is not every fall, after the truth be once known, sin which can not be forgiven?  
¶ No. For there be many examples, and witnesses which teach that such fallings be forgiven. And every persecution of the Gospel is not to be judged sin unforgyveable. Because Manasses, Pauli and other persecuted the word of god yet purchassed they forgiveness. Wherefore both the sentences are to be holden.  
first, that all sins be forgiven them, which believe, because the promise is universal according unto this, he hath concluded all under sin, that he might be merciful unto all. Also i. john i He is a sacrifice, not only for our sins, but for the sins of the whole world,  
secondarily this is also to be holden, that there is a sin which can not be forgiven, or a sin unto death. But who committeth that, the cannot be forgiven it is not our duty to judge, it is sufficient to judge of the which followeth that there is no such sin in them which come to repentance & faith. And unforgivable sin pertaineth only unto them which continue unto the veri end in infidelity & do no repentance for they which do repent, have no unforgivable sins   

☞ What is the effect of repentance  
The effects & fruits of repentance be together newenes of life and manners. For in them which be received into grace, the righteousness of good conscience must follow, whereof John saith do the worthy works of repentance & of the necessity of this new obedience have we entreated.    

¶ Of faith  

☞ What is faith?  
Faith is not only a knowledge of the history of christ but it is the unfeigned trust of the heart, which ꝯsenteth unto the promis of the gospel but specially it signifieth the trust of mercy promised for christ. For altough there be many kinds of promises & divers purposes where about faith is occupied, like as the business & peerless of diverse men be as the business of Moses, of David of Paul be divers yet this is the pricipal purpose of faith, & which i all business is ever the first & most special that is to say, trust of merci wherewith the heart judgeth, that it hath remission of sins, & pleaseth god for christ This faith must go before & give light in every invocation, & the heart lifted up there with desireth & looketh for the help of god in all manner of temptations. Again, without this faith or trust of mercy there is no invocation, nor no jeopardies can be over come For unless their be such faith in the heart the mind is oppress led with doubting & indignation against god in the sore strivinge of the conscience   

☞ How standeth this faith in our heart?  
The holy ghost moveth our hearts by the gospel, which teacheth the sin is forgiven us for christ, which was made an offering for us. So then standeth this when we hear this promiss, and behold Christ our mediator, we believe for his sake that we be forgiven and acceptable before god, and to be, heard nor we sufferre not this trust to be shaken of us. This faith is the self reviueing of heart, and overcometh fears of sin and death & it bringeth a sure comfort it upholdeth in all periles & it asketh & obtaineth things of God.   

❧ Prove the faith signifieth trust of mercy  
☞ In this time also certain learned men do contend, this word faith to signify only the knowledge of the history or profession of the Articles, which may be also in the ungodly, and they deny trust of mercy to be signisyed by this word Fides. Therefore strong arguments must be hold, that Fides. in this proposition signifieth trust of mercy i Paul confirmeth the promise. and faith which taketh the promise. Rome. iiii. when he saith therefore by faith without deserving, that the promise may be sure, for he meaneth that the promise is of none effect unless it be taken with faith.  
Therefore seeing faith is compared unto the promise as to a thing about which faith doth exercise his office, it is necessary Paul to speak of such a faith which is a conseniing wherewith we consent and agree unto to the promise. But this faith agreeing unto the promiss, is the very trust of mercy, not only the knowledge of the hostorye For so Galla. iii. saith he, that the promiss by faith may be given unto them which believe. etc.  
two. Rome. v. speaketh he of Abrahamme. He doubted not with distrust, but he was confirmed in faith here speaketh he plainly of faith, which resisteth, doubting despair, and recovereth the promise. For he speaketh manifestly of the trust of the promise. He did not doubt of the promise of God by mistrust. iii Paul speaketh of such a faith, which is not an idle knowledge of the history: but which worketh for remission of sins & he attributeth unto it lively causes, the is to say, that it comforteth our hearts in fears, maketh our consciences quiet, and overcometh sin & death Rom. iiii We justified by faith be pacified. Iten Eph. i. By whom we have trust & entrance by iayth. Therefore it is necessari that faith be taken for the trust which comforteth & lifteth up our hearts. Also Christ, which saith unto the sinful woman, thy faith hath made the safe, speaketh surely of such a faith which believeth & knowledgeth that her sins be remitted according to the word of Christ: Thy sins be forgiven thee, So also in such like places when he speaketh after the same sort unto the woman of Cananie and to her which was affected with the flux of blood, he understandeth the trust which did look for help upon him, nor it was no idle knowledge of the history. iiii Peter in the Acts saith, our hearts to be purified with faith to have remission of sins and quietness of conscience. But it is manifest. that our hearts be not cleansed with the bare knowledge, which is also in the ungodly. Therefore it is necessari, that faith signifieth here trust, which receiveth merci & remission of sins v, In the sentences of prayer it is manifest, this word faith to signify nothing else but a trust, which believeth with favour as jacob. i If any man need wys●om, let him axe it in faith doubting nothing.  
So saith Christ also: what so ever ye praienge, do axe: believe  
☞ So also in the old testament for ye shall receive it. etc.  
this word fides and Credere signify trust of mercy as. Abraham believed God etc. Also josaphat ii Paralip. xx. Believe. in god.   

☞ What is the meaning of this sentence, the righteous shall live by his faith.  
It attributeth unto faith two things that is to say justification & liveliness, that is deliverance from sin & death It teacheth that by faith we be just or accepted unto god & that by faith we be revived and quikned that is that we receive comforth wherbi everlasting death is overcome, & everlasting life is purchessed. Therefore in this sentence also, it is necessary that faith be not taken for the naked knowledge of the history, but for the true trust of mercy, which purchesseth remission of sins. and comforteth our hearts, and delivereth us from fear, and certifyeth us of everlasting life.   

☞ What then? Is the knowledge of the history to be withdrawn from faith?  
No, but it is necessary to believe all the Articles of faith. Yet it is not sufficient to know the history only, but the history is to be referred unto the final cause which is the Crede, that is to say, I believe remission of sins For this is the use of the history. That thou believe Christ the son of God, therefore to be borne in flesh, to have suffered, and, risen up again, that thou shouldest obtain remission of sins and everlasting life.   

☞ What is the profession of the Christian faith?  
¶ There be three Symbols, Credes or professions of the Articles of our faith, the common creed of the Apostles, that which was made in the counsel at Nicene. And the third of Athanasius.   

☞ Rehearse the apostles Crede?  
i. I believe in God the father almighty, maker of heaven and earth  
two. And in jesus Christ his only son our Lord.  
iii. Which was conceived by the holy ghost, borne of the virgin Mari.  
iiii. Suffered under ponce Pilate crucified dead and buried,  
v. He descended into hell the third day. he rose from death.  
vi. He ascended unto heaven, he sitteth at the right hand of god the father almighty.  
seven. from these he shall come to judge the quick and the dead.  
viii. A believe in the holy ghost.  
ix. The holy catholic church, the communion of Saints.  
x. Remission of sins.  
xi. Resurrection of the flesh.  
xii. And everlasting life.   

☞ say the creed of the counsel at Nicenum.  
❧ I believe in one god, father all mighty, maker of heaven & earth all things visible & unvisible And in one lord jesus christ the only be gotten son of god, & borne of his father before the worlds, god of god light of very light, god of veri god begotten not made, like in substance unto his father, by whom he created allthings. Which for us men and for our health came down from heaven and is incarnate by the holy ghost, of the virgin mary, and made man, & crucified also under ponce Pilate, suffered & rose the iii day according to the scriptures & he ascended into heaven. He sitteth at the right hand of god the father & shall come again with glory to judge the quick & the dead, whose kingdom is without end, And in that holy ghost the lord which giveth life which proceedeth from the father & the son, which also with the father and the son is worshipped & like glorified which hath spoken by the Prophets. And one holy catholic and apostolycal church I acknowledge one baptism in remission of sins, & I look for the resurrection of the dead & the life of the world to come So be it   

¶ Say the creed of Athanasius?  
☞ Who so ever will be saved, before all things it is necessari, that he keep the general faith.  
Which unless every man observe perfect and undefiled, he shall without doubt everlastingly perish But this is the catholic faith that we worship one god in trinity and the trinity in unite.  
Neither confounding the persons, nor separating the substance For the person of the father is one, of the son an other, and of the holy ghost an other.  
But of the father and the son and the holy ghost: is one divinity, equal glory, like everlasting majesty.  
Like as their be not three uncreated, nor three unmeasurable, but one uncreated and one unmeasurable.  
Likewise the father is almighty, the son almighty, and the holy ghost almighty  
And yet be there not three almighties, but there is one almighty. Even so the father is god, the son is god, and the holy ghost is god. And yet be there not three gods but one god.  
So the father is lord, the son is Lord, and the holy ghost is lord. And yet be their not three Lords but there is one Lord.  
For like as we be compelled by christian verity to acknowledge every person one after an other to be god or Lord: so be we forbidden with catholic religion to say that there be three gods or three lords.  
The father is made of none other neither created nor yet begotten The son is of the father only not made, nor created, but begotten. The holy ghost is of the father and the son, not made nor created nor begotten but proceeding.  
Therefore there is one father, not iii fathers, one son not three sons, on holy ghost, not three holy ghosts And in this trinity their is nothing before nor after, nothing greater nor less.  
But the whole three persons, be like everlasting with their self and like equal.  
So that in all things, as it is now above said, and that the trinity is to be worshipped in unity & the unity in the Trinity. Wherefore he which willbe saved let him so judge of the Trinity. But it is necessary for everlasting health that he believe faithfully also the incarnation of our Lord jesus Christ.  
Therefore it is right faith that we believe and confess, that our lord jesus Christ the son of god is god and man.  
He is god, of the substance of his father gotten before the worlds. and he is man of his mother borne in the world.  
Perfect God and perfect man of a reasonable soul and man's flesh subsisting.  
Equal unto his father according unto his divinity less than his father according unto his humanity.  
Which although he be god and man, yet be their not two, but there is one Christ.  
But one not in conversion of the godhead into flesh, but in taking of manhood in god,  
One altogether, not in confusion of substance, but in unity of person.  
For like as a reasonable soul and flesh is one man, so Christ is one God and man.  
Which suffered for our salvation, went down unto hell, and the third day rose from the dead He went unto heaven, sitteth at the right hand of god the father almighty.  
Fron thence he shall come to judge the quick and the dead.  
Unto whose coming all men shall rise with their bodies  
And they shall give a count of their own deeds.  
And they which have done well shall enter into everlasting life, but they which have done evil into everlasting fire.  
This is the catholic faith which unless every man do faithfully believe, he can not be saved.    

¶ Of God  

☞ What is God?  
GOd is a spiritual understanding substance, the everlasting maker, keeper and defender of all things, of one endless wisdom, goodness, righteousness and mercy.   

☞ Show witness of the unite of God.  
¶ Deut. vi Hear Israel. Thy Lord god is one Lord, Esai. xliiii I am the first and the last, and beside me is there no god.  
And xlv. I am god, nor there is no more beside me.  
i. Corinthy viii We know that an Idol is nothing in the world, and there is none other God but one.  
Eph. iiii. One God and father of all, above all and by all.  
i. Timothe ii There is one God and one mediator of God and man.   

☞ How many persons of the godhead be there?  
☞ There is only one godly substance, but it is attributed unto three persons, that is ta say the father, the son and the holy ghost, which be Homousii, or of one substance, like unmeasurable, and like everlasting.   

☞ What signifieth a person here?  
☞ A person is an undividable substance in understanding.   

How provest thou that their be three personnes  
Christ commandeth all people to be baptized in the name of the father, of the son, & of the holy ghost. Here by name we these persons rehearsed like in substance or homousii.  
also the profession of the creed testifieth the same. Where we confess ourself to believe in the father, the son and the holy ghost. Math iii. be the personnes manifestly perceived, when the holy ghost appeareth in the similitude of a dove, and the voice of the father is herd testifying of the son? This is my well-beloved son. etc. Item joan xu When the holy ghost shall come whom I will send you from my father. Hear be three persons joined together the holy ghost coming or scent, the son sending, and the father i john .v. There be three which bear witness, the father the son and the holy ghost. And these three be one.   

❧ What is the father?  
❧ He is the first person of the godhead, everlasting unmeasurable unbegotten and having his being of no man.   

☞ Who is the son?  
☞ He is a person of the godhead. gotten of his father before the world homousius, or like in substance unto his father, and like everlasting.   

☞ What signifieth, in the beginning was the word.  
❧ Logos, or the word, is called of john the son of god, which is the fecond person.  
Therefore this is the signification, in the beginning was the word, that is to say, the son of god was in the beginning, & from ever.   

Wherefore is he called logos or the word?  
☞ Because he is the person which speaketh, which hath ever spoken from the beginning unto the fathers.   

☞ Prove that logos or the word signifieth a person, which is by it own nature God.  
john speaketh of the word that it was in the beginning that is to say, that it is everlasting. Now if the word were in the beginning before the creating of allthings: Therefore it is no creature, but like everlasting unto the father,  
Then when he saith: the word was with God, Hear doth he plainly make difference between the persons, that the person of the father is one, and the person of the word an other.  
A Thirdly he saith, and god was the word Hear testifieth he clearlye that the wordeis God. For this particle Logos or Verbum is put here in the place of subiectum, like as the greek article added thereunto doth show. But the particle Deus, is put in the place of predicatum.  
After that the said john showeth of the word, that he was in the world, and the world was made by him, These be the words which must be necessarily understanded of a parson, wherein is godly nature. So the other places also, which say that all was created by the son, testify the word to be a person, which is by it own nature God. For it is certain that the world was not builded by his manhood. Coloss, i. All be builded by him and in him, and he is before allthing and all things do consist by him Item Coliss two. In him dwelleth the fullness of the godhead corporally. Hebru. i. by whom he made also the worlds, which is the brightness of shining, and the Image of his substance bearing all things in the word of his power. etc. i. john i That which was from the beginning, that we have heard and that we have seen, that our hands have touched the word of life, that do we show. john vi. What if ye shall see the son of a man ascending where he was before? john, xvii. glorify me O father with the glory, which I had before the world with the. john. viii. I was before Abraham was borne. john .v. Like as the father raiseth up and quickeneth the dead: so quickeneth the same also whom he will. Also what so ever he doth, that doth the son also. john ten I give everlasting life unto them, etc. john xu He sayeth that he sendeth the holy ghost. When the holy ghost comforter shall come, whom I will send you from my father. And a little after: if I shall not departed: the holy ghost comforter shall not come. But if I shall go, I will send him unto you. joan twenty Thomas calleth openly my Lord and my God.  
Rom. ix. Which is above all a blessed God. etc.   

☞ What is the holy ghost?  
It is a godly person, like everlasting, and like in substance unto the father and the son, proceeding from them both.   

☞ Show witnesses, which prove that the holy ghost is a person and by nature God.  
I have said before that the persons be manyfestelye divided, when Christ sayeth: baptizing them in the name of the father and the son, and the holy ghost So Matthew iii and Luke iii The persons be divided. The voice of the father speaketh, of Christ, this is my well beloved son. Here be two distinct persons, of the father speaking and testifying Christ to be his son. Thirdly beside that also the holy ghost is described to appear in the likeness of a dove which is neither the father, nor the son. john xiiii. I will pray my father, and the other comforter that he shall give it you Also the comforter, whom the father will send in mi name he shall teach you all things Also he shall not speak of himself, but he shall speak that which he shall hear.  
john xu When the comforter shall come, whom I will send you from mi father, he shall bear witness of me. Ro. viii. Ye be not in flesh but in spirit, If so be that the spirit of god inhabit you. But if any man have not the spirit of Christ, he is not his. Also, if the spirit of him which raised jesus from the dead do dwell in you. etc.  
These places do manyfestelye declare and decern the holy ghost from the father and the son, and testify him to be the spirit of the father and the son. In the same place. This spirit giveth witness, unto our spirit etc.  
i. Peter i of the which health the prophets have sought and searched, enquiring in or at what time the spirit of Christ showing before would signify unto them those adversities which be in Christ.  
Hear doth he clearly testify that the holy ghost was, before the son of God did take flesh upon him, and he calleth him the spirit of Christ.  
Also in the same places, which now be showed unto you by them which have preached the Gospel unto you, the holy ghost sent from heaven. etc.  
¶ Actu. two. out of joel, I will pour out of my spirit upon all flesh. Gear testifieth he the holy ghost, which is poured out not to be the person of the father and yet when he saith. Of my spirit, he signifieth that spirit to have a godly nature.   

☞ How proveste thou that the holy ghost doth proceed equally from the father & the son?  
¶ john xiiii the holy ghost which the father will send in my name. Then after sayeth Christ. The holy ghost whom I will send you from my father Hear testifieth he the holy ghost to be sent as well from the son as the father.    

¶ Of the creation  

☞ What is the creation?  
IT is the manking where with God created spirits, and all bodily natures of nothing by his word, for the keeping and preserving of them. Gene. i. In the beginning God created heaven and earth, that is to say, all creatures. In the beginning, that is, when their were as yet no creatures.   

☞ What is a creature?  
☞ It is all this worckemanship as well of spirits created, as of other things and bodily natures for this purpose made of God, that they should declare a God to be, not alone to be plainly god but everlasting almighty which can create, govern and keep allthings. Which known God the creator and keeper might be glorified, and have thanks therefore.   

☞ Who doth keep things created?  
¶ In the article of creation we must understand the perpetual governing, upholding and keeping of things. So that god hath not forsaken or departed from his worckemanshippe, like as the kerpender departeth from the house which he hath made But God doth alway govern uphold, keep, and defend the natures of things, he doth yearly make the earth plentiful, he bringeth forth corn out of the earth he doth perpetually minister unto things having life, life and motion. Act. xviii. In him do we live, move and have our being. Colos. i. All things consist in him. All things look forth, that thou may give them meat in due season Psal. xxxv. O Lord thou shalt save man and beast.   

☞ How is God known in his creatures as creator of things?  
☞ The universal generalnes of thing, is a certain sacrament and witness, that there is a god that he is good, just, wise. Also the movings of the elements and heavenly bodies, sun moan and stars by certain courses from time to time, preservation of the kinds of all things, doth sufficiently declare, the world and natures of things not to have their being by chance, but to be created, with the assured counsel of God, to be ruled and preserved. Moreover the souls of men be the Images and as it were glasses wherein the godhead doth appear, wherein we ought to mark and behold the godhead Also the politic fellowship of mankind declareth manifestly the presence of God. We see also quellers and tyrants to be violently drawn unto punishment by the certain counsel of God.   

☞ How ought the things created to be used?  
❧ It is great godliness so to use things created that by them we may glorify God, and declare and set forth his goodness and presence, & give thanks and praise unto him therefore. And they which do not this be very Epicures, but rather godless personnes    

¶ Of the strength and power of man, or of free will.  

☞ What is free will?  
IT is the will aggreinge with reason. For in man be these two, reason or the mind which judgeth, and will, which either obeyeth or resisteth the judgement, and ruleth the inferior powers that is to say, the affections of senses or wits.   

☞ Now is it to be axed, how our will is free, and how it can obey the law of God.  
Of this question can no judgement be given unless we consider the greatness of original sin. Also unless we know that the law of God doth not only require outward civil works, but perpetual & perfect obedience of the whole nature. For if the nature of man were not corrupted with sin, it should have more assured and manifest knowledge of God, it should not doubt of the will of God, it should have true fear, true trust, to be short it should perform and accomplish perfect obedience unto the law that is to say in our nature should all motions be agreeable with the law of God even like as it is in godly angels. But now is the nature of man oppressed with the original sickness, it is full of doubting and despair, of blindness, of errors, nor it doth not truly fear God nor put confidence in him. To conclude, it is ●all of vicious affections.   

☞ Considering this infirmity and weakness if is to be inquired, how much man's will can accomplish.  
I answer: seeing there is in the nature of man a certain choice of things which be set before reason or the senses and out ward civil works, man's will may by it own power, without renewing in a manner, do the outward works of the law.  
This grant the Philosophers and holy scripture also. For the scripture teacheth that there is a certain fleshly righteousness and certain works of the law even in them which be not renewed. But this liberty is oft overcome with natural infirmity and hindered also oft by the devil. For when nature is full of evil affections, men obey, for the most part, desires and jousts, not with right judgement, as Medea saith in the poet. I see better things, and allow than to be good, yet follow I then which be worse. two. The gospel teacheth one horrible corruption to be in nature which resisteth and striveth against the law of God, that is to say, it worketh so that we can not give true obedience. But this corruption can nature not take away, like as it can not avoid death, but rather there is so great blindness of nature that we can not perceive the said corruption, therefore also can we not mark how great the infirmity of man's power is, which if we could perceive, then at length should we understand that man is not able to satisfy the law of God.   

☞ Wherefore then can men not satisfy the law of god?  
❧ The will of man without the holy ghost cannot make spiritual affections, which God requireth that is to say, the true fear of god, the trust of mercy, sufferance adversity, love of God, and like motions.   

☞ Show scripture,  
☞ Rom. viii. They which be led with the spirit of god, they be the childer of god. Also if any man have not the spirit of Christ, he is none of his.  
i. Corinthy. two. All natural men perceive not those things, which be of the spirit of God john iii unless a man be renewed by water and the holy ghost, he can not enter into the kingdom of god. Also no man can come unto me, unless my father draw him Also, they were all taught of the Lord Also john .v. without me can ye do nothing.   

☞ If ye teach so, men will be afraid from the desire of obeying, believing, and doing good works?  
☞ So great is the frowardness of man's judgement that when our infirmyty is showed unto us, & the help of the holy ghost promised, men be made more slow unto the study of good works when this doctrine of the gospel should rather provoke stir up and in flame us to call upon god & pray for the help of god.  
In this battle the mind must be exhorted, that with all diligence it keep the word, it may not be counseled that it shall not labour and enduour itself, but it must be taught, that she promise is universal, and that it ought to believe the promise, For Paul sayeth: the holy ghost helpeth our infirmity. And saint Basilius sayeth: God doth prevent us he calleth us, but we must take heed that we do not resist. For we must not give ourselves unto natural mistrust or stowethfulnes.   

Can a man do something by his own power?  
¶ Although there be great infirmity in the godly holimen, yet is there a certain liberty of will When it is then helped of the holy ghost it can do something in avoiding of outward faults and crimes, therefore the help of the holy ghost must be amplified, and sharpened with our diligence. So Paul commandeth us to beware lest we shall receive the grace of god in vain, and Christ promiseth to give the holy ghost, not unto them which be idle, not unto them which despise it, not unto them which resist it, not unto them which pray for it.  
Luke xi And god increaseth the gifts in them which use them rightly, as the similitude of them which exercise merchandise doth teach.   

☞ But what judgest thou of the opinion of the manichees?  
☞ I do not allow the doting of the Maniche is which attribute no action at all unto the will, no not when the holy ghost helpeth it, as there were no difference between a stock and our will. Ecclesiasticus sayeth. God left man in the power of his counsel. Here say I that our will in godly actions and diligentnes, is not idle, but yet that it must be helped of the holy ghost, and so is it verily more free.  
saint Hierome, did teach two sentences of the which the one doth interpret the other, these be they. Accursed be he, which sayeth, God hath commanded unpossible things. And again he which sayeth that we can fulfil the commandments of god without the grace of God, accursed be he.    

Of the division of fire will  
SOme divide free will, in to free will before the fall, and free will after the falie.  

☞ What is free will before the fale  
¶ It was perfect & at full liberty of choosing as well good things as evil, of keeping the commandments of god as not keeping them according unto free will godly enfired and imprinted in the creation. So Ecclesisti. xv. He setteth fire and water before thee, reach thy hand unto which thou wilt. That free will was before the fall of man such, as is yet in holy angels. Now by reason of sin the liberty of choosing good things spiritual, is abolished according unto this: a natural man doth not perceive those things which be of the spirit of God.  
Adam might by that liberty have done as well good as evil, loved God as hated him. And even so the Angels, which when they choosed the evil they did fall.   

☞ What is free will after the fall?  
¶ In nature corrupted remaineth as yet a certain judgement of the law, understanding what ought to be done, which nevertheless our will can not bring to pass, unless the holy ghost come and help our will and endevores, in outward things. Our will hath power of outward things, without the reneweing of the holy ghost, which nevertheless may be hindered of the devil.   

☞ What then is left unto our arbitr●mente in spiritual thing?  
☞ A certain judgement of those things to be done, which is the law of nature, will, endeavour, study, course, thinking, which all be nothing unless the holy ghost come thereto, wherefore the Apostle prayeth eeverye where for the churches, whereunto he writeth: that God would vouchsafe to make perfect that Good thing, that he had begun in them.    

¶ Of predestination.  

☞ What is predestination?  
IT is a certain fore ordaining of god, whereby all things come to pass, as well inward as outward works and thoughts, in all creatures, according unto the decree of the will of god  
Election or choice, whereby God hath chosen us in himself before the ground works of the world were laid, that we should be unreprovable before him by charity, that he might by election chose us to be his childer by jesus Christ in himself, according unto the pleasure of his will Ephe. v. And Mathe. x. of the two sparrows. etc.   

☞ Whereupon must predestination begin▪  
Not of the law nor yet of reason, but of the gospel, whereby the promise is universalle. If any man search for the cause of election without the gospel, he must needs err. Beside that if any man go about to make a pertycular promise, of the universal promise: he shall make the promise plainly uncertain and take away faith. Wherefore predestination must be esteemed by the universal promise. That done, no other occasion shall remain of troubling of mind with any particularnes.   

How many manners of predestination be there?  
¶ Two. One of obligation or necessity, and the other of condition. Obligation is the necessity of present things as if a thing appear to be present by the provision of god the of necessity, must come to pass, although it have no natural necessity, as it is necessary that all men be mortal. God so providing.  
Condition is, as if Adam shall eat of the apple, he shall die. If Israel shall walk in the way of the lord and keep his commandments it shallbe saved, if thou shalt receive the gospel and believing stick unto it unto the end of thy life thou shalt be saved, but if thou wilt not receive it thou shalt be condemned.  
So saint Austyne, God made predestination with man▪ that if he would be obedient unto him, and abstain from the tasting of the forbidden apple, he should remain in life, but if he would be disobedient, he should be in danger of death.  
For we be predestinate under a condition, that if we will receive the word, we shall be the childer of God, if not, we shallbe condemned.  
two. Timothe ii Paul sayeth. If any man will purge himself from these, that is to say, from false and ungodly doctrines, he shallbe a vessel sanctified into the honour applied unto the use of the Lord prepared unto every good work.   

☞ Show places of the scripture which declare the promiss to be universal.  
¶ Paul. Romans iii The righteousness of God by the faith of jesus Christ, which is in all and upon al.  
And Rome ten The same is Lord of all, rich toward all which call upon him.  
¶ Also, God will all men to be saved God will not the death of a sinner, but rather that he be converted and live.  
Ezech. xviii. Mathewe xi  
come unto me all ye which labour and are Laden, and I shall refresh you. john the three Chapter.  
☞ That all which believe in him should not perish, but have everlasting life.  
Also. Acts ten With god is no difference of persons. With these and such sentences must consciences be upholden against natural mistrust and desperation. But because the evil cometh of us, we must take heed that we give not ourself willingly unto natural mistrust, and resist the promiss, but we amending our life must believe the promiss.    

¶ Of the difference between the new & old Testament.  

☞ What is the difference between the new testament and old?  
THE old testament was properly the law, and all the politic rueling of Moses which had promises given unto the people of Israel concerning their kingdom and outward policy.  
The new testament is, not the ministering of the law, but of the gospel, taht is to say, a covenant of the spiritual and everlasting kingdom of Christ, and it hath the promise of justification and everlasting life, to be given for Christ.   

☞ Wherefore is that called the old Testament and this the new Testament?  
¶ Not for the order and succession of times, as though the new testament did not belong unto the fathers: but for the difference of the office and promises.  
☞ For the old testament was the ministering of the law, and observing of the levitical rites, and of the common wealth of the people of Israel, & it had promises concerning their kingdom.  
¶ But th'office of the new testament is an other thing, an other promise, that is to say, of everlasting things nor it doth not consist in outward obseruynges but it requireth spiritual worshipynges, that is true motions of the heart.   

☞ Endureth the old Testament no more?  
☞ Although the law of Moses and that politic order appointed for a certain time, doth now cease after the Christ is come nor it is not necessary to observe those rites of Moses' politic law: yet because the doctrine of the moral law is written in nature, and is common to all men, in so much belong they unto the old testament, which hath only the knowledge of the law, nor hath not the knowledge of the Gospel; nor be not renewed of the holy ghost.  
Contrarily the new testament, that is to say, the promiss of remission of sins and renewing by the holy ghost, pertaineth not only unto one time, but unto all ages, like as the promise of Christ was made unto the fathers in the old testament.   

☞ What signify these two words in saint Paul. ☞ The letters and spirit?  
☞ By the letter he understandeth all thoughts and obseruynges, and as they call them, good intentions or endevoringes of reason, without the holy ghost, that is to say, without the true fear and true faith of Christ.  
By the spirit he understandeth spiritual motions, which the holy ghost doth stir up in our hearts. Therefore the law is the letter when we follow it with good intentions or outward manners. without the holy ghost, that is without true fear & true faith. And the gospel is the letter also, when it is not received in spirit, that is when we do not, truly fear God and steadfastly believe in him.  
Moreover the law is the ministering of death, because it promiseth not remission of sins unless it be deserved nor it bringeth not the holy ghost. But the gospel is the ministering of the spirit and life, because it promiseth remission of sins freely, and giveth the holy ghost and everlasting life. Therefore the interpretation of Origine is to be rejected, which calleth the letter the grammatical sense, and the spirit the allegory.    

¶ Of abrogation of the law.  

☞ What is the abrogation of the law?  
IT is the abolyshing of the curse or malediction of the law, done by Christ, that now all which believe in Christ, be delivered from the power of the law ever accusing the conscience and condemning it, for unperfect obedience before god, Gala. iii. Christ redeemed us from the curse of the law, whiles he was made accursed for us. And Romans viii  
¶ No condemnation is now unto them, which be grafted in jesus Christ. etc.   

☞ Be the ungodly delivered from the law?  
¶ No. For Paul saith: the law is ordained for the unjust, that is for infideles, and them which are not as yet under grace, or which have not received Christ with faith, nor have not taken the holy ghost, by whom they should be governed. In these the law doth as yet to this day no less exercise the power and duty in accusing and condemning their consciences then in old time under Moses.  
¶ For the law is our school master unto Christ.   

☞ Which be the causes of the abrogation of the law?  
i. The promises of God, for God promised that this abrogation of the law should be in Christ.  
Hieremie xxxi I will make with the house of Israel a new bond not according unto the covenant that I have made with your fathers.  
two. Our infirmity did give occasion of abrogating the law. Actu. xv which neither our fathers nor we were able to bear.   

☞ Is the whole law abrogated?  
The whole law is abrogated unto him which believeth, that is to say that the law can have no power of accusing and condemning him. For he hath an other thing whereby he is justified, than the law.   

☞ Wherefore than it is not lawful to omit the ten commandments?  
☞ I answer. The Gospel bringeth spiritual and everlasting life, therefore it keepeth that part of the law, which teacheth, what that new life is, and it consenteth with the law of nature which is the said knowledge of the ten commandments. Wherefore the ten commandments may not be so understanded to be abrogat that they ought not to be observed no more, as the other parts of the law, that is to say the ceremonies and the iudiciales of Moses be abrogated, which be only outward ordeininges and customs pertaining unto the bodily life.  
But in them which be justified, and receive the holy ghost is now a new spiritual obedience begun which is required in the ten commandments or moral law.    

¶ Of Christian liberty, which is the effect of the law abrogated.  

☞ What is Christian liberty.  
IT is the free setting at liberty in a spiritual kingdom by jesus Christ, whereby we be free from bondage, and from the cursfe of the law, from the power of sin and death, and from all outward observations also, so much as pertaineth unto justification before God, which freely without deserving is given unto them which believe. Or more briefly so: it is a doctrine showing wherein christian righteousness doth properly consist, and what is to be judged of ceremonies, of the which things, in all ages infinite disputations and contentions have been.   

How many degrees of christian liberty be there?  
❀ Four The first, that remission of sins and reputing of justice is given not for the law, but for nothing by Christ. This is the must special and principal degree pertaining nothing unto civil life, but only unto the striving of the conscience in the judgement of God wherein this comfort is necessary Of this degree sayeth Christ, john. viii. If the son shall deliver you, ye shallbe free in deed.  
☞ The second is giving of the holy ghost, whereby the believers be justified and governed and defended against the tyranny of the devil. Here of speaketh Paul ii Corhinthi. iii. Where the spirit of the Lord is, there is liberty.  
☞ The third. That the Gospel delivereth us from the ceremonies & judicial laws of Moses. This decree pertaineth in a manner unto outward life, but it hath the cause of these which be above said.  
¶ For the Gospel doth not require levitical ceremonies because it teacheth us to purchaise remission of sins freely and pronounceth us justified by mercy for Christ's sake, not for any service or our works.  
The fourth teacheth what is to be judged of ecclesiastical ceremonies, which the bishops or other men have instituted. For because in this life certain rites, places and times be necessary, the gospel permitteth customs to be made in the church without uproar and contention.  
Therefore be certain days appointed that the people may know, when they ought to come together, to hear the word of god  
These traditions be tolerable, yet justification is notto be sought in them.   

☞ Unto what thing is this doctrine of Christian liberty profitable?  
☞ Unto many things. For if this doctrine be not in the church there ensue many discommodites.  
first the justification of faith is blinded and blotted out that is to say, when the benefit of Christ is attributed unto traditions, that is when men esteem themselves to deserve remission of sins, & be pronounced ryghtuousse for such rites & customs by the which persuasions consciences do fall into desperation, and they lose the true knowledge of faith and of Christ.  
The second, the unlearned feigning such outward observations and rites to be true worshipping and and service of God, and true perfection, when perfection is never the less, fear, faith, love, and the works of our vocation.  
The third the concord of churches is confounded as it is of the easter.  
The fourth. If consciences esteem those rites to be necessary they can never rest. For who ever hath observed all men's traditions, whereof such sums, so many books have been written that they can not well be numbered.   

☞ But thou sayest, obedience is necessary, although the powers do abuse the right. For ☞ Christ saith: upon the chair of Moses sit the Scribes and Phariseis etc. ☞ What soever they shall command you, do it.  
In things which pertain unto god's law, the conscience must necessarily obey the Pastors according unto this: he which heareth you, heareth me. But in Ecclesiastical traditions, it ought so to obey, that it avoid offensions, and that justification be not sought in them, nor the opinion of necessity be added thereto. But when ungodly things be commanded or taught, them is the rule of the Apostles to be followed, God must rather be obeyed then men.   

☞ But what say ye of the ceremonies, which be instituted of Christ?  
¶ They must be observed, because they have the commandment of God. And yet the liberty of the gospel teacheth, that we be not justified with ceremonies without faith, also that necessity doth excuse us if we have impediment whereby we can not use them, as if by some chance a certain man could not obtain baptism, yet if he should believe steadfastly in Christ he should be saved without the ceremony.    

¶ Of Counsels.  

☞ Be counsels taught in the Gospel by Christ or no?  
SOme have feigned councils to be in the Gospel of not revenging, of poverty, of virginity, of chastity. Then after said they that those works were perfectness. But these opinions be full of errors & superstition. For the law of God is one which containeth nothing but precepts, and Christ's long sermon, Matthew, v. is nothing else then the enterpreting of the awe. For Christ's purpose is, to declare the perfect obedience that is required in the law Wherefore when he forbiddeth hatred, concupiscence desi●e of vengeance, he bringeth in no new councils, but he expoundeth the very law of God and doth teach the precepts. He threateneth also everlasteing punishment. He which is angry (sayeth he) with his brother, he is accused of iudgemet. Also who so ever seeth a woman, for to desire her, he hath committed adultery already in his heart.    

¶ Of Revenging:  

☞ What commandeth he of revenging?  
HE forbiddeth private revenging, that is desire of revenging, and that which is without the authority of the officers, he doth not inhibit common revenging which is exercised by the officers. For the Gospel doth not abolish rulars or magistrates. But rather confirm them. Rome. xiii. Therefore this sediouse opinion which teacheth that there is a counsel of revenging, is to be rejected.  
And we must wisely make difference between open and private revenging: for the Lord sayeth give me the vengeance & I shall recompense.   

☞ But what of this sentence? is it lawful to resist force with force?  
❧ The Gospel doth not resist this saying. For to resist force with force belongeth unto the law of nature, if it be rightly understanded, for it must be applied unto the common revenging, that is unto the office of the rulers.  
So the rulers do resist force by force when they drive away theft and robbery with harnais & sword For wherefore should rulars be necessary if we should privately every one exercise revenging?    

Of Poverty.  

☞ What commandeth it of poverty?  
THe Gospel doth neither commmaund, nor yet counsel any man to forsake his goods or confer & use all things commonly, but rather alloweth politic ordeynynges, and division or propriety of goods.  
But the Gospel commandeth to help them which be poor and needy, leberally and it promiseth great rewards both bodily and gostli for such liberality, as Christ sayeth: give and it shall be given unto you. And▪ two. Corhint. ix. He which soweth scarsli, he shall reap scarcely. etc. Solomon proverbs .v. doth excellently set forth and describe a great part of house ruling, drink (saith he) water out of thine own fountains, and thy fountains shall be derived, & the rivers shall run into the streets. Be thou alone the master of them, & none other with the. Solomon will, that every one give unto the needful of the fruits of his farm hold, but so that he keep still his farm hold, lest he be brought unto beggerry. So Paul commandeth to give, so that we make not ourself poor and that slogardes shall not misuse our liberality. To be short, many testimonies do confirm propriety of goods. For it is lawful to possess riches, as Christ and Paul testify.   

☞ What is poverty?  
¶ Poverty is not beggary. For that in them which be Idle and strong is sin ii Thessa. iii. He which laboureth not, shall not eat. But the poverty of the gospel is spiritual, that is to keep our goods which god hath lent us without covetousness, without pride, that is to say, without confidence of our riches, without ungodliness, that is when we be in jeopardy for the gospel sake, that we will rather lose our goods, than forsake the gospel, so was Abraham, job, David & many other more poor in spirit, although they did possess great riches. poverty containeth patience, that is to say, when our riches be withdrawn from us, or perish by any chance, that we be not angry with god, nor yet do any thing against his commandment, but that we suffer this injury or chance with an equal mind for the love of god.   

☞ How many kinds of forsaking of riches be there?  
¶ Two. The one is by our election without the commandment of God, and without vocation. This forsaking of riches is not the worshipping of God. Mathewe xv. They worship me in vain with the commandments of men. The other is which is commanded of God and is our vocation, as when tyrants compel us either to lose our goods or to forsake the Gospel. This doth Christ praise He that will forsake, faith he, his field, house. etc. for the gospel sake, that is for the acknowledgeinge of the Gospel, he shall receive an hundredth fold. etc. Mark ten To be short, like as he doth not praise them, which forsake their wife and children, or which kill themself, even so doth he not praise them which forsake their patrimony, without the commandment of God.    

¶ Of Chastity.  

What commandeth it of chastity?  
THe Gospel commandeth not only the chastity of virgins, but also of them which be married. For matrimony is the commandment of God, and all they which have not the gift of chastity are commanded to marry. i Corhinthians. seven For the avoiding of fornication let every man have his wife.   

☞ What is chastity?  
☞ Chastity is not only virginity, but also moderate use of them which be married. Hebr. xiii. marriage is honourable with all men and an undefiled bed, but whoremongers and adulters will the Lord judge.   

☞ Yet Paul sayeth, as concerning virgins I have no commandment of the Lord but I give council. etc.  
¶ paul judgeth not any man rather to deserve justification for virginity, then for marriage. For both they which be married, and virgins must esteem that they be justified by the mercy of God and accepted for Christ's sake, not for the dignity of marriage or virginity.   

☞ Wherefore then do papists prefer single life?  
☞ There hath ever been devilish and fantasticalle spirits, which have denied that marriage was lawful unto Christian men as Tatinus & Hierax. Although papists will not be thought to condemn marriage yet do they deform it very much, for they dream that they do rather deserve remission of sins and justification with their single life, than other men. afterward fain they that single life is perfection of the Gospel, wherein they do greatly err. For there have been many which were married that were as perfect (As Abrahame, Isaac, jacobe, David etc.) as many virgins. Single life is no perfection, but the perfection of the gospel is to acknowledge the in firmite of mankind, and to be afraid, and again to be upholden with faith. In such exercises standeth the perfection of the Gospel, if there be any so to be called,   

☞ Wherefore then doth Paul praise and council virginity and singleness?  
❧ For a politic purpose that is to say, that we may be more ready to learn, to teach & execute the ecclesiastical offices. So Christ praiseth them which be single when he saith. Mat. nineteen. There be also eunuchs, which have gelded themself for the gospel sake, that is, for the cause of learning & teaching. For it is true that Paul sayeth. He which is single, goeth about those things which pertain unto the Lord, that they may please the Lord. Therefore, let virgins search their powers, and labour to live purely & sincereli, let them avoided idleness and riot, and let them be abstinente, that their heart may be occupied with virtue. But they which fall into lusts contrary unto the commandment of God, let them know that god will punish them. For fornicators & adulterers shall not enter into the kingdom of god. Many times for the cause of such: whole common wealths be punished, like as the History of the sodomites and the flood of Noah testifieth. Also god sayeth that he would destroy the Canaanites, for their unsearchable & unclean lusts. Paul sayeth also the punishment of lusts, to be blindness and doting madness. Ro. i. And careless fleshliness, Ephesia four And Oseas sayeth: fornicaon, wine and drunkenness take away the heart. Therefore these feigned and forged virgins be occasion of sin unto many, and the authors of filthy example.    

¶ Of the church  

☞ What is the church?  
IT is the congregation of all them which profess the gospel, and be not excommunicate, where be one with the other, as well good as evil, like as the parable of the net cast into the sea teacheth. Math. xiii. Here upon be also tow bodies of the church described in the scripture, the one is the body of the true church the other of the church of hypocrites   

☞ When did the church begin?  
It is certain that the church did begin in the time of Adam and after Adam, among all them which do profess the Gospel to have remained unto this day & as yet to be with them which profess it   

☞ How many kinds of churches be there?  
¶ Two. The false hypocritical church and the true church.   

☞ Which is the hypocritical church?  
❧ That which fighteth & warreth against the true church like as the jews did pursue, the prophets, than after, Christ. This calleth David the church of the malicious or envious. And Esaias describeth it in these words. Cap xxix. This people draweth nigh unto me with their mouth an honoureth me with their lips: but the heart of them is far from me, but they worship me in vain, teaching the doctrines and precepts of men. This church is set before thy eyes, because all the works, all the service where with it believeth itself to worship god is external, it is the similitude & vision of the true church, with man's traditions in the stead of sincere doctrine worshipping god with mouth and lips only, without the affections of the heart.   

☞ What is the true church?  
☞ It is the congregation of the righteous, which believe truly in Christ & be saynctified by the spirit of Christ. Of this speaketh Paul i Timoth. iii. The church is a pillar or the seat of verity.  
This is called catholic or universal, because it is no man's politic ordinance, appointed unto one place, or certain traditions of men: but it is the spiritual company of the godly, which be dispersed throughout all the world, and yet do they agree at all times in the doctrine of the gospel.  
This church doth Paul declare in these words. Ephesi. v. Christ loved his church or congregation so greatly, that he delivered up him own self for it, that he might sanctify it, cleansed with the laver of water by his word that he might make it glorious unto himself, without spot or wrinkle, and that it should be holy and unreprovable. This church is not visible, but it is believed according unto the article of the creed: I believe the holy catholic church, the communion of saints. Yet hath it certain tokens whereby it is known, that is to say the true word of god, and the lawful use of sacraments, and the keys which it useth in the ministering of the word and sacraments.   

☞ But what is to be judged of them which be excommunicate?  
¶ They which be excommunicate be reckoned no more membres of the church, according unto this. Math. viii. And if he will not hear the church, take thou him for an Ethnic, and publican   

☞ What difference is between the hypocritical church, and the true church?  
☞ How much difference is between the truth and falsehood, between the likeness of truth and the truth itself, between feigned and forged colour, and true natural colour, so much difference is between the hypocritical church and the true.  
¶ It is certain that Hypocrites have the same Gospel and same sacraments. But they be not therewith content, but bring in man's traditions, which they compare with the Gospel, and make them equal with the gospel, and many times do praise it above the Gospel, they do not receive the gospel poorly and sincerely. These believe not in their heart nor yet stand steadfast, but when tempests do rise they fall back and can not stand. Also the Hypocrites do use the sacraments unpurely, making an other head than Christ, whereof they are their righteousness, sanctifying and help. They use the holy ghost none other wise than a cloak wherewith they cover their unclean doctrine, which thing disperseth and troubleth consciences, which in deed is not the work of the holy ghost, which doth gather together and comfort consciences. To be short, the Hypocritical church is a viso, an outward likeness or shadow, false and deceitful, pretended, foleyshe, yet never the less envious and without the knowledge of the true church.    

Of ecclesiastical power.  

☞ What is the key or power of the church?  
Which consisteth in teaching the gospel ministering of the sacraments, and in excommunicating them which be accused of open sins, and absolving them again, when they are absolution. Or it is a certain rule of an household which is not by bodily force, but by the word only.  
For the kingdom of Christ is spiritual, which is not ruled with the sword, weapons, & other things pertaining unto a civil kingdom. For Christ the author of this power of the church and institutor hath delivered all civil governance both from himself because he would not be choose for a king but he conveyeth himself away. From his Apostles, when he sayeth, the princes of the people shall have dominion over them, but so shall not ye.   

☞ How many kinds of ecclesiastical power be there?  
¶ Two, of order, and of jurisdiction.   

What is the power of order?  
¶ It is a commandment of teaching the gospel, & of showing remission of sins, and of ministering the sacraments to one or more. Here is it not lawful to bring in any new doctrine, but the doctrine which was taught of Christ must be set forth like as he commandeth in the last Chapter of Mathewe: teaching them to observe all things, what soever I have commanded you.  
And Paul sayeth, Galath. i. If an angel come from heaven and shall teach you any other gospel than we have taught you, cursed be it.   

☞ What is power of jurisdiction?  
❧ It is the power of excommunicating them which be accused of open crimes, and again of absolving them, if they being converted, do require absolution. This power ought not to be tyrannical, but as christ hath taught Math. xviii. If he will not hear the church, take thou him for an Ethnik. And Paul ii Cor. i. We have no dominion over your faith but we be helpers of your rejoicing.   

☞ What difference is between Ecclesiastical power, and politic power?  
¶ Politic or civil power maketh laws for the defention of bodies, of the division of dominions, of covenants, & of crimes, & it constraineth men with bodily strength. Again, ecclesiastical power doth minister everlasting & spiritual things, that is to say, it hath an heavenvly doctrine, & it constraineth men with the word of God.  
Wherefore it doth not disallow nor abolish civil power, but it doth rather allow it, & subjecteth the bodies of holy men unto it.   

☞ When hath the church received the keys?  
¶ When Christ said unto Peter. Matthew. xvi To the will I give the keys of the kingdom of heaven. And Mathewe xviii What so ever thou shalt bind upon earth, it shall be bound also in heaven. etc. And john twenty Take ye the holy ghost whose sins so ever ye shall forgive. etc.   

☞ Availeth not the ministering of evil ministers?  
¶ Yes it availeth. For the word and sacraments be no ministers, but they belong unto Christ, which if they be rightly ministered, the malice of the minister cannot hurt us. And it is a common saying. The life of the minister doth not change the virtue of the sacraments, the administering of the sacraments is not of no valour although the manners of the ministers be vicious. But this must be understanded of them which be evil not of them which be open blasphemers, none other wise then if they were jews or Turks, unto such aught the church to commit no office.   

☞ Is not obedience due unto ministers of the church?  
¶ Like as obedience is dew unto the word of God: even so is it dew unto them which do ministre it, in so much as belongeth unto the office, as the scripture doth command, he which heareth you, heareth me. Luke ten  
What so ever they shall say, do it. Matthew xxiii. Also obey your rulers. Hebrues xiii.  
These sentences speak of the ministering & they require dew obedience unto the gospel. But they do not constitute a kingdom unto the teachers without th'authority of the gospel. Also obedience is dew unto them in jurisdiction, which they have by the authority of the Gospel, that is to say, in knowing crimes, in hearing the witnesses, in lawful excommunication. etc.    

¶ Of offension.  

☞ What is offension?  
IT is when one giveth occasion of sin or evil example to other men, whereby their minds be troubled, the is to say, affrayed or else enticed unto such like sin. Or it is the depraving or perverting of doctrine, or the good living or the faith & charity of any man.   

❧ How many kinds of offension be there?  
☞ Two, taken, and given.   

☞ What is offension taken?  
¶ It is when Pharisees and hypocrites be offended either with true doctrine or some necessary good work, and they conceive hatred against the gospel, and godly men, like as the Phariseis did hate both the Gospel and the teachers thereof. This pharisaical offence is not to be eschewed, for the commandment doth excuse us. But it must be undertaken that the doctrine is true, certain & profitable unto the church. For it is the most grievous sin, to trouble the church of god with evil, uncertain and unprofitable disputations:   

☞ give exemples?  
¶ The Phariseis & scribes were offended when Christ did heal sick men upon the sabbath, when his disciples did not wash their hands, when they did pluck of ears of corn. Even so be our hypocrites offended because we will not suffer them to conjure water salt, wyllowe vows, herbs and such like trifles etc. Here doth God's commandment excuse the Godly, for they be commanded of God, to teach wholesome and true doctrine. Also necessary works of mercy, whereby they which need may be helped. This commandment must be plainly obeyed, nor hypocritical fellows are not to be regarded according unto this: we must rather obey God then men.   

☞ What is offence given?  
¶ It is ungodly doctrine or evil example which annoyeth other, either because they do follow it, or because men be afraid from the gospel. All ungodly doctrines, men's traditions, which can not be observed without sin: be of this kind of offensions. Christ doth threaten the author of such offensions.  
Mathewe xviii Woe be unto the man by whom offension doth come. Therefore these offensions ought with all diligence to ve eschewed lest we be either authors or maintainers of ungodly doctrine or followers of ungodly service or worshippings.   

☞ But what is to be done in indifferent things?  
¶ Here is the rule of Paul to be observed, as concerning the use of liberty (for so commmaundeth he them which be learned, Ro. xiiii. receive ye him which is weak in faith. Iten, let all be done for the edification. For we must not use our liberty among them which have not as yet heard the gospel, or among the brethren which be not as yet well confirmed, but the example of Paul must be followed. I am made weak sayeth he to them which be weak. Item. If meat offend my brother, I will never eat flesh. But where the Gospel is declared, and the church meetly well confirmed, the painful observing of unprofitable traditions is not to be required. For Paul, because he would show an example of liberty: would not circumcise Titus.  
works whereunto Godly promises be made, then may many sacraments be found, as prayer shall be a sacrament, for it is a certain work of ours, and it hath excellent promises. john xvi  
What so ever ye shall axe the father in my name, he will give it you. But adversities and alms deeds shall also be sacraments because they be works annorned with Godly promises. As, give and it shall be given unto you. Also by much tribulation must we enter into the kingdom of heaven. So the office of rulers, and marriage be eternal things anourned with the word of God and promises.  
But if we call sacraments, ceremonies or customs instituted in the Gospel, properly belonging unto the chief promise in the Gospel, that is remission of sins: there be two sacraments only, baptism, and the supper of the Lord.   

☞ Be there not diverse opinions concerning the sacraments?  
¶ Yes. For there be three opinions.  
first schoolmen do feign that men using the Sacraments of the new Testament be justified by the work which is wrought. This opinion is to be hissed out, for it is against justification of faith. For they judge a man to be justified by the use of the said ceremony, although he do not believe, nor yet have so much as one good intention of the heart, so that he be not letted with this hindrance, that is to say, the actual purpose of mortal sin.  
second, other some do hold that the sacraments be not tokens of the will of God toward us, but only tokens of our profession, for we must have certain tokens, whereby we may be known from other people which be no christians, like as a cowl maketh a monk to be known from other men.  
Thirdly therefore, the true sentence and meaning of the scripture is that the Sacraments of the new testament be visible tokens of the will of God toward us, appearing before our eyes: to the intent they should admonish us to believe the promise which is set forth in the Gospel. Saint Austen sayeth. Sacramentum is a visible word, that is to say, like as the word is a certain token, which is received in the ears, so is the Sacrament a show or picture which is set before the eyes. Like as the word is an instrument whereby the holy ghost taketh effect as Paul saith. Roma i So by the sacraments the holy ghost taketh effect, when they be received with faith, for they do admonish and move us to believe, like as the word doth.   

☞ Wherefore hath Christ instituted sacraments?  
¶ For our infirmity. For the mind of man after Adam's fall is so weak and feeble that it can not believe the plain word. Therefore Christ moved with our infirmity, did give unto his word tokens, whereby he might heal our infirmity, and that by a certain mutual agreeing of the word and tokens, we should be led unto faith toward the promises of God, as saint Austen witnesseth where he sayeth: man before his sin did see God, under stand him and believe him. After his sin committed man can not see nor perceive God unless he be helped with a certain mean.  
For these causes is the word of God given according unto this sentence: let the word and the element come together and so let the sacrament be made.    

¶ Of Baptism.  

☞ What is Baptism?  
IT is a token or ceremony instituted of Christ, that is to say, to be washed with water and pronouncing of the words which be ordained for the same purpose, that it may testify us to be received of God and reconciled unto God.   

☞ Where is Baptism instituted?  
¶ Mathewe, & Mark the last Chapter. Ye going into all the world, teach all people baptizing them in the name of the father and the son and the holy ghost. He which will believe and is baptized, he shallbe saved.   

☞ For what purpose is it instituted?  
☞ That we may steadfastly believe our sins to be forgiven us. For baptism is a testimony and token of remission of sins and giving of the holy ghost. For this cause old authors called sacraments also tokens of grace or favour, that is to say tokens of the will of God toward us. For when we be baptized, the promise of God is written in our bodies.   

¶ What doth baptism signify?  
¶ repentance and remission of sins, or as saint Paul sayeth a regeneration or new birth, for the dipping into the water, signieth the old man to be mortified with sin, the coming up again or deliverance out of the water, signifieth the new man to be washed and cleansed and reconciled unto God the father, the son and the holy ghost.  
For the father receiveth the for his sons sake and doth promise unto thee, the holy ghost, wherewith he will give the life and sanctify the.   

☞ What is the use of Baptism?  
❧ That we may judge throughout aloure life, that remission of sins and reconciling is set forth and given unto us. For although we do fall, yet unto them which do amend their living, the covenant which we promised unto God in time paste availeth and looseth not the virtue, because the Gospel testifieth that they which do amend be forgiven.   

☞ May baptism be received again or no?  
❧ The token ought not to be received or taken again for the receiving of the ceremony again availeth nothing. And the token once received is a perpetual note, and a perpetual testimony. Like as circumcision once done, was a perpetual witness of the bond of God, written in the bodies of them which were circumcised. Moreover we ought to exercise the faith of this covenant with oft calling it to remembrance and keep it so long as we live. Therefore it is said, that repentance is nothing else, but remembrance of our Baptism.   

☞ What difference is between the baptism of john and of the Apostles?  
¶ Goeth the Baptisms be the office and ministery of the new testament, and require faith in Christ. The baptism of john did testify that Christ should come.  
The Baptism of the Apostles testified that he was come, and by that faith were as well they which john baptized, as they which were baptized of the Apostles, sanctified and saved.  
But that john sayeth I baptize in water unto repentance, but he which shall come after me will baptize with the holy ghost. etc. He maketh no difference between the offices or ceremonies but between the persons of the ministers & the person of Christ. For he testifieth that Christ is the Lord, whereby that baptism is virtuous, which would give the holy ghost and everlasting life, and he professeth himself to be a ministre which giveth only the outward sign, and preacheth the word.    

¶ Of the baptism of Infant's proving that children ought to be baptized.  
first Christ saith john iii Unless a man be renewed by water & the holy ghost he can not enter into the kingdom of God. This sentence is universal, and it testifieth that all which shallbe saved aught to be renewed with water, that is to say, to be baptized therefore childer must be baptized also, that they may be saved.  
❧ second, of the tradition of the Apostles. For so writeth Origen upon the sixth Chapter unto the Rom. The church received a tradition of the apostles, to ministre baptism also unto childer. For they, unto whom the secrets of the mysteries of God was committed, did know, that there was natural filthiness of sin in all men which ought to be abolished by water & the spirit. So doth Cyprian & Austen prove the baptizing of childer.  
¶ Third by the reason which is brought out of the scripture. It is certain the kingdom of God and promise of the Gospel to pertain unto childer. But without the church is no salvation. Therefore childer must be grafted and planted into the church, and the token must be ministered unto them which may testify that the promise belongeth unto them. The mayor is certain for Christ saith: let the children come unto me for unto such belongeth the kingdom of heaven. Also it is not my father's will which is in heaven that one of these little onhis shall perish Also, the angels of them do ever see the face of the father The minor is manifest. For there is no salvation without the church, where neither the word nor yet the sacraments be ministered. For the church is the kingdom of Christ, in the which christ is effectually by his word and sacraments. Therefore the conclusion followeth, that childer ought to be baptized, that they receiving the sign, may be made membres of the church, and that God may give unto them his promise.  

☞ But the anabaptists object, saying. Seeing children do not understand the word they can not believe, wherefore the Sacraments do not profects them.  
☞ Against this argument first of all must we set the example of the Infants which were circumcised, which also did not understand the word and yet availed the covenant, or bond, and God did receive them for his promise sake.  
¶ secondarily, we must answer, although they do not understand the word, yet is it certain that God taketh effect in them, according unto this: unless a man be renewed by water etc. Nor it belongeth not to us, to search how God doth work in them. It is enough to know, that the kingdom of God doth certainly pertain unto childer. Whereupon it followeth, that God taketh effect in them.    

¶ Of the Supper of the Lord.  

☞ What is the lords supper?  
THe supper of the Lord is a sacrament of Christ's body and blood, wherein is called into remembrance, the offering up of Christ's body, and the shedding of his blood for us, wherein also Christian men give thanks to all mighty God for their redemption.   

☞ By how many names is this sacrament named?  
❧ The scripture calleth it the supper of the Lord, the communion, a Testament and it is called of the doctors Eucharistia & Sinaris.   

¶ Wherefore is it called the supper of the lord?  
❧ Because like as in an other common suppers, bread and wine do nourish & strengthen men's bodies: so Christ which is the heavenly bread in this his supper nourisheth, comforteth, strenghtheneth and cherisheth our souls.   

☞ Why is it called a Testament?  
¶ Because remission of all our sins is promised unto us in it thorough the blood of Christ.   

☞ Why is it called communion?  
Because it teacheth us that we ought all to be in love and charity, and members of one body whereof Christ is the head.   

☞ Why is it called Eucharistia?  
Because we ought to magnify his death, and give thanks all together for our redemption.   

☞ say the words of the lords supper.  
¶ Our Lord jesus Christ in that same night wherein he was betrayed, did take bread, and when he had given thanks, he broke it and gave it unto his disciples, saying. Take and eat. this is my body, which is given for you. This do in my remembrance,  
In like manner the cup also after he had supped, and when he had given thanks, he did give it unto them, saying, drink all of this. This cup is the new testament in my blood, which is shed for you, and for many in remission of sins, do this, how oft so ever ye shall drink it in the remembrance of me.   

What is the principal end of this supper?  
¶ The principal end of this supper is, that it may be a token of the promise of Christ toward us, monishing us and testifying that the benefits of Christ be given unto us, and therefore it availeth to stir up and confirm our faith.  
There be also other ends that is to say, thanksgiving, for so great a benefit. Also that we may be provoked unto good works and to eschew sin, because we hear now that we be made membres of Christ's body, and that Christ will take effect in us. Also the fruit of love & charity must follow that we one toward an other do the offices of love as common members of Christ's body.   

☞ What is the wholesome use of this supper?  
¶ When we having faith do use it, whereby we believe that the benefits of Christ do truly come unto us that is to say, remission of sins and that we be truly grafted in Christ, and that he will take effect in us, as in his own membres. This believe causeth the use of this Sacrament to be wholesome unto us, and it comforteth our consciences. And the use of this Ceremony doth not avail without this faith, like as the unlearned do sometime Imagine, themself to purchase remission of sins, by the self work of receiving, that is to say, because they come and do use the Sacrament with other. Like as the Papists taught the Mess to avail by the work which is wrought.   

☞ I reason against the where thou sayests the use of the lords supper to be, to confirm and establish our faith.  
¶ No outward thing but only the holy ghost doth confirm our faith.  
The use of the supper is an outward thing. Therefore by this work our faith is not confirmed.  
I answer unto the maior: It is true that the holy ghost doth only confirm our faith, but he doth use outward tokens, as it were instruments wherewith he doth admonish us, and by them as certain testymonyes and seals doth stir up and confirm our faith, none otherwise then by the word he admonisheth moveth and stirreth up our hearts to believe. etc.   

What is the worthy preparation, and to whom ought this sacrament to be ministered?  
¶ They come and receive it worthily, which doing repentance and being afraid for their sins, do seek comfort believing that their sins be forgiven according unto the promise of Christ, and for the confirmation and establishing of this faith, do use this sacrament, as a witneshing or testimony of remission of sins. And because they must use this sacrament which do repent, therefore the church in time past did drive them from the communion which were open sinners. Nor they ought not to be admitted unto the supper of the Lord, which be manifest and open evil doars, and will do no repentance.   

☞ What difference is between a sacrament and a sacrifice?  
¶ Sacramentum, is a ceremony or token of promission whereby God promiseth or giveth unto us a certain thing. So was circumcision a certain token, whereby God promised that he would receive the circumcised. Baptism is a token, whereby God worketh with us, and receiveth us into grace, and he himself doth in a manner baptize us, for the minister doth baptize in the steed of Christ.  
☞ Sacrificium, is a ceremony, or a work of ours, which we give unto God, whereby we may honour him, that is, that we may testify us to acknowledge him, unto whom we make such obedience, to be true God, and that for that cause we give him such obedience.    

¶ Of sacrifices.  

☞ How many kinds of sacrifices be there?  
TWo. The one is called propiciatorium, that is, which obtaineth mercy and appeaseth the wrath of God. The other is called Eucharisticum, that is to say, of thanks giving.   

❧ What is sacrificiam propiciatorium?  
❧ It is a work which deserveth for other remission of sins and everlasting punishment, or a work reconciling God, or appeasing his wrath for other men, a satisfaction for sin and everlasting death.  
☞ And there is only one sacrifice which deserveth remission of sins, that is to say, the passion or death of Christ. Hebrues ix Certain sacrifices in the law were called propitiatoria, not because they deserve remission of sins before God, but because they did siginifie the sacrifice of Christ, which was to come.   

☞ What is a sacrifice of thanks giving?  
¶ Not that which deserveth remission of sins or reconciling, but it is done of us which be reconciled, that for receiving of remission of sins and for other benefits, we may give thanks unto God with this our obedience.   

☞ Which be sacrifices Eucharistical or of praise?  
¶ In the law were, offerings washings, restoring, first fruits, tithes. etc. Now by faith, preaching of the Gospel, invocation, giving of thanks, confession, the cross, humility, the adversities, afflictions of saints, prayer, also all good works, of holy men. These sacrifices be no satisfactions for them which do them or appliable for other which can deserve for them, buy the work which is wrought remission of sins or reconciling, but they please God for our faith sake.  
Of this kind of sacrifices be there many sentences in the prophets and Psalms. Psalm li  
A trobeled heart is a sacrifice unto god. Psalm xlvi Offer unto God a sacrifice of praise. And Peter sayeth: ye be a kind which is chosen, an holy priesthood that ye may offer spiritual sacrifices. And hebrews xiii By him may we ever offer a sacrifice of praise, the fruit of the lips of them which do acknowledge his name that is to say, invocation, thanksgiving, confession and such like. For in the new Testament the Levitical worshippings and sacrifices be abrogated, and a spiritual worship or service unto God must succeed in the stead of them, that is the righteousness of faith, and the fruit of faith according unto this. The true worshippers shall worship the father in spirit and truth. john four    

¶ Of the cross and adversities.  

☞ What is the crosses  
IT is any adversity given or laid upon us by God, not to the intent he would that we should perish, but that he may call us to repentance, and exercise our faith, or it is any adversity or trouble which chanceth unto us, by the certain counsel & good will of God that thereby the faith of holy men may be proved, the love that they have toward god may be known, and that the godly may be adorned with an excellent and notable deliverance before them which do persecute them. The cross is the fellow or companion of the most faithful word. But adversities as it is said, be sacrifices of praise, yet to be applied for other according unto this of Paul: Every one shall take reward according unto his labour. Also Abacuc ii The righteous shall live by his faith.   

☞ How shall we comfort ourselves in the cross and adversity?  
☞ In all kinds of tribulations must we have in a readiness, four special comforts.  
❧ The first, that we be not punished by chance but by the counsel & sufferance of God. Hereunto belongeth the knowledge of the provision of god. Math. x. One of these little sparrows shall not fall upon the earth without the will of mi father but even all the hears of your head be numbered. And the i of the kings two. the lord doth mortify & revive ¶ secondarily, the god suffereth us not to be punished to the intent we should perish but that he may call us to repentance and exercise out faith So Paul i Cor. xi. when we be judged of the lord we be corrected lest we should be condemned with this world. Also pro. iii. The lord doth chastise him whom he loveth.  
Hebr. xiii. He doth scourge every son which he receiveth. Apo. iii. I chastise them whom I love And David: It is good for me the thou cast me down. And Christ. Blessed be they which morn. Woe be unto you which laughed now etc.  
Thirdly, when we see the ungodly live in all wealth riches and delight, we ourself never the less being cast aways of all men, oppressed with great misery, that therefore we be not angry or take indignation, but that we obey God with an equal mind, knowing that these troubles be not tokens of wraugth or reproving but that we may be made members like unto the image of christ. So Paul. Rom. viii. If we suffer with Christ, we shall reign with him, we must be made like in form unto the Image of the son of God. And Peter sayeth judgement beginneth at the house of David. And Christ sayeth. He which will follow me let him take his cross. And Paul. all that will live godly, shall suffer persecution. And David. They which do sow in sorrow shall reap in joy. etc.  
fourthly that in all these we do receive and keep stedefastelye faith, that is to say, that God will be present with us, and help us, and for his wisdom and goodness, will once deliver us. And in this faith is god to be called upon, for we be oft punished of God, that we may have occasion of exercising our faith & invocation. And by this occasion the knowledge of God is more excellent, and it encreasethe in us, as the example of king Manasses doth teach. That the lord is god, Which knowledge of god in idleness, and pleasure and prosperity is forgotten Like as the example of the children of Israel doth teach. The people did site to eat and to drink, and did rise up to play.   

Wherefore doth the scripture so diligently set forth and entreat these comforts?  
☞ That we may accustom our minds unto true repentance and that we may learn to suffer adversities, and erercise our obedience and faith, & specially that we may repress the affections of the mind, when we be provoked with wrong, we fall into desire of revenging. So Esaias. In silence and hope shall thy strength be. And Christ saith. In your patience shall ye possess your hearts Luke xxi   

¶ What is true patience  
☞ Not only to obey God in adversities, but also to over come the indignation of nature which is feeble, or eyes certainly to resist it. And this virtue is necessary in the church and the common wealth, that is to say, to forgive private wrongs for the tranquillity of the common wealth, lest contentions be stirred up in the church. Let us esteem rather that we ought to suffer adversities, then trouble the quietness of the common wealth for private injury done unto us.   

But what evil worketh impatience?  
☞ It is angry with God, and it doth expel, first obedience, and then after faith out of the hearts Therefore in great adversities many be altogether blasphemers, and they seek for counceles against the commandment of God, like as Saul did axe counsel of a witch Also the sorrow of injury engendereth hatred, and doth provoke unto revenging. Of the which thing ariseth, not only private discords, but also sedysions and strife in the common wealth. Also herysies, and many other evils. These must be far from a christian man.    

¶ Of humiliation or Lowliness  

☞ What is humiliation?  
Humiliation or making low, is the true fear of God, toward God, whereby consciences affrayed with the judgement of God, cast away all confidence of their own power, of their own wisdom or righteousness. We have an example in David, when he was chidden of Nathan the prophet, he perceived his sin, not trusting that he could pease the wrath of god by his own righteousness When he died see that he was expelled out of his kingdom, he did know that it was by the counsel of God, therefore he did not trust that he was able to keep the kingdom with his own power or wisdom.  
Of this lowelines is mention made. isaiah lxvi Upon whom shall my spirit rest, but upon him which is lowly. And Christ. Blessed be the humble. Therefore they which be lowly be heard of God Psalm. Ci. He hath looked upon the prayer of the lowly. etc. They be exalted of god, Luke i He hath deposed the mighty from their seat, and hath exalted the humble.  
The humiliation of Monks, which they have feigned in outward virtues and ceremonies, is plainly Hypocrisy, and it may rather be called pride.    

¶ Of prayer  

☞ What is prayer?  
IT is a petition of a certain thing of God, with the affection of the heart and with faith and thanks giving unto God for the benefits received. Therefore to pray is to speak with God and to desire some thing upon him.   

☞ How many kinds of prayer be there?  
☞ Two. Invocation or yrayer, and thanks giving.   

❧ What is invocation?  
It is whereby God is called upon in any thing, or whereby a certain thing is axed of God.  
Hereunto belong psalms which be prayers.   

How many things be required in invocation or prayer,  
Four, The commandment of god the promise, faith and the thing which is desired.   

❧ What is the first?  
The authority of god's commandment, which commandeth us to pray and call upon god. let us learn, that to swear buy the name of God, to steal to commit adultery. etc. be not only sins, but also that it is sin not to pray, not to require something of god not to look for help in peerless, not to give thanks for the benefits received.  
Also it is not in our choice to pray or not to pray, but it is a necessary work commanded of God.   

But thou wilt say, my misbelue & my unworthiness doth affray me?  
When misbelieve tempteth the resist it with the word of God Math. seven. Are & it shallbe given you, for every on which asketh receiveth. And Psalm xlix Call upon me in the day of thy tribulation, and I shall hear the. etc.  
But when thy unworthiness accuseth the thou shalt remember that the authority of gods commandment ought not to be denied for our unworthiness. It were surely a great madness, to dispute as concerning the other commandments, that we would not abstain from theft, murder, adultery. etc. because we be not worthy to obei god. What housefather commanding his servant to do a lawful work, would receive such an excuse, if he should answer that he were not worthy to obei him?   

What is the second?  
❧ The promise of God which testyfyethe that our prays be heard, john xvi I say verily unto you, what so ever ye shall axe my father in my name, he will give it you. And Luke xi  
How much more will your father which is in heaven, give the holy ghost unto them which desire him. Taulerus sayeth that the heart of man can never be so desirous to take, but God is much more desirous to give. For he is true, and keepeth his promise.   

☞ What is the third?  
☞ sayeth that is to say, that we believe our sins to be forgiven us, and our prayers acceptable unto god, and that they be heard for Christ's sake, and not to be in vain, but either to purchase deliverance from the present peril or mytgating, or some oher good thing. In present bells we must make this condition. If it do not displease god, if he judge that it be profitable for us like as David did ii of the kings, xv. If I can find grace in the eyes of the Lord, he will bring me again, But if he shall say, I am not content with thee, I am ready, let him do as he thinketh good. So the leper, Math viii. Lord if thou wilt thou cast make me clean. And Christ sayeth. Father if it be possible, let this cup pass from me, never the less not as I will. etc.  
Therefore we ought not to prescribe unto God the manner, nor yet the time of our deliverance but like as paul sayeth. That God doth more for, us than we either desire or understand. More over our faith must not wax faint, when those things which we axe be not by and by granted, as though God would not hear our prayers, but we must know that our sayeth is exercised with such prolonging.  
Like as God did promise a son unto Abraham, yet he provokeinge Abrahames faith, would not fulfil his promise until his extreme age.   

☞ What is the fourth?  
☞ The thing which is axed. For our prayer ought not to be a vain blattering. But we must either axe something of god or eyes give him thanks for some benefit received.   

☞ What is to be axed of him?  
☞ The Scripture doth command us to axe spiritual and bodily benefits private things and common things which be present and those which be to come. Also we be commanded to pray for the church, that it may be delivered from errors & ungodliness, and from evil examples, that thereby more may obey the Gospel and so be saved. Paul commandeth us to pray for kings and rulers, that God may grant us peace. Also we be commanded to pray for our living and other bodily necessaries. Like as the prayer of the Lord doth contain all these.    

Of the lords prayer  

☞ What is the prayer of the Lord?  
¶ It is a brief form of praying which Christ taught his disciples and all faithful men. Matthew vi When ye pray say thus  
over father which art in heaven. hallowed be thy name.  
Thy kingdom come  
Thy will be done in earth as it is in heaven.  
give us this day our daily bread.  
And forgive us our trespasses, as we forgive them that trespass against us.  
And lead us not into temptation. But deliver us from evil, So be it.  
The preface is the title. For we call god our father, dwelling in heaven where we look for no earthly heritage, but for heavenvly joys and everlasting life.  
The first petition praeth for the glory of God for the doctrine and going forth of the gospel, that is to say, that the name of god may be declared seat fourth and praised among all people. For it is great ungodliness, that the name and honour of our works and creatures should be preferred before the glory of god.  
The second petition prayeth for the virtue of the gospel and for our governance, that is to say that God would witsaffe to begin his kingdom among us buy the virtue of the holy ghost. And that the kingdom of the devil may be confounded and broken.  
The third petition prayeth that here in erath all pastors, Rulars and subjects, may do that which is acceptable unto god. Like as the Angels in heaven do never resist his will.  
These three petitions belong unto the glory of god, these which follow do declare our wretchedness and miseries  
The fourth prayeth for our living, peace, defending against our adversaries, good fortune in doing our business, bringing up of children, to be short all commodities belonging to this present life necessary as well for the soul as the body.  
The first petition prayeth that our sins may be forgiven us, and that to be certain, if we will forgive other. For to the intent we should certainly know that God will forgive us, he setteth this work before us, that is to say, that we forgive them which do fault unto us Wherefore this petition teacheth that in every prayer we ought to have faith of remission of sins, and that we must take Christ for our mediator.  
The sixth petition prayeth that we be not drawn buy the craft and subtelti of the devil unto ungodliness and other mischief, lest at the length we, taken in such traps, may fall into desperation The seventh petition prayeth, for the deliverance from sin and wretchedness, from the myseryees of this present life and that everlasting life and righteousness may be given us.  
The conclusion Amen, is a certification of the heart and conscience, that we should believe us to be heard of the father.    

¶ Of the office of Rulers.  

☞ What is the office of Rulers?  
IT is a godly ordinance ordained of god, for keeping of good order and peace, to punish evil doors, and save them which be innocentes, where unto obedience is dew, not only, for the avoiding of their oath but also for conscience. Or more briefly so. It is every lawful power, ordained among men by god, for the maintenance of the good and the punishment of the evil, and to judge according unto right and equalness. Rom. viii.   

❧ What is a tyrant?  
He is an evil and unequalle officer which ruleth not according unto the laws, but after his own unright desires and malice   

☞ Is the office of rulers grounded upon holy scripture or no?  
Yes verily. As well in the old as new testament. Gene. viii. Who so ever shall shed man's blood his blood shallbe also shed. And Exod. xxi. If any man do purposely kill his neighbour thou shalt pull him from mine altar, that he may die.  
Rome xiii Let every soul be obedient unto the superior power for there is no power, but it is of God. etc.  
i. Peter ii Be ye subject unto all rulars which be created among men for the love of god, either unto the king, as most excellent or unto captains as they which be sent of him.  
Math. xxvi. Christ said unto Peter: he which striketh with the sword shall perish with the sword. And Luke iii john baptist sayeth unto the soldiers, do no man wrong, but be comment with your wages.   

☞ Is then the office of Rulers, the ordinance of God?  
Yes, The good creature of God. and a thing not only permitted of god, as those things which be evil are said to be permitted. As war pestilence. et cetera. But a thing allowed by the word of God, instituted & ordained of god, like as the movyngs of the heavens & celestial bodies be ordained of god, and other creatures.   

☞ Wherefore then do so many ungodly and jewel persons spoil & hold offices & Empies'?  
¶ There must difference be made between the persons and the office The office is the work of God & remaineth, although the persons do abuse the ordinance of God. Like as Nero julianus, & such like.   

☞ Unto what things must the Rulers have respect?  
¶ Unto God, unto their self, and unto their Subjects.   

☞ Wherefore unto God?  
¶ That they may know what is their duty, & what God doth requiere of them, For he requireth four things of them.  
first, the knowledge of God, that is to say, that they ought to know him to be God, in whose hand all powers of the earth be, which giveth the kingdoms from one unto an other, and doth constitute Empires, like as Moses saith, Deut x. David i Paralip thirty. Daniel. four The king of Babylon did not acknowledge the Lord to be God, therefore was he driven out of his kingdom.  
Secondarily the fear of God, that they may fear God in all things, and walk diligentli in his ways. So doth Moses exhort. Deut. xvii. And Psalm. ii And Psa. lxxxii. Pharaoh the king of Egypt, because he would not fear the lord God, was stricken with ten plagues, & at the length drowned in the sea Saul despising the commandment of God, was casten out of the kingdom.  
Thirdly, wisdom which they may obtain of God, like as Solomon iii Reg iii. Psal. two. Be ye learned which judge the earth.  
Fourthly, judgement & justice that they may judge that which is right upon the earth. So Moses Exod. xxiii. Hier. xxii. Deut. xvi. Esai. x Sap. vi. Achab the king of Israel, because he exercised unrighttuousnes, against Naboth, was corrected of the lord. iii. Of kings the last chap Camoises the king of the Persians, Caused the false judge to be slain, in an example of fear unto all other judges.   

Wherefore unto their self?  
¶ That they may know where they should seek comfort in adversities, and that they be not able to rule all things right in the common wealth without the help of God, against so great power of the devil which ever goeth about to destroy and desperse kingdoms, And this comfort standeth in four things, ¶ first, in vocation, that they may know their self to be laufullly called unto the office of a ruler For this doth specially comfort the conscience in adversities Absolom died an evil death, because he invaded the kingdom of his father, and likewise the king of Munster.  
¶ secondarily, that they may know, god to be the author and leader in this office, and that he useth officers as instruments, & appointeth angels for the governance and safeguard of them, Daniel xii joshua v. judi. two  
☞ Thirdly that they may know God to take Civil justice for the most precious treasure upon earth, in somuch that he witsafe to call the Rulers by this word Elohim, Psalm. lxxxii I have said ye be gods, and that he commandeth to pray for kings and Rulers. i. Timoth. two.  
¶ Fourthly, that they ever have before their eyes, the examples and histories of the old testament, how God hath wonderfully delivered the rulars from present evils. For an example be Abraham, joseph Gedeon, David, Esechias etc.  
¶ Contrary wise how he hath destroyed those which make insurrection against the rulars For an example be Chore, Dathan, Absolome, judas of Galyle, Theudas & the uproar of the husband men   

Wherefore must they have respect unto their subjects?  
¶ That they may know, by what means they ought to rule and govern their subjects in peace & tranquillity. For they must with one eye have a respect unto God, and with the other unto their subjects.  
¶ Beside that, that they take not their subjects as it were brute beasts but as companions, and fellow heirs of everlasting life. Then after, that they defend then which be poor widows, fatherless Children, them which need whose father and judge God testifieth himself to be, & that they know them self also to have a lord in heaven Colo. iii.  
Thirdly, that they promote and defined good men, and correct them which be evil, that they which be good may have peace, them after good bryngging up of youth in learning, and finally Godliness.  
● But they must correct with reason, as it is a common saying that they lose not the more for the less that is to say, that they do not for the cause of the man destroy, a whole city of country. ●t is a proverb He can not be a ruler, which can not dissemble. For an example is David, which would not kill joab the murderer, so long as he lived. And Augustus was wont to say: To war is to catch fish with a golden hook.   

☞ What do the Rulares own unto their subjects? Three things  
first, That they hear with an equal mind widows, fatherless childer, poremen, and judge and promote their cause.  
¶ Second, that they defend their subjects, and keep them in peace that they promote good men, and punish the evil doers & adorn the common wealth with good ordinances and laws.  
☞ Thirdly that they institute & provoke, unto godliness, and the knowledge of god's word. These works do greatly adorn rulars and be acceptable unto god.   

☞ What do the subjects own unto their rulers?  
¶ Three things, tribute, fear, honour and love. Rom. xiii. give that is due unto all men, unto whom tribute, tribute: unto whom fear fear, unto whom honour: honour Be in debt unto no man, but love one another. ¶ Of tribute saith Christ: Mat. xxii. give unto the Emperor that is due unto him Of fear, Prou xxiiii. My son fear the Lord and the king, and have nothing to do with the seditious. Of honour i Pet. two. fear God and honour the king.   

Is the power of Rulers infinite?  
No, for they ought to command or do nothing against the law of god, or the law of nature. They be to blame also when they command any thing against the laws of their kingdom, or against the form of their Empire.  
It was not lawful for Achab to take wrongfully the vineyard of Naboth the citysen against his will. So is it not lawful for princes to withdraw the goods of their citizens so much as they lust and at their own pleasure. For the citizens be Masters of their own goods. And John Baptist saith be content with your wages. etc.  
Wherefore, the place of the kingdoms right or title in Samuel granteth not unmeasurable licence unto princes, But it speaketh of their wages: that is to say it grauntethe them to take wages of the goods of private men for the necessity of the common wealth.   

☞ But what if they shall command any thing against Gods law?  
☞ Then must we answer with the apostles: God must rather be obeyed then men. For an example be Daniel, the three Children, also the Machabies, also the apostles Act four They must rather be monished that they ought to keep, not only the second table, but the first also, that is, that it belongeth not only unto rulars to take care for defending of the tranquillity and peace of their citizens, and to withdraw and expel wrongs from their goods and bodies: but also to keep good order concerning religion.  
Wherefore the rulers must forbid ungodly service, vngodli doctrine Heresies forswearynges, and contention of religion. Like as not only the Kings of Israel did, but also of the Gentiles, Nabuchodonosor and Darius, which made proclamations, wherein they did forbid that ani blasphemi should be spoken against the God of Israel So shall common wealths be truly happy, for God in like manner will defend them, and give them abundance of all goodness as he hath said: I will glorify them which glorify me.   

☞ Be these politic works acceptable unto God?  
¶ Yes, Domestical and politic works of this life, which every one doth according to his vocation, be good works, and in them which be Godly, be the true service of God, for they be works commanded of God, and therefore prophets do oft praise these politic works whereof some be works of mercy commended above facrifices. Esa. i. yseaketh of sacrifices. Who doth require these things of your hands etc. But of such politic works he saith?  
Seek judgement, help them which be oppressed, defend widows etc.  
And he promiseth thereunto rewards. If your sins shall be red as scarlet, they shallbe made as white as snows Ose. vi. I will mercy and no sacrifice. etc.  
And of domestical offices Paul saith i Timo. two. A woman shallbe saved by generation of children etc. Here doth he join faith and the works of vocation.   

☞ Wherefore do hypocrites then so greatli praise monastical works?  
¶ They do impudently and sore, grieve the consciences of many men for the work of Civil life ought to be preferred before monastical works for three causes.  
☞ first, because they be commanded of God and be our vocation ❧ second, They be offices of Love, ordained for the common profit of all men.  
❧ Third, They be in jeopardy of the cross and common adversities, therefore they be exercisynges of faith. Contrariwise, monastical works have no commandment of God or vocation, wherefore they be unprofitable service. Math. xv. They worship me in vain teaching the commandments and doctrines of men. Beside that they which teach these works do not help other, but rather enjoy most pleasant idleness, whose belly is their God. Ron the last chap. Finalli, they will take no pains in the troubles and adversities of the common wealth. etc. Therefore Civil life is much to be preferred before monastical ceremonies and works.    

¶ Of matrimony  

☞ What is matrimony?  
IT is lawful coupelling of man & woman, instituted, universally, for the bringing forth of children and avoiding fornication   

☞ Whose Ordinance is it?  
It is the ordinance of God, for God is the ordainer of Matrimony first by the counsel of God man is created. Gene. i. Let us make a man after the similitude of our own image. secondarily, the woman is also created by the counsel of God. In the same place. It is not good that the man shallbe alone let us make him an helper. etc. And he casting Adam in a sleep, did take a rib. etc. and thereof builded a woman. Thirdly he did bring her unto Adam, and blessed than: Increase and multiply, and fill the earth.   

☞ Between How many may Marriage be made at one time?  
Between two alone  
❧ For Matrimony is the lawful coupling of man and woman And although the examples of the old testament do witness, that Poligamia, or having of many wives was used, perchance for the more increasing of children or● e●mitted for other causes: y●t the new testament doth generally forbid it, Christ being the author, which doth call again matrimony unto the first institution. Math. nineteen He which made man, made them man and woman. Gene. two. They shallbe two in one flesh.   

☞ Where was it instituted?  
In paradise a place most pleasant   

☞ When was it instituted?  
In the beginning of the world, in the time of innocency when there was as yet no sin.   

¶ Wherefore was it instituted?  
¶ first, for the procreation of Children, that mankind might be preserved, Gen. iii. Increase and multiply etc.  
¶ Secondarili, for the avoiding of fornication. i. Corinth. seven. Let every man have his wife, and Every woman her husband  
¶ Thirdly, for the eschewing of Idleness, that is to say, that they which be married should have some thing to do, lest they should sin in idleness.   

¶ What is to be done in matrimony  
¶ Let them which be married put all their trust in God which is the author and institutor of matrimony, Let them live together peaceably and with one heart let them bring up their Children which GOD hath sent them, and their household in the fear and love of God, & let them so use their goods that they do not hurt other men.   

☞ What is to be suffered? What is the cross of marriage?  
After breaking of the commandment God said unto the man. Thou shalt eat thy bread in the sweat of thy brows etc.  
He say unto the woman thou shalt bring forth thy children in sorrow. etc. And yet doth he comfort them in the cross. He say the unto the man whiles thou be returned into earth whereof thou art made. etc. He saith unto the woman: Thou shalt bring forth, but in sorrow. And Paul i Timoth two. The woman shallbe saved buy generation of children, If she will remain in faith.   

☞ May matrimony be dessolued or no?  
¶ No, for Christ saith Math. nineteen. Let man not separat that which God hath coupled. Yet when adultery doth chance, the band of marriage is broken, and that faith which is promised is also broken, wherefore in such case it is lawful to separate, according unto the doctrine of Christ.   

☞ What are to be observed in matrimony?  
¶ The consent of fathers and mothers, or of them which be in their stead Also the consent of the persons which make the contract, Also the laws of nature, Imperial, and the customs of the country. For matrimony pertaineth also unto Civil or politic order. Also let them which be married think, that this kind of life is acceptable unto God, & therefore is it anorned with promises and the word of God. Also with blessings as well bodily as ghostly. Psalm Cxxviii. Thou shalt eat the labours of thy hands, thou shalt be blessed and it shallbe well with the. Thy wife like as a been tree. etc. Also Matrimony is a token of the spiritual Marriage & fellowship which is the church of Christ Ephe. v.   

☞ Is marriage free for all men?  
Yes, before Christ's time, virginity was condemned, nor it was not admitted that any should remain virgins, for the seed which was to come. Because it was uncertain of what woman christ should be borne. And it was the curse of the law, not to bring forth seed in Israel. But now is Matrimony free i Cor. seven. concerning virgins I have no commandment. etc. But Christ doth accept three kinds of gelded men. Math. nineteen. These except, noman ought to be without Marriage.    

¶ Of invocation of Saints.  

☞ Are saints to be called upon for mediators?  
NO, for Paul saith: there is one mediator of God and man, a man jesus Christ i Tim. two. And Roman. viii. jesus Christ which was dead, which also hath risen again, which sitteth at the right hand of his father, which also doth pray for us etc. And i John ii If any man shall sin, we have an advocate with the father jesus Christ, just. By these sentences is the most vain distinction confuted, wherbi the papistes teach that there be two mediators, that is to say, one of Redemption, as Christ: And the other of intercession, as saints.   

☞ Ought the saints to be worsheped?  
¶ No. For Christ saith. Math four Thou shalt worship thy lord God, and him alone, shalt thou serve. And. S. Austen in the book of true religion. Saints are to be honoured for Imitation, not for religion. And we honour Angels with love not with bondage, nor we build not temples for them. For saints will not that we shall worship them so. For they know us, when we be good to be the temples of God. Therefore it is well written, that the Angel did forbid the man to worship him, & told him he should worship God Apoc nineteen. And xxii.  
¶ Chrisostomus vi Homili. De profectu Euangel●… saith: with god we need no patrons, nor much running up and down, to flatter other men But although thou be alone, and have no patron, and if thou wilt thyself pray unto god thou shalt have thy purpose. For god doth not so expressly grant when other do pray for us, as if we should pray ourself, although we abound with much sin. For an example is the woman of Cananye, Math xv.   

☞ Yet by lords and Earls must we goes unto the kings or Princes.  
☞ Ambrose. Rom. i. Doth manifestly confute this similitude saying: like as he is rightly condemned for a traitor, which giveth the honour of a king to an Earl or lord: So be they also worthy to be accused which give the honour due unto the name of God unto any creature, and forsaking the Lord, worship their fellow servants. Now than we make suyt unto the king by his rulars and officers because he is a man, & knoweth not unto whom he hath committed the common wealth. But to obtain the favour of god which knoweth all things we need no forspeaker, but a devout mind.   

☞ How must we then worship saints?  
We must think and speak also, most honourably of saints. For god will without doubt that we shall honour them, whom he his self doth honour. The father doth acknowledge them for his childer. The son calleth them brethren & fellow heirs. The holy ghost calleth them his temple. Therefore he which doth not honour them doth despise Christ in them, and the grace of God, whereby they have attained unto so great holiness and virtue. For what doth he judge of the holy Church, which will not honour, our like members in Christ, which be now set at rest & certified of everlasting health? The old church did celebrate the memoryales of saints, it did thank god for their deliverance, for the grace of god given unto them, and for their blessedness, & for the godly gifts which god did pour into his church by his saints. We see also in saints, what the grace of god can do For when we hear them, which were like unto us, so mightily to have overcome the world & death we should by & by be provoked to conceive the trust of the mercy of god promised in Christ. Then their Examples do inflame us unto emitation, that we pray unto god for such like faith, and follow the virtues of the saints as our vocation and profession is So is our faith in Christ confirmed charity is kindled, Hope of everlasting life is made strong, we remember that they be not lost, but sent before us unto the life of the world to come. Therefore we worship them with such kind of worship and love, as we give unto holy men in this life. But with godly honour we neither worship, nor yet do teach that any other aught to be worshipped but god alone. For the saints their selves, or men, or yet Angels will not suffer that to be given unto them, which they know is due unto god only.    

Of burial  

☞ Whereupon cometh burying of the dead?  
OF the word of god Gen. iii. Thou art ashes & thou shalt be turned into ashes. Because this word. A pha●… in hebreu signifieth earth which is digged up, or ground, like as it is seen, in graves. For this cause this honest Ceremony of burying did ever remain in the synagogue and in the church, & it is a testimony of our faith, that we believe the resurrection of the flesh, and of our love toward our neighbours which be dead, whom we believe not to be lost, but only to be sent before us, nothing doubting but that we shall see all our friends in the day of the lord, and that they and we shall dwell together with Christ for evermore. The gentiles, and specially the Romans, did burn their dead bodies.   

❧ Where must the place of burying be?  
Among our auncytoryes as well jews as Gentiles, burying was without the City. So Abraham did buy a field of Ephrom for the buryieng of his wife Sara, Gene. xxiii. Where also afterwards were buried Abraham, Isaac, jacob, and joseph. So was the young man whom Christ raised from death carried out at the port Naim, Luke vii So Lazarus was buried without Bethania. So likewise the sepulchre of Christ was without Iherusalem, Therefore remained this word Efferrie among latin men that is to say to be carried out.   

☞ How must burial be celebrated?  
¶ Buryeng aught to be religiously handled among christian men for the undeceyveable hope of our resurrection. And the corpse must be carried unto the Sepulchre, of godly men. And when the body is buried, we ought to remember, that we be all dead & damnable thorough Adam Then again that we be all revived in Christ, which hath restored all unto us, which Adam before hath corrupted & lost for he hath been dead for our sins, which he hath all cleansed & purged by his death & hath abolished our death, and he is made resurrection & life unto all them which believe. He which believeth in him, although he shallbe dead, yet shall he live. And every one which liveth & believeth in him, shall never die, john xi Our bodies be members of Christ. Therefore like as God hath raised up Christ our lord, & our head, even so will he raise up us by his power i Corinth. vi.    

¶ Of the rising again of the dead.  

☞ What is the resurrection of the dead?  
IT is wherein at the last day all men shall rise from death, they which be godly unto everlasting life, and they which be ungodly unto everlasting punishment.   

❧ How canst thou prove the resurrection of the dead?  
☞ This article of our faith is counted the best, for whose cause we profess all the other. Therefore the scripture, & specially the new Testament is full of testimonies. And to confirm our minds against. Epicures opinions, and to nourish fear and our faith, it is good to have in a readiness, many testimonies, which may testify, that we shall rise with these same bodies. Math, xxiii. Christ proveth the resurrection of the dead because God hath said, I am the god of Abraham, and the god of Isaac, and the god of jacob. etc. God saith he, is not the god of the dead, but of the living. Therefore it is necessari that holy men which be dead shall rise again with their bodies.  
Also cap. nineteen. He calleth resurrection a regeneration, when these bod●es raised from their graves or sepulchres shallbe renewed. Luke xiiii It shall be restored to the resurrection of the just:  
johan vi This is the will of my father that every one which seth the son & believeth in him, shall have everlasting life, and I will raise him up again in the last day. Rom. viii. If the spirit of him which raised jesus from death, do dwell in you, he will revyne your mortal bodies, for the spirit of him which dwelleth in you. In the same place. But we also having the first fruits of the spirit do long after the election of the children of god among ourselves, looking for the redemption of our bodies. i. Corinth. xv. He doth purposely defend this article thorough out the hole Chap. For he proveth by the resurrection of Christ, that we shall also of necessity rise again. For therefore hath Christ risen that he might overcome and abolish death, and that he might restore anew an everlasting life unto them which believe.  
Like as death, saith he, entered in by man, even so by man is the resurrection of the dead. And like as all be dead in Adam, even so shall all be revived in Christ. two. Cor. iiii Ever carrying about, the dying of jesus christ in our bodies, that the life of jesus might also appear in our bodies If the life of Christ ought to be declared in our bodies, it is necessary that our bodies delivered from death and raised up again, shall live an everlasting life. If we believe the Christ is dead & hath risen again: 
Thessa. two  even so will god bring them with him which have sleped.   

☞ Bring forth witness out of the old Testament.  
Esa. xxv. The face of them which be wrapped in, shallbe devoured in this hill wherewith all people be wrapped, and the covering wherewith all people be coverede, and death shallbe devoured for evermore. The prophet calleth the face of them which be wrapped, death & sin wherein all people be wrapped, for death before God is as it were a wrapping in, wherein all the world is involved, but this wrapping in, in the hill Zion, that is in the church shallbe abolished from the godly, for that is the fruit of the Gospel, that it revive them which be dead. ¶ isaiah. xxvi. The dead shall live, My killed men shall rise. Awake and be merry ye which dwell in dust. etc. Go my people, enter into thy chamber and shit thy doors etc. Esech. xxxvii. Lo, I will open your graves, & bring you out of your sepulchres, mi people etc. job nineteen. I know that my redemere liveth, and in the last day shall I be raised from the earth and I shallbe covered again in my Skin, & in my flesh I shall fe god my saviour.  
¶ To be short this article is contained all over in the promises & examples of the fathers. For because deliverance and gloryfication is promised unto holy men, and yet they nevertheless be in this life punished and in the power of death, therefore it is necessary an other life to remain, wherein they glorified, shall live everlastingly.  
So the epistle unto the Hebrues teacheth, that the fathers of the old testament keeped the faith and believe of resurrection. For in faith be they all dead, not receiving the promises etc. Therefore jacob commanded his children to bury him in the sepulchre of his fathers And joseph commanded his bones to be carried out of Egypt.   

☞ Shall all men rise both good and evil?  
The resurrection of all men shall be one & common, as well of the godly as of the ungodly, but in unlike condition. For the godly shall rise into everlasting life but the ungodly into judgement and everlasting pains.   

☞ Prove that the ungodly shall also rise with there bodies unto punishment?  
☞ john .v. Christ saith: The hour shall come, wherein all they which be in their graves, shall hear the voice of the son of man and they which have done good shall proceed into resurrection of life, but they which have done evil into resurrection of judgement ¶ Daniel xii Many of these which do sleep in the dust of the earth, shall awake. Some into everlasting life, and some into Everlasting reproof that they may se evermore. two Corinth. iiii. We must all appear before the justice seat of Christ, that every one may make account of his own deeds, like as he hath done, whether it be good or evil. Math. x. Fear him which can, cast both the body and the soul into everlasting fire Esai. lxvi. They shall go forth & see the carcases (that is to say the bodies) of men, which have broken my commandments. The worm of them shall not die, and the fire shall not be quenched, and all flesh shallbe full with sight of them.   

☞ How shall the resurrection be?  
¶ Paul i Corinth. xv. In the twinkling of an eye, in the last trumpet, for the trumpet shall blow, and the dead shall arise uncorrupted, & we shallbe changed.   

☞ How shall this alteration be?  
¶ That which is corruptible (saith he) must be made uncorruptible, and that which is mortal must be changed into immortality, but when that which is corruptible shallbe made incorruptible, and that which is mortal shallbe changed into immortality. Then shall the word be fulfilled which is written, death is devoured and swallowed up in the victory.   

☞ How shall they arise?  
Gloriously with all perfection ghostly and bodily. Paul i Corin xv. Doth numbered four gifts of a glorified body, clearness, power or leithweiknes & quickness or readiness. This body saith he, is sown, that is, is buried in the earth in corruption, infamy, infyrmity, a natural body. It shall arise in incorruptiblenes, glory, power a spiritual body.   

☞ Show a figure of the resurrection by the creatures?  
Behold a corn of wheat, which is casten dry into the earth, and it is not revived so that it can not grow, unless it be dead or rotten before. joh. xii. Christ saith: unless the corn of wheat. & ct. The corn is sown into the ground, little, vile an dry, which putrefied in the earth as it were reviving, groweth into a tendregrasse, anon after cometh stalks and then the ears. So shall thy said body, which is buried, at the length arise, but with an unspeakable beauty. For the righteous shall shine in the kingdom of god, as it were the sun.   

☞ But what shall come of them whom the last day shall find yet living in flesh?  
¶ They shall not fall in the hands of them which buri the dead. For Paul saith i Thessa. iiii. We which remain as yet, shallbe also carried up with them which be dead before, into the clouds for the meeting of the lord, in the air, and so shall we ever be with the lord.    

¶ Of the end of the world, of the judgement or the last day of the lord.  

☞ What is the consummation of the world?  
IT is when the state of this world, and the course of times shall pass away, when Summer, winter, day & night shall cease, Gene. x.   

☞ What is the last judgement or the day of the lord?  
It is when the lord jesus Christ in his coming, with great power and majesty, shall give equal & undeniable judgement unto all men according unto their works as well unto the godly, as the ungodly, either unto everlasting life or everlasting punishment.   

☞ How many comings of the lord be there?  
¶ The scripture doth teach us that there be two come of the lord, The first was lowly, when he was incarnate in the shape of a servant, that he might bear our sins. The other shallbe glorious and terrible, when he shall come as the last judge in an unspeakable majesty, in the end of the world, to judge the quick and the dead. Augustinus: Christ did come privily to be judged, He shall come openly also for to judge, Act. x. Christ is ordained of god, the judge of the living and the dead. Act. xvii He hath appointed a day, wherein he will judge the world in equalness.   

How shall he come to judge?  
☞ Visibly in a cloud, like as he hath ascended up. Acts. i And in majesty and glory i Thes. iiii. in the voice of the archangel and in the trumpet of God.   

Wherefore to judge?  
That he may give unto the godly everlasting life both bodily & ghostly, and unto the ungodly punishment and everlasting fire. ¶ What order of the last judgement shall there be? ¶ Certain tokens shall go before the day of judgement, Certain shallbe upon the same day, and certain shall follow.   

What tokens shall go before?  
¶ The Empire of Rome shallbe destroyed, The man of sin shallbe declared, two. Thess. two. Their shall false Christ's rise and false prophets. The church of Christ shall suffer most grievous persecutions Math. xxiiii. Theridamas shallbe tokens in the sun and moan etc. Luke. xxi. The Gospel shallbe preached in the whole world.   

☞ What tokens shall appear upon the same day?  
¶ The coming of Christ shallbe sodden, like as the fleeing of the lightning from the east unto the west. fire shall go before his face Psalm lxxx vi. The tokens of the son of man shall appear in heaven. All dead men shall arise, as well godly as ungodly. Christ will divide the good from the evil and will give the last judgement Matthew xxv   

☞ What token shall follow?  
¶ Visible renewing of the world punishment of the ungodly, life of the godly Everlasting.   

☞ Can the hour and the day of the judgement be known?  
¶ Of that day and hour saith Christ Matthew xxiiii No man knoweth, no not the Angels but mi father alone. And the i Thess. v. The day of the lord like as a thief upon the night So shall it come when they shall say peace & tranquillity, then shall the sodden destruction come upon them.    

¶ Of Everlasting life What is everlasting life?  
IT is the everlasting taste and feeling of grace and the mercy of god, and peace or everlasting joy of conscience, in the hearts of the faithful, Or it is a certain knowledge of god and our lord in jesus Christ, which beginneth here in faith under a sure hope & spirit, & it shallbe openly declared after this life unto everlasting joys and an immortal heritage. more briefly so. Everlasting life is to know the true god, and jesus Christ whom he hath sent, joh. xvii  

☞ What is everlasting death?  
☞ It is everlasting sorrow and fear of conscience for the wrath of god.   

☞ Who hath promised everlasting life?  
¶ Christ our lord.   

¶ Unto whom?  
¶ Unto them which believe. For so hath he said. joh. iii. He which believeth in the son of god hath everlasting life, but he which doth not believe in the son, he shall not see life, but the wrath of god tarrieth upon him. john .v. Vereli verily I say unto you he which heareth my word, and believeth in him which hath sent me, he hath everlasting life, and he shall not come into judgement, but he shall pass from death into life.   

¶ Which be the effects and virtues of everlasting life?  
¶ Not to feel any more sin & death, but to have everlasting joys and gladness. isaiah. xxv. And death shallbe utterly devoured, and god shall wipe all tears from the eyes of them, and there shallbe no more death, nor sorrow, nor Crying etc. Apoc. xxi. Esa. lxv ●o I create new heavens, and they which were before shallbe no more remembered, nor yet ascend into your hearts, but ye shall rejoice & be merry for evermore in those which I create. Because lo I create Iherusalem, gladness and the people of it rejoice, and they shallbe merry in Iherusalem, and I will rejoice in my people, and the voice of weeping & wailing, and the voice of crying shallbe heard no more in it etc. Also Chap. li. They which be redeemed of the lord, shall return and come praising into Zion and everlasting joys upon their heads. They shall rejoice and be merry, and sorrow and morning shallbe abolished. Psal. iiii. Poor men shall eat & be satisfied and they shall praise the lord which do seek for him, and their hearts shall live for Evermore. Psalm four They shall abound with corn & wine. But I will sleep and take rest, because thou lord dost make my dwelling place sure. isaiah. lxiiii. There is no eye which seeth, but thou alone O God what thou hast prepared unto them which love the.  
¶ These testimonies do declare that everlasting life is such estate, wherein we be delivered from sin and death, and from all miseries and wretchedness, shall live in everlasting light the true knowledge of god and shall have everlasting joys and everlasting mirth. Which god grant unto us for the love of his son jesus Christ, which liveth and reigneth with the father and the holy ghost, blessed above all things for ever more Amen. ☞ * ☜    

❧ Imprinted at London by john Day and William Seres, dwelling in Sepulchres Parish at the sign of the Resurrection a little above Holborn Conduit.  
☞ M.D. xlviii. the .v. of October.  
❧ Cum gratia & privilegio ad imprimendum solum.