¶
What
is
a
pastoure
of
the
church
?
HE
is
a
personne
whych
is
called
Lawfullye
,
by
the
authoritye
and
commaundemente
of
God
,
vnto
the
Cure
of
soules
of
the
congregation
,
whyche
is
commytted
vnto
hym
:
to
teache
the
doctryne
of
the
gospell
,
vnto
it
,
and
minister
the
sacramentes
.
☞
What
is
the
office
of
a
pastoure
?
¶
It
is
to
rule
and
gouerne
fayethfullye
the
churche
whyche
is
commytted
vnto
hys
charge
,
wyth
the
ministringe
of
the
word
and
sacramentes
,
and
to
holde
oute
and
expell
false
doctrine
and
offensions
.
Of
this
office
commaundeth
.
Paulus
.
Act.
xx
.
Take
hede
to
youre selfe
and
the
whole
stocke
,
wher
in
the
holi
gost
hath
set
you
,
to
fede
the
churche
of
God
.
☞
What
is
required
in
a
pastoure
that
he
be
apt
?
☞
Fyrste
of
all
that
he
haue
vocacion
and
commaundement
.
Secondarily
that
he
be
ryghtly
instituted
in
the
doctrine
of
the
Gospell
,
and
knowe
a
certayne
forme
of
christen
doctryne
out
of
the
holye
scripture
,
that
he
maye
teache
and
set
forth
it
purelye
sincerlye
,
and
euidentlye
.
Lyke
as
Paule
commaundeth
a
byshoppe
to
be
Didactum
,
that
is
to
saye
apte
to
teache
,
and
he
commaundeth
Timotheus
to
holde
a
certayne
forme
of
holsume
doctryne
.
Thirdly
,
that
in
teachynge
he
gyue
credence
and
wysdome
,
and
knowledge
,
accordynge
vnto
the
doctryne
of
Paule
to
deuide
perfectly
the
doctrine
of
godlynes
.
And
that
in
settynge
forth
the
doctryne
he
wysely
shewe
the
differences
and
endes
betwene
the
Gospell
and
other
doctrynes
,
and
learnedly
knowe
to
confirme
the
articles
and
sum
of
the
doctryne
,
and
to
confute
false
opinions
and
doctrines
,
whyche
be
vncleane
in
comparison
to
the
worde
of
God
.
Also
▪
that
in
gouerning
and
rullynge
of
consciences
he
gyue
all
cure
and
dylygence
,
that
they
whyche
be
ignoraunte
be
instytute
,
that
he
teache
,
and
delyuer
them
whyche
be
doubtfull
from
errours
,
that
he
confirme
them
whyche
be
weake
and
correct
and
cal
backe
them
whyche
do
erre
,
that
he
rebuke
and
chastice
them
whiche
be
synners
and
that
he
comforth
them
which
be
affrayde
and
in
aduersity
.
Fourthelye
that
he
rule
the
people
in
his
liuynge
with
example
of
hys
fayeth
and
good
worckes
Lyke
as
Paulle
commaundeth
Timothe
.
Be
thou
an
example
to
the
fayethfull
&c.
And
Peter
,
Be
ye
examples
vnto
the
congregation
.
❧
What
is
lawfull
vocacion
?
¶
It
is
when
one
is
admytted
vnto
the
office
of
a
pastour
by
the
authoritie
and
commaundement
of
God
,
☞
Howe
is
vocation
?
¶
Ther
be
to
kindes
of
vocation
One
is
immediatly
of
God
.
This
is
properly
the
maner
of
chosinge
prophetes
and
Apostles
whereof
Paule
speaketh
that
he
was
not
called
of
men
nor
yet
by
men
.
The
other
is
of
God
as
by
gods
commaundemente
,
but
yet
by
men
lyke
as
they
were
whiche
the
scripture
calleth
the
sons
and
disciples
of
prophetes
whyche
were
instituted
and
learned
of
the
prophetes
to
the
intente
they
shoulde
be
apte
to
teache
.
So
were
Byshoppes
&
Pastoures
of
churches
ordeyned
by
the
apostles
and
afterwardes
by
ministers
chosen
and
ordeyned
bi
the
church
.
Therfore
thys
is
also
a
lawefull
vocation
and
very
godly
,
when
the
seruice
of
the
word
is
committed
,
to
one
by
the
authoritye
of
the
churche
or
of
them
to
whome
the
church
committeth
iudgment
,
☞
Is
it
not
lawfull
to
desire
the
office
of
a
pastour
?
☞
I
answere
:
Ther
is
difference
betwene
peticion
or
axynge
,
and
ambition
.
For
ambition
is
plainly
forbydden
.
☞
What
is
peticion
?
¶
It
is
when
one
proferreth
hys
diligence
and
laboure
vnto
the
churche
,
but
so
that
fre
iudgement
be
left
vnto
them
which
haue
knowledge
,
whether
he
be
apte
or
no.
Therefore
he
whyche
desireth
it
so
,
doth
not
ambiciously
couet
but
signifyeth
only
hys
wyll
,
that
if
he
be
called
of
the
churche
,
and
iudged
to
be
able
,
he
wyll
not
refuse
to
take
vpon
hym
the
labours
and
ieoperdyes
which
be
in
the
office
.
Contraye
wyse
,
ambition
is
when
one
thrusteth
in
hym selfe
either
by
arrogancy
,
or
some
other
couetousnes
or
forhys
belly
only
not
lokyng
for
iudgemente
,
nor
wyllynge
to
be
proued
.
But
contendeth
with
money
and
other
subtyl
craftes
.
But
the
true
peticion
,
whiche
is
wythout
ambicion
,
is
to
be
praysed
.
And
vertuouse
men
are
to
be
prouoked
vnto
it
for
it
hath
much
goodnes
.
Fyrst
of
al
it
is
expedient
that
ther
be
many
instituted
vnto
the
mynistery
,
that
the
vse
of
it
may
be
in
the
church
.
Secondarily
it
is
expedient
that
ther
be
many
desirers
of
the
office
that
the
church
may
know
the
maners
of
them
whiche
are
to
be
chosen
and
may
haue
choise
.
Thirdly
therin
consisteth
the
vertue
of
modestye
,
that
they
whyche
dooe
axe
the
offyce
,
submytte
themselfe
vnto
the
iudgemente
of
the
churche
,
and
be
in
doubt
of
theyr
owne
existimation
Fourthly
,
that
same
thynge
styrreth
vp
and
sharpeneth
dilygence
and
studye
in
them
whyche
wyll
be
axers
of
the
offyce
,
that
they
prepare
them selfe
with
more
diligence
vnto
theyr
duity
.
☞
By
what
testimony
can
they
proue
that
it
is
lawfull
so
to
axe
the
office
?
Paule
.
1.
Timothe
.
iii.
sayeth
If
any
man
require
the
office
of
a
bishop
he
desireth
a
good
worke
Also
i.
Corinth
.
xiiii
.
desire
spirituall
thynges
,
but
rather
that
ye
prophecy
.
☞
What
is
to
be
propounded
vnto
hym
whych
wyl
take
vpon
hand
the
office
of
a
pastoure
?
Fyrst
,
the
dignitie
and
greatnes
of
the
minystery
.
For
it
is
so
greate
an
office
so
to
axe
the
ministery
,
that
no
greater
an
offyce
can
be
found
and
also
very
godly
,
Therefore
Paule
doeth
greately
auaunce
and
prayse
it
,
and
calleth
them
which
teache
the
Gospel
the
ministers
of
god
,
also
godo
worckmen
,
and
helpers
.
Therefore
greate
reuerence
is
dew
vnto
thys
office
,
and
it
is
conuenyente
to
take
it
vpon
hande
wyth
greate
deuoutnesse
and
diligence
.
Secondarily
,
the
wyl
and
commaundement
of
God
is
to
be
consydered
,
for
God
wyll
require
a
rekenynge
for
the
soules
,
and
threateneth
horrible
payne
vnto
them
whiche
dooe
not
fayethfully
theyr
dewty
,
lyke
as
the
scripture
doth
oft
teach
Ezech.
xxxiii
and
Christ
in
the
parables
of
the
euell
seruaunt
&c.
Thirdly
,
the
promises
of
reward
for
god
graunteth
greate
rewardes
,
vnto
them
whyche
faythfull-ly
execute
their
office
susteyne
laboures
,
hatred
,
and
peryses
for
the
worde
sake
as
Christe
sayeth
blessed
is
that
seruaunte
,
for
hys
mayster
wyll
make
hym
ruler
ouer
all
.
And
Peter
,
ye
shall
receyue
the
incorruptyble
crowne
of
glorye
.
☞
What
is
the
summe
of
christen
Doctryne
to
be
taughte
in
the
Churche
?
☞
Christe
hath
mooste
aptlye
shewed
that
,
in
the
laste
Chapyter
of
Lucas
,
where
he
sayeth
.
Gooe
preachynge
in
my
name
repentaunce
&
remission
of
synnes
.
Therefore
the
summe
of
thys
offyce
in
the
churche
consysteth
in
thys
,
that
penitence
and
remission
of
synnes
be
taught
.
☞
Whiche
is
the
mooste
briefe
partition
of
the
whole
scripture
?
¶
There
be
two
partes
.
For
it
is
eithere
a
doctryne
commaundynge
what
shall
be
donne
,
and
rebukeyng
synne
.
Or
eles
it
is
a
doctrine
of
remission
of
synnes
.
And
these
two
partes
be
called
the
lawe
and
the
Gospell
.
¶
Of
the
law
.
☞
What
is
the
law
?
IT
is
,
a
doctryne
commaundynge
,
howe
we
oughte
to
vse
oure selfe
,
what
we
shoulde
do
,
and
what
leaue
vndone
.
☞
How
many
kyndes
of
lawes
be
there
?
The
first
diuision
:
some
be
goddes
lawes
&
other
some
mans
lawes
.
☞
What
is
gods
lawe
?
☞
That
whiche
is
instituted
of
God
:
and
commaundeth
not
onely
of
external
actions
,
but
requireth
also
inwarde
motions
of
the
herte
,
and
perfecte
obedyence
toward
God
,
and
condempneth
all
those
which
do
not
obserue
it
.
☞
What
is
mans
law
?
☞
Whyche
is
institute
by
mans
arbitriment
,
and
commaundeth
of
external
actions
and
offices
.
☞
An
other
diuision
.
☞
Of
lawes
some
be
naturall
,
and
some
positiue
,
and
thereof
be
rehersed
commonlye
thre
kindes
,
the
lawe
of
nature
.
The
godlye
lawe
of
Moyses
,
and
mans
law
¶
What
is
the
lawe
of
nature
?
☞
It
is
the
knowledge
of
goddes
lawe
,
whyche
is
infixed
in
mans
nature
by
God
whereby
he
vnderstandeth
God
to
be
,
that
he
is
the
creatoure
,
and
gouernour
,
good
,
iust
,
mercifull
to
the
rightuousse
,
and
a
punysher
of
the
vnrightuouse
,
and
that
obedyence
is
dewe
vnto
hym
.
Also
that
felowshipe
is
to
be
hadde
amonge
menne
,
that
parentes
ought
to
be
obeied
,
that
men
ought
to
be
loued
and
holpen
and
no
man
to
be
hurte
,
accordyng
vnto
thys
.
Do
not
vnto
other
men
,
that
thou
woulde
not
shoulde
be
done
vnto
thy selfe
.
¶
What
is
gods
lawe
?
¶
Thys
call
we
the
lawe
whiche
was
gyuen
by
Moyses
.
¶
Howe
many
kyndes
of
Moyses
lawe
be
there
?
☞
Three
,
morall
,
iuditiall
,
and
ceremonial
.
☞
What
is
moral
law
-
❀
It
is
a
doctrine
whyche
commaundeth
perfect
obedyence
towarde
God
,
or
of
liuing
and
good
workes
towarde
God
,
and
all
men
.
☞
Where
is
the
moral
lawe
set
furth
?
❧
A
briefe
and
perfecte
description
of
it
is
conteyned
in
the
ten
commaundementes
,
gyuen
by
Moises
vnto
the
people
of
Israel
whiche
we
cal
.
Decalogum
,
☞
What
die●●rence
is
betwene
the
law
of
nature
and
the
moral
lawe
,
or
the
ten
commandementes
?
❧
Naturall
lawes
be
Goddes
lawes
,
and
the
very
same
,
whych
be
conteyned
in
the
tenne
commaundementes
,
that
is
to
say
in
the
wrytten
moral
lawe
.
☞
Wherefore
then
was
the
lawe
deliuered
vnto
Moyses
,
seynge
the
lawe
of
nature
was
before
?
☞
Althoughe
that
lyghte
,
and
those
knoweledges
were
infyxed
in
the
herte
of
manne
before
hys
fall
in
nature
not
as
yet
corrupted
they
were
sure
and
perfecte
,
and
men
coulde
surelye
consente
thereunto
but
afterwarde
,
they
wrre
greatly
blinded
by
original
synne
,
and
the
consentynge
therto
is
verye
weake
,
ofte
tymes
shaken
of
wyth
doubtynge
and
almoste
blotted
oute
.
Therefore
God
dyd
gyue
the
lawe
wrytten
that
goddes
lawe
renued
by
the
voice
of
the
law
of
nature
should
be
made
more
cleare
and
excellent
,
also
that
the
word
of
God
should
witnes
,
that
thys
natural
knowledg
is
the
law
of
God
.
●
Howe
manye
naturall
lawes
be
dystrybuted
?
The
ten
commaundementes
is
the
moste
apte
summe
of
all
naturall
lawes
,
and
the
selfe
dystribution
and
declarynge
of
the
lawes
of
nature
.
Therfore
ther
can
no
distributyon
be
founde
more
apte
,
then
in
expoundynge
ordinatly
the
ten
commaundementes
.
☞
Bind
the
ten
commaundementes
al
men
or
no
?
Althoughe
Moyses
law
be
abrogated
and
doeth
not
bynd
the
gentils
,
yet
bicause
the
ten
commaundementes
be
nothyng
eles
then
the
reuelation
&
declaringe
of
the
lawe
of
nature
:
therfore
the
ten
commaundements
do
remaine
&
bind
al
men
.
Not
because
they
were
deliuered
vnto
Moises
:
but
because
they
be
that
interpretation
&
seting
forth
of
the
euerlasting
wil
of
god
which
is
the
very
lawe
of
nature
☞
What
is
the
particion
of
the
ten
commandementes
?
Ther
be
two
tables
.
The
firste
conteyneth
preceptes
of
a
spirituall
lyfe
,
howe
we
shoulde
behaue
oure selfe
towarde
God
,
or
of
those
workes
,
wherewyth
we
properlye
be
conuersaunte
wyth
God
.
And
they
discribe
the
true
and
proper
worshippynge
of
god
.
The
seconde
conteyneth
preceptes
of
politycke
lyueynge
among
men
,
how
we
ought
to
vse
our selfe
toward
our
neighbour
.
☞
Resite
the
ten
commaundementes
.
THou
shalt
haue
no
straing
gods
before
me
.
Thou
shalte
not
take
the
name
of
God
thy
Lorde
in
vayne
.
Remember
that
thou
sanctyfye
the
sabboth
daie
.
Honour
thy
father
and
mother
,
that
thou
maye
haue
longe
lyfe
vpon
the
earth
,
Thou
shalte
not
kyl
.
Thou
shalt
not
committe
adultry
Thou
shalt
not
steale
.
Thou
shalt
not
speake
false
wytnes
against
thy
neighbour
.
Thou
shalt
not
desire
thy
neyghbours
house
.
Thou
shalte
not
desire
hys
wyfe
,
his
seruaunt
his
handmaid
,
his
oxe
his
asse
or
any
other
thing
of
hys
¶
What
do
the
preceptes
commaunde
vs
?
The
firste
commaundeth
the
inwarde
worshippe
of
God
,
that
is
to
saye
,
the
true
and
perfecte
feare
,
the
true
and
perfecte
fayth
and
the
perfect
loue
of
god
.
The
seconde
commaundeth
the
outwarde
worshyppe
,
the
vse
of
the
name
of
god
,
that
is
to
say
inuocacion
,
thankes
gyuynge
,
preachinge
of
the
word
of
god
and
confession
,
these
be
sacrifices
of
prayse
.
The
thyrde
commaundeth
preaching
of
the
word
to
be
holyly
obserued
,
and
ceremonies
whiche
be
gyuen
by
god
to
be
kepte
for
the
minister
sake
,
that
we
giue
some
tyme
to
hearynge
the
worde
,
and
exercising
by
ceremonies
.
The
fourth
commaundeth
obedience
towarde
parentes
&
officers
,
and
thys
precept
conteineth
excellent
vertues
,
that
is
to
saye
diligence
in
obeyng
,
doinge
our
vocacion
,
modestnes
,
pitie
toward
our
parentes
the
common
welth
&
such
like
vertues
The
fyfte
commaundeth
to
hurte
no
man
,
it
forbydeth
desire
of
vengeaunce
hatred
,
enuy
,
and
suche
lyke
affections
,
and
it
conteyneth
many
vertues
,
that
is
to
say
iustice
,
mekenes
,
constaunce
pacience
and
clemency
.
¶
The
syxte
alloweth
mariage
,
and
commaundeth
to
absteyne
frome
whorhuntynge
.
It
conteyneth
these
vertues
chastitye
,
temperaunce
,
continence
,
sobriety
and
such
lyke
.
The
seuenth
defendeth
propriety
of
goods
,
and
commaundeth
to
absteine
from
other
mens
goods
It
conteyneth
sparynge
,
liberality
,
diligence
and
such
lyke
.
The
eyght
defendeth
iudgementes
and
requireth
the
truch
of
couenauntes
and
testymonyes
.
The
nynth
and
tenthe
dooe
gyue
declaration
vnto
all
the
other
preceptes
,
that
not
onely
externall
factes
are
forbydden
,
but
also
euel
affections
&
desires
and
that
the
conscience
is
euer
accused
☞
What
be
the
iudiciall
or
polytyke
lawes
of
Moyses
?
☞
Whyche
commaunde
of
the
rites
of
mariages
,
of
successions
of
punishynge
of
offenders
and
such
other
polityke
thynges
.
Those
perteyn
not
vnto
christen
men
vnlesse
ther
be
some
of
them
naturall
,
as
when
mariage
of
aliance
and
kinfsolke
is
forbidden
.
For
reuerence
of
bloud
oughte
to
be
obserued
,
amonge
all
people
and
at
all
tymes
.
For
the
Cananites
were
destroied
for
vnlaufull
lustes
bycause
they
maryed
theyr
kynswomen
.
☞
Whiche
be
ceremoniall
lawe
?
¶
Which
commaund
of
the
temple
,
&
rites
of
sacrifices
,
which
rites
and
customes
dooe
separate
the
Iues
from
the
Gentiles
Christen
men
be
delyuered
from
these
lawes
.
Yet
God
wyll
thys
that
wee
vse
at
certayne
tymes
the
ceremonyes
whyche
be
commaunded
vs
of
God
,
and
come
togither
vnto
the
preachynge
of
the
worde
,
for
nothynge
is
more
necessarye
then
the
preachinge
of
the
worde
of
God
.
¶
What
is
the
effecte
of
goddes
lawe
,
and
howe
many
offices
be
thereof
?
¶
Thre
,
the
firste
,
the
lawe
doth
constreine
and
plucke
downe
all
menne
wyth
a
certayne
perfecte
forme
of
liuynge
Therefore
saith
Paulle
The
law
is
geuen
for
the
vniust
.
And
agayne
.
The
lawe
is
a
scholemaister
vnto
Christe
.
For
thys
forme
of
good
lyfe
ordeyned
,
and
officers
,
the
doctryne
of
the
lawe
,
punishmente
for
mannes
wretchednes
etc.
The
seconde
,
declareth
syn
accuseth
,
affraieth
&
condemneth
our
conscience
whereupon
Paule
saieth
:
By
the
lawe
is
knowledge
of
sinne
.
Also
,
the
lawe
worketh
wrath
.
Item
.
By
the
lawe
is
sin
excellently
giltye
:
Item
the
pricke
of
death
is
sinne
,
but
the
myghte
of
synne
is
the
law
.
The
thyrd
teacheth
what
workes
be
acceptable
before
god
,
and
commaundeth
certayne
workes
,
wherein
we
maye
exercise
obedience
toward
god
.
For
althoughe
we
be
fre
frome
the
law
in
so
muche
as
belongeth
to
iustification
:
yet
as
concernynge
our
obedience
the
lawe
remayneth
.
For
it
is
necessary
that
we
being
iustified
by
God
,
obey
him
.
☞
Maye
a
man
by
hys
owne
power
fulfyll
the
law
of
God
or
no
?
¶
Nothynge
lesse
.
For
the
lawe
of
god
is
not
satysfyed
wyth
our
external
workes
as
the
papistes
teach
,
nor
yet
by
the
inward
endeuour
of
oure
wyll
,
without
fayth
and
the
holye
goost
.
But
Christ
is
the
ende
of
the
lawe
,
that
is
to
saye
wythout
Christ
the
lawe
auaileth
nothinge
.
☞
May
a
man
be
iustifyed
by
the
lawe
?
¶
No
,
for
Paule
wythdraweth
iustification
frome
the
lawe
,
in
thys
corrupted
nature
.
For
no-man
satiffyeth
the
lawe
wyth
the
powre
of
nature
.
Therefore
they
whyche
be
not
reconcyled
wyth
fayeth
,
althoughe
they
fulfyl
certayne
workes
of
the
lawe
:
yet
can
thei
not
please
god
for
thei
be
euer
accused
of
the
lawe
and
they
remayne
in
doubt
and
desperation
.
❧
Wherefore
then
be
Moyses
lawes
gyuen
seinge
they
iustify
not
?
☞
Therefore
be
they
gyuen
that
the
Israelytes
should
be
knowen
from
Gentyles
,
vnto
the
preaching
of
Christe
.
For
god
woulde
segregate
and
deuid
thys
people
from
other
nations
,
that
ther
shoulde
be
a
certayne
kynde
of
people
▪
wherein
Christe
shoulde
be
borne
and
wherein
the
promises
should
be
kepte
,
and
that
ther
should
be
certayne
testimonies
of
the
word
of
God
,
therefore
was
thys
people
ledde
out
of
Egypte
wyth
so
many
greate
and
wonderfull
miracles
.
Although
then
the
Israelytes
dyd
not
deserue
remyssion
of
sinnes
before
god
for
kepynge
of
these
lawes
:
yet
god
dyd
subiecte
them
vnto
these
lawes
,
as
vnto
a
schole
maister
as
Paulle
sayeth
.
But
they
dyd
obteyne
remission
of
synnes
by
the
truste
of
the
mercy
of
god
promised
vnto
them
for
Christes
sake
whyche
was
to
come
,
whome
the
gospell
declareth
nowe
to
be
come
.
¶
Of
the
Gospel
.
¶
What
is
the
Gospel
?
IT
is
the
preachynge
of
repentaunce
and
remission
of
sinnes
and
iustification
,
whiche
naturall
reason
can
not
perceyue
,
but
it
is
godly
declared
,
wherein
god
promyseth
that
he
wyll
forgyue
synnes
for
Christe
hys
sonnes
sake
,
and
pronownceth
vs
iustifyed
,
that
is
to
saye
acceptable
,
and
gyueth
vs
the
holye
gooste
and
euerlastinge
lyfe
.
If
we
beleue
onely
,
that
these
do
vndoubtedlye
chaunce
vnto
vs
for
Christes
sake
.
☞
What
difference
is
betwene
the
law
and
the
Gospell
?
¶
The
lawe
requireth
perfecte
obedience
the
true
feare
of
God
,
true
beleue
,
it
affrayeth
oure
hertes
and
consciences
,
it
forgyueth
not
synnes
for
nothinge
,
it
pronownceth
vs
not
rightuousse
vnlesse
we
fulfyll
the
lawe
.
And
allthough
it
hath
promises
,
yet
they
require
the
condicion
of
the
lawe
fulfilled
,
that
is
to
saye
.
He
that
doeth
these
shal
lyue
in
them
,
Item
,
do
thys
and
thou
shalt
lyue
.
But
the
Gospel
is
the
preachinge
of
repentaunce
,
conteyning
the
promises
of
the
benifites
of
Christe
.
It
comforteth
the
hertes
which
be
affraied
,
it
forgiueth
sinne
for
nothinge
,
and
pronounceth
vs
iustifyed
although
we
do
not
fulfil
the
law
.
¶
Of
promissions
☞
Howe
manye
promissions
of
the
holye
scripture
be
ther
?
TWo
,
some
be
added
vnto
the
law
and
haue
the
condicion
of
the
lawe
,
that
is
to
saye
they
be
gyuen
for
the
fulfillyng
of
the
law
.
Other
summe
haue
not
the
condicion
of
the
lawe
as
the
cause
,
that
is
to
saye
,
they
promisse
not
remission
of
synnes
for
fulfilling
the
lawe
,
but
wyth
out
our
deseruynge
for
Christes
sake
as
the
promyses
of
the
Gospel
be
.
¶
Whiche
was
the
first
promesinge
of
the
Gospell
?
¶
When
after
the
fal
of
Adam
,
God
spake
vnto
the
serpente
,
I
wyl
put
enmity
betwene
the
and
the
woman
,
betwene
thy
seede
and
hir
seede
for
hir
seede
shall
breake
thy
head
and
thou
shalte
lye
in
watche
for
hys
fote
steps
.
By
thys
promise
and
comforth
Adam
is
sette
vp
and
knoweth
that
god
is
mercyfull
vnto
hym
althoughe
he
perceyue
hym selfe
to
be
vnworthy
and
vncleane
.
Thys
promise
afterwardes
was
renued
vnto
Abraham
,
then
after
to
Isaac
and
Iacobbe
.
Vnto
thys
promise
did
they
beleue
,
and
although
they
dyd
acknowledge
them selfe
to
be
vnworthy
yet
iudged
they
that
god
was
contented
with
them
for
hys
mercy
sake
and
the
sede
whiche
was
promysed
.
Ther
be
moreouer
in
the
Psalmes
and
prophetes
manye
preachinges
of
Christe
,
of
remission
of
sinnes
,
of
euerlastig
life
,
which
all
come
vnto
this
purpose
,
that
they
lift
vp
and
confort
vs
in
the
contention
and
striuinge
of
our
conscience
,
and
teache
vs
to
put
our
trust
in
god
,
to
,
cal
truly
vpon
him
and
worship
hym
.
❧
Is
not
the
promise
of
the
gospel
vniuersal
Yes
,
lyke
as
the
promise
of
the
gospell
is
wyth
oute
youre
deseruing
:
euen
so
is
it
vniuersal
,
that
is
,
it
offereth
and
promiseth
vnto
al
men
reconcilinge
For
lyke
as
the
preachynge
of
repentaunce
is
vniuersall
:
euen
so
is
the
preachinge
,
of
remission
of
synnes
vniuersall
.
Here
vpon
sayeth
Christe
Iohn
iii.
So
hath
god
loued
the
world
that
he
gaue
hys
only
sonne
,
that
al
whiche
beleue
in
hym
shoulde
not
peryshe
,
So
Paule
.
Rom.
xi
,
god
hath
shytte
vp
al
vnder
sin
.
that
he
myghte
be
mercyfull
vnto
all
.
But
that
al
doeth
not
obteyne
the
promises
of
the
gospell
is
for
thys
cause
,
that
all
dooe
not
beleue
.
For
the
gospell
althoughe
it
promisse
wythoute
oure
deseruinges
,
yet
it
requireth
fayeth
for
wyth
fayeth
muste
the
promyse
be
taken
,
For
thys
worde
gratis
,
doth
not
exclud
faith
,
but
the
condition
of
oure
worthynes
,
&
requireth
that
we
maye
receyue
the
promisse
,
and
that
can
not
be
but
wyth
fayth
.
☞
What
is
the
worke
of
the
Gospell
?
☞
To
comforte
troubled
and
doubtful
consciences
▪
and
to
promyse
vnto
them
whyche
beleue
remissyon
of
synnes
and
euerlastynge
lyfe
.
❧
What
is
the
summe
of
the
Gospell
?
He
which
beleueth
and
is
baptised
,
shal
be
saued
.
Marce.
xvi
.
Item
to
beleue
that
Iesus
Christe
is
the
lambe
of
god
,
whych
taketh
awaye
the
synnes
of
the
worlde
,
Iohn
.i.
Of
sinne
.
¶
What
is
sinne
?
IT
is
not
only
a
certayne
euell
dede
,
but
a
perpetual
vice
,
that
is
to
saye
corruptyon
of
nature
,
striuyng
agaynst
the
lawe
of
god
☞
Which
be
the
causes
of
syne
?
The
wyll
of
the
deuell
and
the
wyll
of
man
,
not
god
.
Gene.
i.
god
saw
al
that
he
had
made
and
they
were
all
verye
good
.
And
Psalm
.v.
Thou
arte
not
the
god
whych
wylleth
iniquitye
Christ
calleth
the
deuell
the
father
of
liinge
.
And
Rome
.v.
By
man
entered
synne
into
the
worlde
,
And
Iohn
.
Concupiscence
of
the
fleshe
is
not
of
the
father
,
but
of
the
worlde
.
☞
If
God
be
not
the
cause
of
synne
are
the
contingen●es
or
changinges
to
be
graunted
?
Yes
,
synne
is
not
necessarily
done
,
wyth
absolute
necessitie
,
for
our
wyl
before
syn
was
very
fre
.
But
fre
wil
is
the
cause
that
our
actions
do
come
to
vasse
.
For
god
forseeth
&
determineth
thinges
which
shall
chaunce
.
Yet
so
that
he
taketh
not
away
the
maner
of
workyng
which
is
infixed
in
nature
but
he
determineth
the
actions
euen
as
thei
come
to
pas
.
God
permitteth
that
the
wil
of
Saule
do
so
,
&
doth
not
compel
it
to
do
other
,
wise
he
marketh
wher
he
will
repres
Saule
.
☞
What
is
contengentes
or
changinges
?
It
is
wherby
thynges
created
in
theyr
actions
subiected
vnto
ceason
,
somtyme
be
chaunged
and
altered
and
they
fall
in
such
and
such
actions
and
chaunces
,
by
the
choise
whych
is
by
god
graunted
and
the
liberty
of
creation
.
☞
How
many
kyndes
of
necessity
be
there
?
Two
.
One
is
absolution
or
o●
consequent
:
as
it
is
necessarie
that
there
be
god
,
it
is
necessary
that
god
be
good
,
iust
tru
&
wise
.
And
this
necessity
may
be
called
vnchangable
.
The
other
is
necessitye
of
consequenty
as
Ierusalem
must
be
destroied
.
The
kingdome
of
Israel
muste
perishe
.
Thes
be
not
naturallye
necessarye
,
but
they
be
made
vnchaungeable
when
they
be
once
decreed
,
as
the
deade
shall
liue
againe
ether
because
they
folow
the
causes
whyche
go
before
:
as
.
Ther
must
be
hereses
For
the
deuel
enuyeth
God
,
&
stirreth
vp
the
vngodlye
agaynst
the
gospel
,
whych
obey
hym
,
therefore
ther
must
be
heresyes
.
Thes
be
naturally
contingentes
,
for
neyther
thys
beinge
consequente
taketh
a
waye
fre
wyll
.
☞
What
is
to
be
iudged
of
destenye
?
¶
The
dotinges
of
the
Stotiōs
desteny
,
is
not
to
be
brought
into
the
churche
of
god
,
for
they
haue
no
truth
or
effect
,
but
they
be
verye
iugelynges
and
Sophisticall
fallations
,
and
they
annoy
godlynes
verye
muche
and
good
maners
,
if
men
iudge
so
as
the
seruaunt
of
zeno
,
whyche
sayed
that
he
ought
not
to
be
punyshed
,
because
he
was
compelled
to
synne
by
the
Stoical
desteny
.
☞
How
many
kindes
of
synne
be
there
?
Two
,
origynall
and
Actuall
.
☞
What
is
originall
sinne
?
☞
It
is
not
onely
the
reputynge
of
offence
(
as
papists
haue
taught
)
whereby
for
the
fall
of
Adam
all
men
be
borne
giltye
,
but
it
is
also
corruption
of
mannes
nature
,
which
folowed
Adams
fal
,
which
causeth
,
that
he
can
not
geue
true
obedience
to
the
lawe
of
God
but
hath
faulte
and
concupiscens
agaynst
the
law
of
god
.
Thys
same
is
the
sentence
of
Anselmus
diffinityon
.
Origynal
synne
is
lacke
or
defaut
of
origynal
ryghtuousnes
whyche
ought
to
be
,
for
he
calleth
original
ryghtuousnes
not
onely
the
reputing
and
approbation
or
allowaunce
of
God
,
but
the
verye
perfection
of
nature
,
and
all
the
powers
of
man
,
of
vnderstandynge
and
wyl
whereby
man
myghte
performe
perfect
obedience
toward
god
,
☞
What
is
the
cause
of
originall
synne
?
¶
Disobedience
or
the
fall
of
our
firste
parentes
.
For
boeth
Adam
and
Eue
lost
the
perfection
of
nature
after
theyr
fall
,
and
so
folowed
corruption
.
And
afterwarde
dyd
they
Engender
suche
chylder
as
theyr
nature
,
so
corrupted
was
.
And
so
the
worlde
to
come
was
infected
boeth
for
Adames
fall
and
for
their
owne
corruption
☞
What
is
the
matter
of
original
synne
?
☞
The
matter
or
foundatyon
of
origynall
synne
is
corruption
of
mans
nature
.
But
corruption
signifieth
both
the
defaut
or
lacke
of
gifts
of
god
,
and
concupiscence
.
Thys
call
the
papistes
an
intycement
or
prouocation
,
when
it
is
in
dede
horryble
corruption
and
synne
,
whych
ingendereth
afterwards
viciouse
motions
.
❧
What
is
the
formal
cause
of
original
sin
.
☞
Goddes
reputynge
of
giltynes
or
accusation
.
☞
What
is
concup●scence
?
❧
It
is
an
horrible
inordinate
motion
or
violence
in
all
the
powers
of
man
agaynst
the
lawe
of
God
.
☞
Whiche
be
the
effectes
of
synne
?
¶
Effectes
be
the
punishment
of
sinne
.
But
ther
be
.iii.
degrees
.
The
first
punishmente
is
the
very
corruption
of
nature
,
whereof
we
haue
spoken
,
that
is
to
saye
concupiscence
,
whych
afterwardes
engendereth
all
actuall
synnes
,
wherefore
they
be
also
motions
of
the
corruption
of
nature
.
The
seconde
punyshemente
is
deathe
and
all
wrechednes
of
mankinde
.
The
thyrd
is
tirranny
of
the
deuell
,
to
whome
mannes
nature
is
subiected
whyche
laboureth
boeth
to
destroye
men
wyth
bodely
eueles
,
and
prouoketh
them
to
all
kynde
of
synne
,
to
Idolatrye
the
despite
of
God
,
heresyes
▪
vniust
man
slaughter
,
curssed
lustes
,
and
other
mischiefe
.
¶
Remayneth
not
original
synne
in
holy
men
?
Or
how
is
original
syn
forgeuen
in
baptisme
?
¶
When
it
is
sayd
that
original
sinne
is
forgiuen
in
the
sacrament
of
Baptysme
,
it
muste
not
be
so
vnderstanded
,
that
no
vicious
thyng
remayneth
after
baptisme
whyche
is
worthy
damnacyon
.
But
so
is
to
be
vnderstanded
,
that
in
baptisme
the
giltines
is
forgyuen
,
that
is
to
say
it
is
not
reputed
for
synne
,
althoughe
corruption
or
concupiscence
remayne
as
yet
in
nature
,
whych
remayneth
also
in
holy
men
,
and
is
a
thynge
by
it
owne
nature
worthy
damnation
,
but
it
is
not
reputed
or
ascribed
for
Christes
sake
,
when
we
receyue
hym
wyth
fayth
.
Therfore
the
formality
of
synne
,
that
is
to
say
the
reputyng
or
accusation
of
it
is
taken
awaye
in
baptisme
,
in
them
whych
be
sanctifyed
,
but
the
naturall
cause
,
that
is
the
very
affection
an
corruption
of
nature
,
remayneth
as
yet
in
nature
,
and
yet
when
the
holy
goste
is
gyuen
vnto
them
whyche
haue
fayeth
they
conceyue
newe
and
godly
motions
,
whereby
the
euel
is
somthynge
mitygate
.
After
the
same
maner
teacheth
vs
Saynte
Austen
,
of
the
remission
of
origynall
synne
in
baptysme
,
when
he
sayeth
.
Synne
is
forgyuen
,
not
to
the
intente
that
it
shal
remaine
no
more
,
but
that
it
shal
not
be
ascribed
or
laied
vnto
our
charge
.
Item
.
Synne
passeth
awaye
as
concernyng
accusation
,
but
it
remayneth
in
acte
.
☞
Wherefore
remaineth
punishement
,
that
is
to
saye
bodely
death
and
other
miseries
seinge
synne
is
forgyuen
?
¶
Because
syn
or
corruption
remayneth
in
nature
,
therefore
remayneth
death
also
as
it
is
sayed
Rom.
viii
.
The
body
is
mortifyed
for
synne
,
that
is
to
saye
,
beynge
presente
and
remaynynge
as
yet
in
nature
.
For
thys
corruption
must
vtterli
be
abolyshed
,
that
afterwarde
we
maye
be
clothed
wyth
a
new
and
perfecte
nature
.
But
the
corruptyon
of
thys
nature
can
not
be
abolished
and
put
awaye
but
by
death
.
☞
What
is
actual
synne
?
It
is
euerye
motion
,
euerye
thought
,
euerye
worde
and
dede
,
againste
the
lawe
of
GOD
,
and
wythoute
doubte
,
what
so
euer
is
done
without
fayth
.
Or
more
briefelye
.
Actuall
synne
is
the
fruites
of
nature
corrupted
,
lyke
as
euell
motyons
bee
,
thoughtes
,
wordes
and
deades
done
agaynst
gods
lawe
.
But
we
muste
intertayne
boeth
the
personne
and
the
worcke
together
,
for
althoughe
the
vngodlye
haue
honest
worckes
,
yet
neuertheles
because
the
persons
be
viciouse
the
workes
be
not
acceptable
to
god
.
What
maketh
the
personne
viciouse
?
¶
Infydelity
,
to
doubte
of
God
,
to
lacke
feare
and
truste
in
God
.
For
althoughe
Pomponius
and
Cicero
where
excellente
men
,
I
put
the
case
that
they
had
a
certain
knowledg
of
the
law
that
is
to
say
,
that
God
is
rightuouse
&
good
.
&c.
Yet
they
do
not
know
&
Gospell
that
God
remytteth
syn
wythout
oure
deseruinges
.
And
therefore
in
greate
aduersytyes
&
troubles
they
iudge
their selfe
to
be
reiected
of
God
.
Wherefore
seynge
they
haue
euell
effections
inwardelye
,
theire
external
actes
be
so
polluted
,
accordynge
vnto
thys
of
Paulle
,
what
so
euer
is
not
of
fayeth
it
is
synne
.
Romaynes
.xiiii.
The
stoutnes
of
mynde
in
Achilles
was
an
excellent
vertue
and
the
verye
gyfte
of
God
but
it
is
by
chaunce
viciouse
,
that
is
to
saye
,
by
the
personne
whyche
is
euel
whyche
doubteth
whether
God
haue
respect
of
men
or
no.
Also
he
lacketh
the
feare
&
trust
of
God
.
☞
What
Maketh
the
personne
acceptable
vnto
God
?
¶
Fayeth
.
For
if
fayeth
be
ioyned
wyth
vertuous
liuyng
and
good
workes
,
the
person
is
acceptable
vnto
God
.
☞
How
many
kindes
of
affections
be
in
the
nature
of
man
?
¶
Two
,
some
do
playnelye
resiste
the
lawe
of
God
,
to
desire
the
gooddes
or
the
wyfe
of
an
other
man
,
to
be
sorye
that
other
men
haue
the
benifites
of
God
,
to
dystruste
in
god
,
to
hate
God
,
to
desire
prayse
whiche
is
not
dewe
,
to
exalt
ones
selfe
aboue
other
men
to
be
angry
with
the
iudgemente
of
god
.
These
mocions
be
properly
the
fruit
of
originall
syn
.
And
they
be
manifestely
euell
viciouse
and
to
be
reiected
oute
of
mannes
nature
.
¶
There
be
other
affections
whych
do
not
resyste
the
lawe
of
god
,
as
for
a
man
to
loue
his
wyfe
his
chyldren
,
and
frendes
.
Also
to
be
angry
wyth
vices
.
If
anye
man
go
about
to
take
these
affections
from
nature
,
he
destroieth
motyon
and
lyfe
.
And
although
they
be
defyled
also
by
original
synne
yet
of
them selfe
they
be
not
euell
or
vicyouse
,
but
they
must
be
keped
in
nature
,
and
we
muste
laboure
to
make
them
more
pure
and
cleane
.
☞
Howe
be
sinnes
knowen
?
❧
By
the
preachynge
of
the
law
Rom.
vii
.
By
the
lawe
is
synne
knowen
.
For
I
should
not
know
that
concupiscence
were
sin
vnles
the
lawe
sayed
.
Thou
shalte
not
carnally
desire
.
☞
What
iudgest
thou
of
mortal
synne
and
veniall
synne
?
☞
Mortall
sinne
,
that
is
to
saye
whiche
is
worthy
death
euerlastynge
,
is
not
onlye
a
certayne
action
but
it
is
the
euell
whyche
is
infixed
in
nature
,
whyche
is
called
original
synne
.
Thys
motion
condempneth
the
vnbeleuynge
and
vngodlye
accordynge
vnto
this
saiyng
.
Iohn
.iii.
He
that
beleueth
not
he
is
alredi
iuged
.
But
thys
affection
is
forgyuen
them
whyche
receyue
remission
of
synnes
by
fayth
,
according
vnto
that
Rom.
viii
.
No
condempnation
is
now
vnto
them
,
which
be
in
christ
.
☞
From
whence
come
veniall
sinnes
then
?
The
originall
synne
is
not
idle
but
it
engendereth
vicyouse
desires
and
lustes
,
euen
in
holy
men
accordynge
vnto
thys
sayeinge
,
The
fleshe
lusteth
agaynste
the
spirite
.
But
because
suche
affections
be
foregyuen
them
whyche
be
godly
,
they
be
made
veniall
.
For
the
godlye
doeth
not
allowe
those
affections
,
but
doeth
resyste
them
.
Therefore
because
fayeth
is
in
them
whyche
dooe
resyste
,
yet
be
they
pronownced
ryghtuousse
neuer
the
lesse
.
☞
What
is
mortall
synne
?
☞
It
is
a
kynde
of
actyon
,
whych
is
suche
,
that
they
whyche
do
commit
it
,
fall
from
the
grace
of
God
,
&
be
no
more
reputed
righteousse
,
and
be
condempned
vnlesse
they
do
amende
.
These
actions
be
called
mortal
,
synnes
,
for
an
example
.
To
allowe
or
do
anie
thynge
agaynste
conscience
that
is
to
say
vngodli
opinions
,
misbeleuing
not
to
resist
viciouse
affections
,
also
to
commit
bodily
syn
agaynste
the
commaundement
of
god
.
Of
thys
speaketh
Paul
.i.
Cor.
vi
.
Neither
whoremunger
,
nor
Idolater
,
nor
adulterers
,
nor
the
effeminat
,
nor
buggers
,
nor
theues
,
nor
the
defaitfull
,
nor
drunkardes
,
nor
slaunderers
,
nor
robberes
,
nor
rauishers
,
shal
possesse
the
kyngdome
of
God
.
So.
Ephese
.
v.
&
Gala.
v.
The
workes
of
the
fleshe
be
open
,
adulterie
,
whore
huntynge
,
vncleanlynes
,
vncleanes
of
liuinge
,
Idolatry
,
impoisoning
or
sorcery
hatred
,
chidiges
,
&
brauilinges
,
desire
of
glori
,
strife
sectes
,
enui
murder
,
druncknes
vnmesurable
eating
and
drinkyng
,
wherof
I
shew
vnto
you
,
that
they
whiche
do
committe
suche
shall
not
possesse
the
kyngdome
of
god
.
☞
What
thynkest
thou
of
the
diuision
of
actual
synnes
whyche
olde
writers
vsed
,
that
is
,
inwarde
actual
synne
,
and
outwarde
?
¶
This
diuisyon
is
not
so
ieopardouse
,
If
thou
saye
,
some
actual
synnes
be
inwarde
,
lyke
,
as
affectyons
and
thoughtes
be
,
whych
maye
be
called
venyall
in
them
whyche
resyste
wyth
fayeth
,
and
therefore
be
as
yet
reputed
iuste
,
Some
be
outwarde
,
as
euell
doinges
and
sayeinges
wherin
they
whyche
falle
be
destitute
of
grace
nor
be
no
more
reputed
iust
.
Yet
shalte
thou
knowe
that
as
well
inwarde
as
outwarde
synnes
be
mortall
in
them
whyche
lacke
fayeth
,
nor
dooe
not
resiste
suche
euel
motyons
.
For
because
they
lacke
fayth
they
haue
no
remission
of
synnes
.
Therfore
in
such
can
no
veniall
synnes
be
.
☞
What
sayest
thou
of
the
synnes
of
omission
and
wylful
ignoraunce
?
☞
They
be
also
mortall
synnes
.
For
thys
same
wylfull
ignoraunce
is
agaynst
conscience
,
as
if
a
man
wil
not
knowe
the
gospell
,
or
wyl
not
perceiue
his
dewtye
,
or
doet●
it
negligently
.
Such
be
the
fai●tes
of
manye
men
nowe
a
dayes
whych
dispyse
to
here
and
knowe
the
gospell
,
althoughe
they
knowe
that
this
is
commaunded
of
god
:
heare
hym
.
Suche
lyke
was
the
ignoraunce
of
the
Iewes
,
whiche
dyd
persecute
Christe
Euen
so
is
the
Idolatrye
of
the
Gentyles
,
deadly
synne
.
☞
What
is
to
be
required
in
them
which
be
conuerted
?
☞
That
they
maye
repaire
to
haue
a
cleare
conscience
,
and
thei
beinge
sory
for
their
sinnes
,
shalt
not
contynewe
in
them
,
whyche
they
iudg
in
them selfe
to
haue
committed
agaynst
the
wyl
of
God
.
As
it
is
written
:
I
wyl
not
the
death
of
a
sinner
,
but
rather
that
he
be
conuerted
.
And
againe
:
if
I
shall
saye
vnto
the
vngodly
thou
shalt
dye
,
and
if
it
shal
repente
hym
of
his
sinnes
,
and
if
he
do
iudgement
and
iustice
,
he
shall
liue
.
And
yet
let
them
knowe
in
the
meane
tyme
the
saied
obedience
,
whiche
they
perfourme
,
not
to
be
perfect
.
And
therfore
in
the
iudgemente
of
god
let
them
not
trust
in
the
dignitie
or
worthines
of
their
workes
,
but
let
theim
beleue
the
person
to
be
accepted
for
Christes
sake
.
Then
let
them
obserue
this
which
Paul
saith
.
Make
not
sorye
the
holye
spirite
of
God
,
wherwyth
we
bee
marked
vnto
the
daye
of
redemption
,
that
is
let
vs
not
cast
away
the
benifite
of
Christe
,
and
so
perishe
.
Of
Grace
.
¶
What
signifyeth
thys
worde
Gratia
?
THis
word
gratia
in
scripturs
,
&
especially
in
Paull
when
he
disputeth
of
iustyfication
:
signifyeth
not
a
quality
or
state
which
is
poured
into
the
soule
(
as
the
Papistes
do
teach
of
gratia
,
and
abuse
the
worde
for
charitie
or
loue
whyche
is
in
vs
)
But
it
muste
be
taken
incomparyng
wyth
an
other
,
and
it
signyfyeth
the
vndeserued
receyuynge
into
fauoure
or
reconsiliation
of
God
towarde
vs
.
¶
What
is
Gratia
then
?
¶
Gratia
properly
is
remission
of
synnes
,
and
reconcilyng
or
reputyng
of
righteousnes
,
or
acceptacion
or
allowaunce
of
the
person
,
whych
is
by
mercye
for
Christes
sake
,
vndeserued
,
with
the
whych
allowaunce
the
gyfte
of
the
holye
gost
is
conioyned
,
whereby
oure
hertes
in
repentaunce
bee
lyfted
vp
wyth
fayth
and
receyue
comforth
,
wherby
newe
motions
are
created
and
agreable
vnto
the
lawe
of
god
.
☞
Howe
shall
thys
be
vnderstanded
,
when
it
is
sared
we
be
iustifyed
by
grace
?
☞
It
must
not
be
vnderstanded
as
the
papistes
do
Imagine
,
that
it
shoulde
signyfy
that
we
purchase
remission
of
synnes
or
be
iustifyed
for
anye
state
or
qualitye
whyche
is
in
vs
,
that
is
to
saye
,
for
oure
loue
or
newe
obedyence
,
for
that
is
the
verye
waye
to
opresse
the
doctrye
of
fayeth
,
and
to
take
awaye
Christe
our
mediator
.
But
it
must
be
so
vnderstanded
,
that
we
obtayne
remissyon
of
synnes
or
rekeninge
to
be
iustifyed
,
when
god
accepteth
vs
without
any
of
our
deseruinges
bi
his
mercy
,
for
an
other
thynge
whyche
is
without
vs
.
that
is
to
saye
for
Christes
sake
.
And
yet
is
it
to
be
knowen
that
the
giuyng
of
the
holy
gost
is
conioyned
with
remission
of
sins
,
that
is
to
saye
when
we
be
lyfted
vp
wyth
fayeth
,
whyche
maketh
in
vs
the
performed
obedience
.
Therfore
in
,
the
stryuynge
of
our
conscience
,
when
it
seketh
for
remission
of
sinnes
,
&
disputeth
of
the
wil
of
god
toward
it
,
we
ought
not
to
haue
respect
vnto
our
qualities
,
or
our
own
worthines
,
but
we
muste
beholde
the
promisse
of
Christe
&
accordig
vnto
that
shal
we
iudge
of
the
wyll
of
god
towarde
vs
&
we
shall
receyue
the
self
mediator
by
fayeth
.
Thys
done
,
the
holye
goste
is
giuen
,
which
bringeth
conforte
&
taketh
effect
,
that
new
motions
be
created
.
Therfore
both
these
sentences
must
be
hold
,
both
the
newe
motions
ought
to
be
made
in
vs
bi
the
holigost
,
and
that
oure
conscience
neuer
the
lesse
oughte
to
haue
respecte
without
our selfe
to
be
iustified
bi
him
,
that
is
to
say
,
that
we
haue
remission
of
synnes
,
and
be
accepted
vnto
euerlastynge
lyfe
.
☞
Whiche
be
the
causes
of
grace
?
☞
The
efficient
cause
is
the
wil
of
God
,
which
would
that
Christ
shoulde
be
a
sacrifice
for
vs
,
&
for
his
sake
to
be
merciful
vnto
vs
.
Therefore
onlye
the
merite
of
Christe
is
the
cause
,
for
the
whiche
grace
is
gyuen
.
☞
Howe
chaunceth
grace
vnto
vs
.
☞
The
instrument
all
cause
is
the
preaching
of
the
gospell
and
mynistringe
of
the
sacramentes
.
For
god
wyl
be
effectual
by
hys
word
if
so
be
we
receyue
it
in
fayth
.
For
our
wyl
muste
come
therto
also
which
mai
receiue
the
word
.
For
he
wyl
not
take
effecte
in
them
which
do
resyst
,
and
in
them
whych
obteyne
not
grace
in
heareynge
the
worde
,
the
cause
is
their
owne
wyl
whych
resysteth
the
word
.
So
then
obteyne
we
grace
,
when
by
the
worde
or
promysse
declared
and
set
forth
in
the
gospell
oure
hertes
conceyue
comforth
,
and
ouercome
feare
,
and
lifte
vp
theym selfe
wyth
fayeth
vndoubtedly
iudgyng
that
they
haue
remission
of
synnes
,
and
are
accounted
to
bee
iustifyed
,
accordinge
vnto
the
promisse
,
for
Christes
sake
.
Therefore
sayeth
Paule
Galath
.
iii.
that
we
shoulde
take
the
promission
in
spirite
by
fayeth
,
that
is
,
when
we
affraied
for
the
iudgemente
of
God
,
dooe
lyfte
vp
oure selfe
with
fayth
,
whiche
leaneth
vpon
the
promesse
of
Christ
.
Here
are
fantastical
and
mad
spirites
to
be
condempned
,
as
the
Anabaptistes
,
whyche
looke
to
be
lightened
by
the
holy
goost
without
the
worde
of
God
.
Also
they
whyche
do
imagyne
the
holy
gost
to
rune
before
the
word
,
and
when
they
perceyue
that
they
haue
those
new
lightninges
they
faine
that
they
wil
beleue
.
Also
disputations
of
predestination
are
to
be
casten
awaye
here
.
For
lyke
as
the
doctrine
of
repentaunce
which
rebuketh
sin
,
is
vniuersal
,
&
ther
is
an
vniuersal
commaundement
of
Christ
:
euen
so
is
the
promysse
of
the
Gospell
vniuersal
,
commaunding
that
we
shal
al
beleue
in
him
and
that
we
shal
iudge
this
to
be
the
euerlastynge
and
vnchangeable
wil
of
god
,
that
for
Christes
sake
al
these
thynges
are
vndoubtedly
graunted
vnto
vs
which
the
gospel
promiseth
.
☞
Haue
we
then
merit
in
reconciliation
?
☞
We
haue
no
merite
whereby
we
can
obteyne
grace
that
is
remission
of
synnes
,
&
reputacion
of
righteousnes
but
it
is
the
vndeserued
rewarde
,
as
Paul
sayeth
,
it
is
the
gyft
of
god
,
not
of
you
lest
ani
man
shuld
glory
.
Also
.
Ro.
vi
.
The
gift
of
god
is
euerlastyng
lyfe
.
Therfore
thys
meane
is
taken
away
in
reconciliation
,
not
because
we
shuld
do
nothing
&
be
idle
,
but
because
the
promis
is
a
rewarde
,
to
the
intente
it
maye
be
certayne
that
is
to
aye
,
not
hauing
ought
of
the
condition
of
oure
worthines
,
&
yet
we
in
the
meane
season
muste
receyue
&
not
reiecte
,
the
promisse
☞
Which
be
the
effectes
of
grace
?
☞
The
effectes
be
motions
of
the
holy
goste
,
which
be
when
we
receyue
,
the
Gospell
.
And
the
firste
and
princypall
effecte
is
fayeth
,
whereby
wee
lyfte
vp
oure selfe
and
iudge
God
to
be
mercyefull
vnto
vs
for
Christes
sake
.
This
motion
is
called
a
reuiuing
,
for
wythe
fayeth
,
the
threateninges
and
feares
of
synne
and
death
be
ouercome
.
And
thys
trust
is
deliueraunce
from
synne
and
euerlastynge
death
and
the
verye
begynnynge
of
euerlastynge
lyfe
Then
after
folowe
other
motions
that
is
to
saye
,
a
newe
obedyence
toward
god
,
inuocation
,
feare
,
loue
pacience
&
other
vertues
.
Ther
be
also
other
effectes
of
grace
,
the
helpe
of
god
againste
the
deuyll
and
death
,
comforte
in
aduersities
.
Also
delyueraunce
from
the
lawe
.
The
laste
effecte
is
,
which
solowyth
the
finall
cause
.
Renewing
of
hole
nature
&
euerlasting
lyfe
.
☞
By
what
menanes
doth
grace
deliuer
vs
from
syn
and
death
,
seinge
syn
remayneth
as
yet
infixed
in
our
flesh
,
and
also
bodely
death
?
❧
I
answere
.
Although
in
this
life
the
fleshe
abideth
as
yet
viciouse
,
yet
this
presente
infirmitye
is
not
imputed
vnto
them
which
beleue
,
althoughe
thys
euel
by
it
owne
nature
is
synne
,
or
a
thyng
whyche
deserueth
dampnatyon
,
moreouer
,
newe
motyons
and
a
newe
lyfe
is
begune
in
vs
,
which
shal
be
made
perfecte
,
when
thys
fleshe
mortified
shal
be
renewed
.
And
so
grace
deliuereth
from
synne
after
two
sortes
.
For
it
is
remission
of
synnes
whyche
bee
past
,
and
forgyuenes
,
or
not
reputynge
of
the
presente
euell
which
is
in
vs
&
remayneth
infixed
in
our
fleshe
.
Secondarily
we
be
delyuered
from
death
.
For
nowe
is
euerlastynge
death
taken
awaye
to
them
which
beleue
.
Then
remaineth
as
yet
bodilye
deathe
and
other
aduerlityes
in
thys
lyfe
,
but
yet
is
death
robbed
of
his
darte
,
and
only
bodelye
death
doth
remaine
,
for
thys
purpose
that
thys
vicyouse
and
corrupted
flesh
should
be
abolyshed
.
Afterwardes
shall
thys
bodelie
deathe
bee
also
abolyshed
,
and
a
newe
glorified
nature
shall
come
after
in
the
resurrection
of
the
dead
.
☞
Wherfore
maketh
Paule
difference
betwen
Grace
and
the
reward
?
Paule
calleth
grace
remission
of
sinnes
,
or
reconcilynge
,
or
the
vndeserued
acceptinge
for
Christes
sake
.
He
calleth
the
rewarde
the
gyuing
of
the
holy
gooste
,
and
euerlastinge
life
.
Therfore
thys
word
reward
,
signifieth
the
very
effectes
of
grace
whereof
I
haue
spoken
.
But
althoughe
these
two
be
so
conioyned
,
yet
Paule
lernedly
maketh
difference
betwene
them
for
a
necessari
cause
.
And
thys
is
the
maner
of
dyfference
as
is
aboue
sayed
.
For
althoughe
it
be
necessarye
that
new
spiritual
motions
be
begunne
in
vs
,
yet
oure
conscience
is
stryuynge
,
and
before
the
iudgement
of
god
,
must
not
haue
respecte
to
the
renuinge
of
it
whych
is
done
by
the
holy
gooste
,
nor
yet
to
seke
if
it
haue
vertues
inowe
or
no
,
whether
it
beleue
&
loue
inough
.
For
so
can
it
neuer
be
certified
of
remission
of
synnes
,
but
it
muste
playnely
behold
the
promisse
of
the
gospel
,
&
iudge
that
it
hath
vndoubtedly
remission
of
synnes
vndeserued
for
Christes
sake
not
for
any
dignity
or
vertues
which
it
hath
.
❧
What
signifyeth
the
spirite
of
grace
and
prayer
in
the
prophet
zacharie
?
❀
zacharias
Chapi.
xii
.
hath
most
pleasantly
described
the
benifytes
of
the
new
testament
in
these
words
I
wyl
poure
out
vpon
the
house
of
Dauyde
the
spirite
of
grace
and
prayers
,
He
calleth
the
spirite
of
grace
,
whereby
we
knowe
that
God
is
mercyful
vnto
vs
,
&
forgyueth
oure
synnes
.
The
spirite
of
prayers
conteyneth
all
inwarde
worshyp
,
inuocation
and
all
exercisynges
of
fayeth
whiche
the
holye
goste
performeth
,
after
we
haue
receyued
confort
and
beleue
that
we
haue
remissyon
of
sinnes
for
Christes
sake
.
¶
Of
Iustification
.
☞
What
signifye
these
two
wordes
,
to
be
iustifyed
and
iustification
?
TO
be
iustifyed
signifyeth
properly
in
the
hebrue
Phrases
to
bee
quyte
from
sinne
and
to
be
pronounted
iuste
that
is
to
say
,
acceptable
,
as
if
thou
woulde
saye
,
he
is
absolued
and
reconciled
or
receiued
into
fauour
.
So
sayth
Paul
Rom.
iiii
.
To
hym
whyche
beleueth
in
hym
whyche
iustifyeth
the
vngodlye
,
that
is
to
saye
delyuereth
and
pronounceth
ryghtuouse
.
Euen
so
Iustification
signifieth
the
reconcilyng
or
acceptation
of
god
.
For
although
it
be
necessary
that
newe
motions
be
in
them
whych
be
reconciled
,
yet
iustifycation
must
not
be
vnderstanded
in
thys
proposition
,
we
be
iustifyed
by
fayth
,
of
the
diuicyon
of
qualityes
or
newe
vertues
.
But
it
muste
be
vnderstanded
in
referrynge
to
an
other
thynge
that
is
to
saye
the
wyll
of
God
acceptynge
and
allowynge
vs
,
euen
wyth
the
remission
of
synnes
and
pacifiynge
of
conscience
.
So
also
this
worde
Iustus
signifyeth
in
comparison
of
an
other
,
not
one
hauyng
new
qualities
,
but
one
reconciled
or
accepted
,
hauing
remission
of
synnes
☞
What
doeth
iustification
conteyne
?
It
conteyneth
thre
membres
remission
of
sinnes
,
acceptation
vnto
euerlastynge
lyfe
and
giuyng
of
the
holy
gooste
.
Althoughe
the
reste
be
contayned
in
remission
of
synnes
,
yet
for
the
cause
of
teachinge
it
is
expediente
to
discerne
these
thre
that
we
maye
perceiue
all
thes
to
be
gyuen
vnto
vs
not
for
our
worthines
,
but
onelye
by
mercy
for
Christe
.
And
not
to
be
Imagined
,
that
althoughe
wee
obtayne
remissyon
of
synnes
by
mercy
:
yet
after
that
we
be
iustifyed
by
oure
owne
qualityes
or
vertues
.
☞
How
is
iustification
?
❧
It
is
sayed
aboue
,
in
the
gospel
thes
two
to
be
taught
repentaunce
and
remission
of
sinnes
in
my
name
.
Therefore
we
must
begynne
wyth
the
same
preachyng
whyche
rebuketh
synne
and
setteth
forth
the
benifites
of
Christ
.
Therefore
thys
is
the
waye
of
iustification
.
Contrition
is
necessarye
,
whyche
maye
esteme
that
God
is
angrye
wyth
synne
,
and
maye
ernestlye
be
sorye
for
it
.
In
suche
feares
,
the
conscience
muste
be
lyfted
vp
wyth
fayeth
,
whyche
taketh
the
promisse
of
the
gospell
of
Christe
,
and
accordynge
vnto
it
determyneth
oure
synnes
to
be
forgyuen
vs
,
and
that
we
be
reputed
iust
and
inheriters
of
euer
lastynge
lyfe
for
Christes
sake
by
hys
mercye
,
of
oure
parte
vndeserued
.
When
we
be
so
comforted
in
repentaunce
or
contrition
we
be
iuste
or
acceptable
vnto
god
,
that
is
to
saye
,
we
haue
remission
of
synnes
,
and
acceptatyon
vnto
euerlastynge
lyfe
,
not
for
our
dygnitye
but
for
Christe
,
whom
neuer
the
lesse
we
muste
receyue
with
fayeth
.
And
when
we
take
conforth
after
thys
sorte
,
we
receyue
also
vndoubtedly
the
holy
gost
whiche
stirreth
vp
our
hertes
,
that
they
begyn
to
haue
newe
motions
,
as
feare
of
God
,
faith
,
loue
.
&c.
❧
Whiche
be
the
causes
of
iustification
.
¶
The
fyrst
&
principal
is
the
holy
gooste
,
hereunto
is
an
other
to
be
ioyned
,
that
is
to
saye
the
worde
whereby
the
holy
gost
doth
moue
and
it
taketh
effect
.
Thyrdly
our
wyll
when
it
is
moued
of
the
holy
gost
by
the
word
it
ought
not
to
resist
,
but
to
consent
and
receyue
the
word
,
accordinge
vnto
thys
,
if
ye
wyll
heare
his
voice
harden
not
your
hertes
☞
Doth
not
our
wyll
somthinge
?
¶
When
we
saye
men
to
be
iustifyed
not
for
their
deseruinges
,
&
the
merit
is
wythdrawen
from
workes
,
that
muste
not
be
so
taken
,
as
our
wyl
shuld
do
nothing
at
all
,
and
be
as
a
verye
stone
or
Image
.
But
seynge
we
muste
begyn
of
the
worde
,
as
I
haue
sayed
,
mannes
wyll
doth
certainelye
somthyng
.
It
,
moued
of
the
holye
gost
,
agreeth
or
consenteth
and
receyueth
the
worde
and
doeth
susteyne
or
vpholde
it selfe
therewyth
,
for
it
ought
not
to
caste
away
or
resyst
the
word
.
Also
it
must
esteme
that
christ
doth
vnfainedly
keepe
hys
promyses
,
that
is
to
saye
,
that
he
wyl
gyue
vnto
them
whyche
beleue
,
the
holye
gooste
,
that
he
wyll
take
effecte
by
hys
worde
,
☞
What
is
the
meanynge
of
thys
sayenge
,
we
be
iustifyed
by
faith
?
¶
Thys
sentence
is
dyuersly
depraued
.
Some
do
expounde
it
,
wyth
fayeth
,
that
is
to
say
,
wyth
the
whole
doctryne
of
religyon
,
or
wyth
obseruinge
of
Christen
profession
,
or
obedyence
of
al
vertues
These
doe
playnelye
depraue
the
worde
fayeth
,
and
calle
it
a
knowledge
or
professyon
of
doctryne
,
and
they
speake
nothynge
of
Christe
,
nothynge
of
truste
,
whych
lyfteth
vp
and
comforteth
consciences
.
And
they
stycke
only
in
the
doctryne
of
the
lawe
.
Other
some
,
all
thoughe
they
be
somethynge
wyser
,
and
graunt
that
by
the
worde
.
Fides
,
not
onely
the
knowledge
of
the
hystorye
is
signyfyed
,
but
also
truste
:
yet
do
they
imagyne
a
Sinecdoch
to
be
in
thys
worde
(
we
be
iustyfyed
by
fayeth
)
because
it
is
the
mooste
excellent
vertue
,
and
begynneth
godlynes
,
therefore
maye
iustyficatyon
be
attrybuted
vnto
it
yet
not
so
,
that
other
vertues
should
be
excluded
frome
iustyfycation
,
that
is
to
say
,
loue
etc.
But
these
do
also
erre
frome
the
sentence
of
Paul
and
do
leane
to
muche
vpon
theyr
owne
quallities
,
they
thinke
that
they
be
iustified
for
the
dignitye
of
the
or
other
vertues
which
must
be
in
holi
men
But
the
true
interpretatyon
is
:
we
be
iustifyed
by
fayeth
,
that
is
to
saye
,
by
the
truste
of
mercye
for
Christes
sake
be
we
iustifyed
,
or
acceptable
before
God
.
Therefore
this
word
must
be
vnderstanded
in
a
comparynge
wyth
an
other
.
We
be
iustified
wyth
fayth
that
is
wythout
oure
deseruinge
by
mercye
be
we
counted
ryghtuouse
.
But
thys
mercy
must
be
taken
with
fayth
.
Therefore
the
mind
of
Paulle
is
,
that
we
be
iustifyed
by
fayeth
,
that
is
to
saye
not
for
the
dignitie
of
our
qualities
or
vertues
,
or
for
any
thing
which
is
in
vs
,
but
for
an
other
thinge
which
is
wythout
vs
that
is
to
saye
for
Christ
be
we
reputed
rightuous
.
☞
What
doth
this
worde
Gratis
excepte
?
¶
It
doeth
not
excepte
repentaunce
or
contrition
&
good
workes
:
but
it
excepteth
the
condicion
of
our
worthynes
,
and
it
attributeth
the
cause
of
the
benifite
(
that
is
to
saye
of
remission
of
synnes
,
and
giuynge
of
euerlastyng
lyfe
)
only
vnto
mercye
☞
Wherfore
is
it
necessary
to
make
this
exception
¶
This
doctryne
is
all
together
to
be
referred
vnto
the
very
contentyon
of
the
conscience
before
the
iudgement
of
God
,
nor
it
can
not
be
vnderstanded
,
vnlesse
the
mynd
be
referred
vnto
the
sayed
contention
or
stryuynge
.
For
in
so
greate
feares
oure
conscience
hath
experience
,
that
we
cannot
set
our
vertues
and
merites
before
the
iudgement
and
wrath
of
God
,
nor
it
can
not
be
quyete
,
or
ouercome
doubting
and
despare
,
so
longe
as
it
seketh
it
owne
vertues
and
good
workes
.
Dauid
althoughe
he
had
manye
excellente
vertues
and
merites
,
yet
can
he
not
certaynly
esteme
that
he
obteyneth
remyssyon
of
synnes
for
them
,
but
all
these
vertues
be
oppressed
with
one
synne
.
Therefore
to
obteyne
a
quiete
conscience
and
to
ouercome
feare
and
desperatyon
,
he
is
compelled
to
seke
the
vndeserued
mercy
,
nor
he
can
not
rest
before
he
obteyne
the
voyce
of
the
gospel
with
fayeth
that
hys
synne
is
forgyuen
hym
wyth
out
hys
deseruinges
.
Therfore
then
is
thys
sentence
to
be
holden
that
we
be
iustifyed
wythout
deseruyng
by
mercy
for
Christes
sake
that
the
benyfyt
may
be
certayne
,
and
that
consciences
may
haue
a
sure
conforth
and
that
desperatyon
maye
be
ouer
come
wyth
fayth
.
And
thys
same
worde
Gratis
properly
maketh
difference
betwen
the
law
&
the
gospell
For
the
lawe
hath
also
promyses
,
but
it
graunteth
not
remission
of
sinnes
for
nought
but
it
requireth
the
condityon
of
oure
fulfyllynge
the
lawe
or
obedience
.
Thys
then
is
the
princypall
cause
,
wherfore
it
is
necessarye
to
defende
thys
excepcion
,
that
is
to
saye
,
that
the
promysse
maye
be
certayne
.
The
seconde
cause
is
that
dewe
honour
be
attrybuted
vnto
christ
that
is
to
saye
that
we
esteme
verely
that
we
haue
the
benifytes
of
the
gospel
for
hys
sake
,
&
that
we
may
learne
to
vse
hym
for
our
medyator
.
For
they
whych
hold
not
this
doctryne
,
do
rob
Christ
of
his
dew
honour
,
nor
thei
can
not
take
him
for
theyr
mediator
.
☞
Shew
the
testimonies
of
this
exceptyon
.
Romay
.iii.
They
be
iustifyed
frely
by
thys
grace
,
by
redemption
in
Iesu
christ
.
&c.
Item
Ga.
iiii
.
Therfore
by
fayth
frely
.
etc.
Ephe.
ii.
Through
grace
be
ye
saited
by
fayeth
,
not
of
your selfe
.
For
it
is
the
gyfte
of
God
,
not
by
workes
.
Galat.
ii
.
knowynge
that
a
man
is
not
iustifyed
by
the
workes
of
the
lawe
.
but
by
fayeth
in
Iesu
Christ
Ad
Titum
.iii.
Not
by
the
worckes
of
rightuousnes
which
we
haue
done
,
but
by
hys
mercy
hath
he
saued
vs
.
❧
Is
not
this
proposition
true
,
we
be
iustifyed
only
by
fayth
.
¶
I
answere
:
it
is
true
for
it
is
al
one
to
say
we
be
iustifyed
frely
for
nothyng
,
and
to
saye
we
be
iustifyed
by
fayth
.
And
the
sentence
shal
be
better
vnderstande
if
it
be
changed
into
a
comparyson
to
an
other
.
We
be
iustified
,
only
by
mercy
.
For
it
is
so
much
,
only
by
faith
that
is
by
the
truste
of
mercy
only
be
we
pronounced
iust
.
But
although
thys
particle
,
alone
,
be
not
added
,
yet
thys
proposition
,
we
be
iustifyed
by
fayth
is
plainly
an
exception
.
Because
to
saye
,
wee
be
iustifyed
by
fayeth
is
for
the
same
purpose
,
that
is
to
saye
,
because
fayth
leaneth
onelye
vpon
mercy
,
not
of
our
dygnytye
and
it
signifyeth
trust
of
mercye
onely
,
and
it
is
sette
agaynste
the
trust
or
confydence
of
oure
owne
dignitye
and
workes
.
Therefore
it
is
a
contrary
saying
,
to
say
,
we
be
iustifyed
wyth
fayth
,
and
then
to
imagyne
that
we
be
iustyfyed
for
our
worckes
or
deserue
remyssion
of
synnes
and
euerlastynge
lyfe
.
☞
I
argue
contrary
?
❧
Thou
saydest
before
,
that
contrition
&
repentaunce
were
necessarye
.
Therfore
fayth
alone
doth
not
iustify
.
I
answere
thys
particle
(
alone
)
doeth
not
excepte
repentaunce
or
contrition
nor
it
is
not
so
to
be
taken
,
that
fayth
alone
is
in
them
whych
be
renewed
,
and
no
other
vertues
.
But
it
excepteth
the
condition
of
our
worthynes
and
merites
,
as
the
cause
of
recōsiliation
,
that
is
to
say
that
we
be
reputed
iust
for
none
of
our
workes
.
And
the
cause
of
iustifycation
,
that
is
the
price
of
remission
of
synnes
,
doeth
not
atribute
the
merite
of
euerlastynge
lyfe
,
vnto
vs
:
but
that
repentaunce
and
beginning
of
new
obedyence
be
in
vs
,
yet
haue
wee
not
therefore
remission
of
synnes
An
other
argument
?
☞
We
be
iustifyed
wyth
fayeth
Fayth
is
a
worke
.
¶
Therfore
be
we
iustifyed
by
workes
☞
Here
doeth
the
answere
of
them
not
auayle
whiche
saye
,
fayeth
is
the
worke
of
god
,
because
loue
also
and
other
vertues
be
the
workes
of
god
,
yet
are
we
not
iustified
by
them
.
The
maior
is
not
so
to
be
vnderstanded
,
we
be
iustyfyed
wyth
fayeth
,
because
it
is
a
worke
or
qualitye
in
vs
,
but
because
it
leaneth
vpon
mercye
and
receyueth
mercy
.
And
thys
saying
,
we
be
iustifyed
wyth
fayeth
must
be
vnderstanded
by
the
waye
of
a
comparison
,
that
is
to
say
,
by
mercye
be
wee
pronounced
iuste
but
it
must
be
receiued
wyth
faith
Althoughe
then
fayeth
be
a
worke
or
newe
qualitye
in
vs
yet
be
we
not
iustified
bi
the
worthines
therof
,
for
this
fayth
is
as
yet
vnperfect
,
like
as
other
vertues
be
,
but
wee
be
iustifyed
by
that
thynge
,
whereupon
fayth
leaneth
,
and
the
which
fayth
receyueth
that
is
to
say
for
Christes
sake
.
☞
If
we
be
not
iustified
with
good
workes
☞
What
nede
we
then
to
do
good
workes
?
☞
I
answer
,
The
benefite
of
iustification
is
wholy
atributed
to
Christe
nor
it
hangeth
not
of
our
dignitie
,
to
the
intent
it
shuld
be
certaine
.
And
yet
newe
obedience
is
necessary
as
the
effect
necessarily
folowing
.
For
when
we
receiue
remission
of
sines
by
faieth
&
be
rekened
iust
,
a
renuing
is
also
created
wyth
in
vs
whych
is
the
begynnyng
of
a
new
and
euerlastynge
lyfe
,
but
the
begynninge
of
the
said
newe
euerlasting
lyfe
,
is
in
deede
this
saied
new
obedience
.
Therefore
this
said
new
obedyence
is
necessary
in
them
whych
be
iustifyed
.
☞
I
axe
of
Paule
nowe
conuerted
or
renewed
is
Paule
iustified
after
his
conuersion
wyth
fayeth
only
or
wyth
fayth
and
workes
,
or
new
obedience
also
?
¶
I
answere
.
He
is
iustyfyed
only
by
fayeth
.
For
althoughe
he
haue
nowe
a
newe
obedyence
,
&
excellent
vertues
,
yet
can
he
not
iudge
hys
persone
to
be
accepted
for
those
vertues
.
For
he
perceiueth
that
the
sayed
new
obedience
begun
now
in
hym
doth
not
satysfy
the
law
,
nor
he
can
not
set
vp
hys
vertues
agaynst
the
iudgment
ogod
,
like
as
his
self
sayth
.
I
know
no
euell
that
I
haue
done
,
yet
am
I
not
therfore
iustified
.
Therfore
it
is
necessari
that
he
iudge
the
person
to
be
acceptable
for
an
other
thing
that
is
to
saye
for
Christe
.
Then
after
because
fayth
beginneth
vpon
mercye
,
&
iudgeth
it self
,
therfore
to
be
accepted
before
God
,
it
cannot
be
sayed
that
we
be
iustified
wyth
fayeth
and
worckes
togither
.
For
it
should
be
a
contrary
saiyng
to
put
our
trust
in
mercye
and
in
oure
owne
dignytye
also
.
¶
Of
good
workes
☞
What
is
to
be
holden
in
the
doctriee
of
workes
?
-
i.
What
workes
be
required
?
-
ii
.
Howe
they
be
done
?
-
iii.
Whether
they
satisfye
the
lawe
or
no
?
-
iiii
.
How
be
they
acceptable
?
-
v.
Of
the
merite
and
cause
of
good
workes
,
What
workes
be
required
?
and
which
be
Good
workes
GOd
requireth
not
only
out
warde
workes
whyche
be
a
certayne
ciuile
forme
of
liuyng
and
carnall
iustice
,
whyche
is
in
hypocrites
and
the
vngodlye
.
For
that
may
mans
wyll
in
a
maner
performe
,
wythout
the
holye
gost
,
and
God
requireth
it
also
of
them
which
be
not
sanctifyed
.
But
he
requireth
also
inwarde
motyons
of
the
herte
that
is
to
sayethe
feare
of
God
,
trust
,
inuocation
,
loue
,
pacience
&
such
lyke
,
accordig
vnto
this
sentence
,
I
wyll
geue
my
lawe
in
theyr
hertes
.
And
Christe
sayeth
vnlesse
your
righteousnes
abound
more
then
the
righteousnes
of
the
Scrybes
&
Pharyses
,
ye
shall
not
enter
into
the
kyngdome
of
heauen
.
Therefore
good
workes
,
be
not
onely
outwarde
workes
but
also
inwarde
and
spiritual
motyons
.
But
I
cal
those
onely
good
workes
which
be
commaunded
of
god
&
be
taught
in
the
ten
commaundementes
,
Wherefore
when
inquiry
is
made
of
good
workes
wee
muste
haue
respect
vnto
the
x.
commaundementes
,
&
it
is
to
be
knowen
that
only
they
are
to
be
called
good
works
whych
ar
taught
in
the
.x.
commaundements
.
For
ther
must
be
a
testimony
of
the
word
of
God
,
what
works
god
requyreth
,
&
whych
be
acceptable
vnto
God
.
But
it
is
not
to
be
iudged
that
those
works
do
please
God
whyche
haue
no
testymony
of
hys
word
,
like
as
the
workes
of
tradicions
,
&
kindes
of
worshiping
of
our
own
election
be
,
but
the
scripture
doth
rather
refuse
those
workes
,
&
denieth
than
to
please
god
as
Christ
sayth
.
Thei
worship
me
in
vayne
with
mans
commaundementes
.
❧
Saythe
regester
of
good
works
contained
in
the
ten
commaundementes
.
Vnto
the
first
belongeth
repentance
or
feare
,
fayth
or
trust
of
mercy
promised
for
Christ
,
&
loue
,
also
obedience
in
aduersityes
or
pacience
Vnto
the
seconde
precepte
perteyneth
inuocation
thankes
giuyng
acknowledgyng
of
the
doctrine
,
&
preachyng
of
the
worde
of
God
if
thy
vocacion
require
it
.
Vnto
the
iii.
belongeth
obseruyng
of
common
ceremonies
which
be
ordened
of
god
reuerence
towarde
the
mynysteryng
of
the
word
.
Vnto
the
fourth
,
the
deutyes
perteining
toward
lyuynge
,
obedience
toward
parentes
diligence
in
our
vocation
.
Vnto
the
sixt
,
Chastitie
,
faythfulnes
in
mariage
temperaunce
and
sobernes
.
Vnto
the
seuenth
iustice
in
couenauntes
and
vsynge
of
oure
goods
,
liberalitye
,
almesse
dedes
.
Vnto
the
Eight
trueth
in
al
our
liuinge
to
hate
dyssemblynge
and
lyinges
.
Vnto
the
nyneth
and
the
tenth
belongeth
resystyng
of
concupiscence
and
euel
affections
.
☞
The
.ii.
question
.
❧
Howe
are
good
workes
done
?
☞
Here
must
thys
rule
fyrst
of
al
bee
obserued
that
it
is
impossible
to
fulfyll
the
lawe
wythout
fayeth
.
For
seynge
it
is
not
sufficient
to
accomplyshe
external
workes
or
the
fantasy
of
the
lawe
,
but
inwarde
motions
of
the
hertes
are
required
.
This
true
obedience
can
men
not
accomplishe
withoute
fayeth
or
wythout
the
vnderstandynge
of
the
Gospel
of
Christ
.
But
by
this
rule
,
without
fayth
the
law
is
impossible
to
be
vnderstanded
,
two
wayes
.
Fyrste
of
spirituall
obedyence
,
as
it
is
sayed
.
For
although
men
fulfil
in
a
maner
externall
workes
,
yet
in
the
agonye
or
striuinge
of
conscience
when
their
hertes
perceyue
the
wrath
&
iudgement
of
God
,
then
doubt
thei
,
they
fle
God
,
they
dispaire
,
they
loue
not
God
,
they
call
not
vpon
hym
,
therefore
they
fulfil
not
true
obedience
.
Secondarily
it
is
to
be
vnderstanded
also
of
acception
,
that
is
,
the
selfe
thyng
also
whyche
man
doth
wythout
fayeth
,
doeth
not
please
God
,
because
it
is
not
done
in
the
trust
of
Christ
the
mediator
.
For
without
Christe
nothing
can
be
acceptable
.
Therefore
sayth
Christe
his
selfe
:
wythout
me
can
ye
do
nothinge
.
Therefore
it
is
necessary
that
the
gospel
of
Christ
be
added
vnto
the
doctryne
of
the
lawe
,
and
fayth
is
necessary
for
the
accomplishinge
of
the
lawe
.
So
then
be
good
workes
done
,
when
oure
hertes
be
lifted
vp
with
the
Gospel
,
the
holy
gost
mouing
and
we
also
consentinge
then
is
the
holye
goste
receiued
also
,
and
newe
spirituall
motions
are
begun
in
vs
Oure
hertes
after
they
iudg
by
fayth
that
God
is
mercifull
vnto
vs
for
Christes
sake
,
that
God
taketh
care
for
vs
&
wil
here
vs
,
them
acknowledge
we
God
the
father
and
we
delyuered
from
doubte
and
desperation
,
do
begin
to
loue
God
vnfainedly
,
to
cal
vpon
him
and
to
put
our
trust
in
his
helpe
against
al
ieoperdies
and
periles
,
we
take
aduersities
in
good
worth
&
fulfil
our
obedience
,
for
the
glory
of
god
we
helpe
oure
neyghbours
,
we
do
the
duetye
of
our
vocation
more
diligentlye
,
and
we
accomplyshe
the
exercisyng
of
godlines
,
chastity
,
diligence
in
repressing
our
affections
and
such
lyke
.
Therefore
this
is
the
benifite
of
the
doctrine
of
the
gospel
when
it
teacheth
of
faith
,
it
learneth
how
the
holye
gooste
shal
be
receyued
which
stirreth
vp
in
vs
newe
motions
,
and
we
vnderstande
howe
the
law
is
possible
as
Paul
saith
,
the
lawe
is
stablyshed
by
fayeth
.
¶
The
third
Question
.
☞
Whether
new
obedience
do
fulfil
the
law
and
be
wythout
synne
or
no.
Althoughe
new
obedience
be
in
them
which
beleue
,
as
it
is
sayd
,
yet
is
it
to
be
knowen
,
the
sayed
obedience
to
be
vnperfect
&
not
to
be
wythout
syn
but
that
much
infirmity
and
vice
doeth
remayne
as
yet
,
euen
in
them
whyche
be
santifyed
Wherefore
this
newe
begunne
obedience
(
so
muche
as
pertaineth
vnto
it selfe
)
doth
not
satisfy
the
lawe
,
nor
can
not
be
sette
against
the
iudgemente
of
God
.
For
ther
is
as
yet
in
holye
men
concupiscence
whiche
is
by
the
owne
nature
sinne
,
and
deserueth
death
,
nor
it
is
not
idle
but
engendereth
perpetual
viciouse
affections
.
Therefore
holy
men
can
not
iudge
or
esteme
them selfe
to
be
iuste
and
please
God
for
newe
obedience
sake
.
But
they
are
compelled
to
seke
mercy
,
&
beleue
,
that
they
please
God
onli
for
Christes
sake
.
So
perceiue
thei
that
continual
repentaunce
is
required
of
them
and
that
they
haue
euer
nede
of
remission
of
sinnes
,
like
as
christe
requireth
repentaunce
of
all
men
leste
they
shoulde
be
to
proude
of
the
confidence
of
theyr
owne
dignitie
,
when
he
sayeth
.
There
is
ioye
with
the
angelles
for
one
synner
whiche
doth
repentaunce
more
,
than
for
nine
&
ninety
iuste
.
Therefore
the
doctryne
of
oure
aduersaries
is
to
be
condemned
,
which
fayneth
that
Sayntes
be
without
sinne
,
and
concupiscence
(
which
they
cal
an
enticemente
not
to
be
by
it
owne
nature
sin
&
they
iudge
those
whyche
be
renewed
to
be
iustified
bi
their
own
obedience
.
So
take
thei
Christ
vtterly
awaye
,
and
blynde
the
doctrine
of
the
Gospell
.
☞
Testimonies
,
that
synne
remayneth
as
yet
in
sayntes
?
i.
Iohn
i.
If
we
shal
saye
that
we
haue
no
synne
,
we
deceyue
oure selfe
,
and
the
trueth
is
not
in
vs
Romay
:
vii
.
In
my
fleshe
I
serue
the
law
of
synne
.
&c.
Rome
.x.
he
hath
shitte
vp
all
vnder
synne
to
the
entent
he
myght
be
mercifull
to
al
Psalme
.
Clxii
.
Enter
not
in
to
iudgmente
wyth
thy
seruaunt
for
no
man
shal
be
iustified
in
thy
sighte
.
Psalme
.
Cxxxix
.
If
thou
shall
abserue
iniquities
O
Lord
who
can
continew
.
Psalme
.xviii.
Who
vnderstandeth
trespases
.
&
c
?
Psalme
.xxxi.
Blessed
is
the
man
to
whom
the
Lorde
hath
not
imputed
synne
.
Therfore
syn
might
be
imputed
vnto
all
men
,
no
not
the
sayntes
,
be
wythout
syn
,
as
it
foloweth
in
the
Psalme
.
For
thys
shall
euerye
Saynte
praye
vnto
the
in
dewe
season
.
Also
the
sayntes
do
acknoweledge
these
synnes
when
they
praie
:
forgiue
vs
our
fautes
&c.
¶
The
fourth
Question
.
☞
Seynge
that
synne
remayneth
also
in
Sayntes
howe
can
the
newe
obedience
be
acceptable
?
☞
Hereof
is
it
specially
necessary
consciences
to
be
instructed
in
the
church
bi
what
meanes
our
new
obedience
is
acceptable
,
seynge
it
is
vnperfecte
&
falleth
much
from
the
perfection
of
the
lawe
?
So
then
is
it
to
be
answered
.
This
new
obedience
pleaseth
not
for
the
owne
dignitie
or
perfection
:
but
for
Christe
,
so
also
the
obedience
which
foloweth
or
good
worckes
,
althoughe
they
be
defyled
wyth
sinne
,
which
remayneth
as
yet
in
nature
yet
be
they
accepted
for
Christ
,
&
that
which
is
viciouse
is
forgyuen
them
which
beleue
for
Christ
the
mediatours
sake
.
So
is
it
to
be
knowen
that
as
well
the
personne
as
the
worke
is
accepted
for
Christe
,
and
that
thys
newe
obedience
,
by
mercye
for
hys
sake
is
allowed
,
&
reputed
as
thoughe
the
lawe
were
satisfied
,
and
it
is
called
fulfyliynge
of
the
lawe
or
righteousnes
because
we
be
nowe
chyldren
and
in●e●iters
wyth
Christ
.
☞
Testimonies
that
this
new
obedience
is
acceptable
.
☞
Rom.
viii
Nowe
is
there
no
condempnation
vnto
them
whiche
walke
in
Iesus
Christ
etc.
Also
if
ye
shal
mortify
the
workes
of
the
fleshe
wyth
the
spirite
,
ye
shall
lyue
.
Gala.
v.
In
Christ
neither
circumcision
is
of
any
valure
.
But
fayeth
by
loue
taketh
effect
,
oure
loue
then
is
acceptable
,
but
so
that
fayeth
be
knytte
wyth
it
,
whyche
receyueth
before
,
Christe
the
mediatour
.
Rome
.
xiii
.
He
whiche
in
these
thynges
serueth
Christe
,
he
pleaseth
God
and
is
allowed
of
men
.
i.
Peter
.ii.
That
ye
maye
offer
spiritual
sacrifices
,
acceptable
vnto
God
for
Christ
.
etc
,
i.
Iohn
.iii.
Because
we
kepe
hys
commaundementes
,
and
dooe
these
thynges
before
hym
whiche
be
acceptable
.
¶
The
fifte
Question
.
¶
Of
the
dignitie
&
causes
of
good
workes
?
¶
Thys
doctrine
doeth
greatelie
adorne
and
commend
the
endles
greatnes
of
the
mercy
of
god
,
when
wee
perceyue
oure
obedyence
to
please
God
for
Christes
sake
,
and
to
be
reputed
for
the
accomplishinge
of
the
lawe
,
and
to
be
adorned
with
greate
prayse
,
and
to
be
called
rightuoussenes
,
worshippe
,
sacrifices
wherewyth
God
is
honoured
,
also
to
deserue
greate
rewardes
.
Wherefore
the
dignitye
of
good
workes
is
not
to
be
dimynished
,
but
rather
amplified
,
that
it
maye
inflame
in
vs
the
desyre
of
wel
workynge
.
☞
Whiche
be
the
causes
then
,
which
should
prouoke
vs
vnto
good
workes
?
¶
Fyue
.
Necessitye
,
dignytye
the
rewardes
whyche
are
promised
,
exercising
of
fayeth
,
and
the
helpe
of
the
holy
gost
.
☞
Whiche
is
the
first
cause
?
¶
The
necessitie
of
good
workes
☞
For
faith
must
encrease
in
vs
wyth
continuall
exercises
in
inuocation
repentaunce
and
perils
accordyng
vnto
,
this
do
the
worthy
frutes
of
repentaunce
.
&c.
For
fayeth
can
not
consiste
wyth
an
euell
conscience
,
because
it
is
the
truste
that
God
is
mercyfull
vnto
vs
,
an
euel
conscience
iudgeth
the
contrary
.
Also
they
which
do
repent
,
but
gyue
them selfe
to
viciouse
lustes
and
desires
do
not
kepe
their
fayth
.
For
fayth
seketh
for
remission
of
synnes
,
it
is
not
delited
wyth
syn
nor
the
holy
gost
doth
not
remayne
in
them
which
giue
thēsefe
to
vicious
affections
according
vnto
this
.
He
that
worketh
sin
,
is
of
the
deuel
.
Peter
monisheth
the
same
,
Endeuoure
your selfe
sayeth
he
,
that
ye
make
sure
your
vocation
and
election
.
☞
Which
is
the
seconde
cause
?
The
dignitye
of
good
workes
.
For
although
in
our
great
infirmitye
we
ought
not
to
iudge
arrogantly
of
our selfe
yet
oure
vocation
is
much
to
be
made
of
and
although
our
vertues
and
good
workes
be
not
pure
and
cleane
inough
,
yet
belong
they
vnto
the
glory
of
christ
.
Therfore
their
dignitie
is
great
&
that
we
shal
knowe
that
they
do
greatlye
please
,
god
adourneth
them
with
honorable
titles
:
for
thei
be
called
sacrifices
the
is
true
worshipinges
&
honours
wherwith
god
is
delited
.
Christ
sayeth
the
the
father
is
glorified
wyth
oure
good
workes
.
Peter
fayeth
that
we
be
a
holi
priesthod
,
ordeined
to
offer
spirituall
sacrifices
&
acceptable
vnto
the
father
by
christ
Moreouer
seinge
good
dedes
and
good
works
be
the
giftes
of
the
holy
gost
it
wer
an
vnthankful
&
an
vngodlye
herte
whiche
woulde
not
know
the
author
.
Also
good
workes
be
sacramentes
that
is
to
saye
,
tokens
admonishing
vs
of
the
wil
of
god
,
&
testifiyng
the
we
haue
remission
of
sinnes
and
other
godly
benifites
according
vnto
thys
.
☞
For
geue
ye
,
and
ye
shal
be
forgeuen
:
☞
Whiche
is
the
third
cause
?
¶
Rewardes
as
well
bodely
as
spirituall
,
whyche
good
workes
deserue
.
But
althoughe
euen
in
this
life
rewardes
are
geuen
vnto
manye
,
yet
because
the
church
is
subiected
vnto
the
crosse
,
the
most
speciall
and
excellent
rewardes
,
shal
be
gyuen
after
thys
lyfe
lyke
as
Christe
sayeth
:
youre
rewarde
,
is
plentiouse
in
heauen
.
And
Paule
sayeth
,
godlines
hath
promises
of
thys
presente
lyfe
and
of
the
lyfe
to
come
.
Which
is
the
fourth
cause
?
❧
Exercisinge
of
fayth
for
therfore
doeth
God
adde
promises
vnto
the
workes
,
that
we
should
exercise
oure
fayeth
by
suche
occasions
,
we
shoulde
thinke
that
therfore
we
ought
to
giue
almesse
,
because
that
duetye
pleaseth
God
,
and
we
shoulde
beleue
that
God
will
in
lyke
maner
be
benificiall
and
good
vnto
vs
.
Lyke
as
the
example
of
the
widowe
of
Sarepta
teacheth
,
vs
.iii.
Regum
.xvii.
☞
Whiche
is
the
fyfte
cause
?
☞
That
they
whiche
gooe
delygently
aboute
to
do
good
workes
be
holpen
of
the
holye
gooste
and
preserued
,
leste
the
deuell
shoulde
drawe
and
entice
them
into
daingerousse
errours
&
vngraciousse
mischieffes
.
Therfore
christ
saith
.
I
will
not
leaue
you
fatherles
.
This
benifit
of
god
can
no
mans
mouth
prayse
inoughe
.
For
the
craftes
and
wyles
of
the
deuel
can
no
mans
wisdome
eschewe
without
the
helpe
of
the
holy
gost
.
Therefore
let
these
causes
stirre
vp
and
prouoke
vs
vnto
good
workes
.
❧
But
what
of
euel
workes
.
Do
they
hurt
vs
or
no
?
☞
Yes
.
Fyrste
of
all
they
deserue
the
wrath
of
god
and
euerlasting
dampnation
.
Secondarely
they
deforme
the
Gospel
and
the
glorye
of
God
as
he
sayeth
.
For
youre
sake
is
the
name
of
god
euell
spoken
of
among
the
gentiles
.
Thirdlye
they
haue
presente
punishmente
,
the
tiranny
of
the
deuel
,
which
hath
the
vngodly
in
his
power
,
and
doeth
driue
them
to
al
kyndes
of
errours
&
myschefe
.
Ther
foloweth
also
vodely
punyshmente
,
warre
and
other
wrechednes
and
miseries
.
Moreouer
all
spirituall
exercises
be
hindered
,
faith
is
dead
in
them
which
giue
themself
vnto
vices
Finally
,
that
whych
is
most
horrible
,
sinnes
deserue
hardening
of
the
hert
,
&
sinnes
be
punished
with
more
mischeuous
synnes
.
These
causes
are
diligently
to
be
considered
to
the
entent
we
should
caste
out
of
our
hertes
fleshly
surenes
or
confidence
&
that
we
shuld
learne
to
feare
the
wrath
of
God
,
&
stire
vp
our selfe
vnto
good
workes
▪
☞
Do
good
works
deserue
euerlasting
life
?
☞
I
answere
Some
althoughe
they
graunt
the
good
workes
do
not
deserue
remission
of
sins
,
yet
afterwardes
they
Imagine
that
good
works
deserue
the
euerlasting
life
,
in
them
which
be
renued
,
but
it
is
not
to
be
iudged
the
euerlasting
life
is
giuen
for
the
clēlines
&
dignity
of
those
works
but
it
is
the
vndeserued
benifit
or
reward
,
&
it
is
giuen
bi
mercy
for
Christes
sake
.
And
the
cause
is
the
oure
obedience
is
euer
as
yet
vncleane
or
it
pleaseth
not
for
it
owne
sake
but
by
Christe
doth
it
please
.
And
ther
is
no
man
which
is
so
mad
or
impudente
,
if
he
serche
hys
owne
conscience
,
that
dare
be
so
bolde
as
to
affirme
,
that
his
good
dedes
be
worthy
euerlastynge
lyfe
for
them
.
So
sayeth
Paul
I
am
nothyng
gilty
in
my
conscience
,
&
yet
am
I
not
iustified
therefore
.
If
Paul
nowe
holy
and
ful
of
good
worckes
denyeth
hym selfe
to
be
Iustifyed
wyth
them
,
he
iudgeth
muche
lesse
that
they
deserue
euerlasting
life
.
Also
Christe
sayeth
:
when
ye
haue
done
all
which
be
commaunded
you
:
saye
yet
ye
be
vnprofitable
seruantes
.
Rom.
x.
He
hath
shyt
vp
all
vnder
syn
,
that
he
myghte
be
mercifull
vnto
all
.
Nor
we
maye
not
suffer
thys
to
be
mocked
wyth
the
subtyll
cauillacyons
,
whereby
they
fayne
Sinecdochine
,
that
is
to
say
,
althoughe
good
works
be
not
the
whole
meryte
yet
be
they
partely
and
lesse
principall
merite
.
For
so
shoulde
fayth
leane
vpon
that
sayed
parciall
merite
,
whiche
is
impossible
.
For
it
is
a
contrary
saiyng
to
esteme
that
we
receyue
euerlastynge
lyfe
for
nothynge
by
mercye
for
Christes
sake
,
and
then
to
Imagine
that
our
obedyence
deserueth
euerlasting
life
.
And
that
same
partyall
(
if
so
be
ther
were
any
such
(
yet
should
it
be
vtterli
shaken
of
,
of
vs
,
in
the
battell
of
conscyence
,
when
wee
shoulde
perceyue
oure
obedyence
not
to
be
suche
,
as
it
ought
to
be
.
To
be
shorte
none
of
our
merites
can
be
sette
agaynste
the
iudgemente
of
god
for
the
lawe
dooeth
euer
accuse
vs
and
condempne
vs
of
synne
.
As
Paule
sayeth
.
The
power
of
synne
is
the
lawe
But
thankes
be
vnto
god
whych
gaue
vs
the
victory
by
Christ
.
&c.
Therefore
so
is
it
to
be
iudged
althoughe
oure
obedience
be
not
the
merite
of
euerlasting
lyfe
,
nor
we
are
not
saued
by
it
,
but
for
Christes
sake
wythout
our
deseruinges
,
yet
it
is
our
deuty
,
which
must
necessarily
folowe
,
and
it
deserueth
rewardes
boeth
bodelye
and
gostly
,
which
shall
be
gyuen
vs
partely
in
thys
lyfe
,
and
partely
after
this
life
as
Christe
sayeth
Gyue
and
it
shal
be
gyuen
vnto
you
.
☞
Wherefore
then
is
euerlastynge
lyfe
called
a
rewarde
,
as
it
is
sayed
,
he
shall
gyue
vnto
euerye
one
accordyng
vnto
hys
workes
.
&c
,
▪
I
answere
:
it
is
a
phrase
of
the
lawe
,
whiche
descrybeth
in
what
state
they
shal
be
,
to
whome
euerlastynge
lyfe
is
gyuen
and
it
sayeth
that
euerlastynge
lyfe
is
gyuen
to
them
whyche
be
iustifyed
For
when
the
lawe
speaketh
of
workes
,
it
meaneth
the
ryghtuousnes
or
vnrightuousnes
of
Euerye
one
.
So
speaketh
the
lawe
as
thoughe
we
had
fulfylled
the
lawe
wyth
oure
obedyence
and
were
so
rekened
iustyfyed
and
it
promyseth
euerlastynge
lyfe
vnto
them
whyche
be
iustifyed
.
But
in
the
meane
tyme
we
must
learne
in
the
Gospel
,
that
by
fayeth
frely
we
receyue
imputing
of
ryghtuousnes
for
christes
sake
,
&
that
euen
so
as
we
oure selfe
had
fulfilled
the
lawe
.
Therefore
because
ryghtuousnes
or
fulfyllynge
of
the
law
is
imputed
vnto
vs
:
therfore
is
euerlastynge
lyfe
promised
vnto
vs
,
as
iustifyed
,
not
because
our
obedience
is
worthy
so
great
a
benifite
,
but
because
for
Christes
sake
we
be
now
reputed
iust
?
and
the
rewarde
is
due
vnto
vs
,
not
for
oure
worthynes
,
but
because
it
is
promised
vs
for
Christes
sake
.
And
thys
rewarde
is
not
the
recompence
of
the
due
offyce
but
it
is
of
an
vndeserued
gyfte
or
benifytte
,
and
yet
not
for
the
obedience
whyche
is
not
due
,
but
whych
is
due
,
yet
in
vs
it
is
vnperfecte
,
and
dothe
not
satysfye
the
lawe
.
Som
were
wont
to
speake
also
in
this
place
,
of
the
difference
of
mortall
synne
and
veniall
.
For
because
synne
remayneth
as
yet
in
holy
men
it
is
necessary
that
dyfference
be
made
betwene
synnes
,
whiche
remayneth
as
yet
in
the
sanctifyed
,
and
which
maye
stand
wyth
fayeth
and
good
conscience
and
whyche
can
not
stande
wyth
fayeth
,
but
be
suche
,
that
they
whiche
do
commytte
them
,
falle
from
the
grace
and
fauour
of
God
and
be
no
more
counted
holye
,
lyke
as
the
adultrye
of
Dauyd
was
.
But
of
thys
dyfference
it
is
aboue
sayed
.
¶
Of
Repentaunce
.
☞
What
is
repentaunce
?
IT
is
whereby
we
be
mortifyed
from
syn
wyth
true
contrition
,
and
rayse
vp
oure selues
wyth
faieth
,
to
receiue
remission
of
our
synnes
,
☞
Howe
manie
thynges
be
necessary
to
them
whyche
do
repente
.
☞
Two
Contrition
and
fayeth
☞
What
is
contrition
.
¶
It
is
feare
and
sorines
of
conscience
which
perceiueth
the
god
is
angry
with
syn
,
and
is
sorye
that
it
hath
synned
.
Hereof
be
manye
testimonies
in
the
scriptures
.
Do
repentaunce
,
and
beleue
the
Gopell
.
Marci
.i.
Cutte
your
hertes
.
Ioell
.ii
,
Where
shall
the
Lorde
dwel
?
In
a
contryte
and
humble
spirite
.
Esaye
.lxvi.
Cease
to
do
frowardly
And
thys
contrytyon
muste
encrese
Vnto
that
we
acknowledg
not
only
our
outward
sinnes
,
but
al
so
our
inwarde
fylthynes
.
Wherfore
repentaunce
is
not
in
hypocrytes
whyche
be
afflyeted
wyth
no
sorowe
,
yet
in
the
meane
seasonne
stande
they
in
theyr
owne
conceyte
,
as
thoughe
they
were
cleane
from
al
synne
.
And
Christe
doeth
ofte
moste
ernestlye
rebuke
thys
carnall
surenes
.
Vnlesse
,
sayeth
he
,
ye
wyll
do
repentaunce
ye
shall
altogether
perishe
.
☞
From
whence
come
these
sorowes
and
feares
in
vs
?
¶
By
the
worde
of
god
whyche
rebuketh
syn
Rom.
i.
The
wrath
of
God
is
declared
vpon
all
vngodlines
.
And
Iohn
:
xvi
.
The
holy
gost
shall
rebuke
the
worlde
of
synne
.
&c.
☞
What
then
is
fayeth
necessarye
to
them
whych
do
repent
?
☞
Yes
,
for
it
is
the
truste
wherehy
euerye
one
beleueth
that
hys
synnes
be
forgyuen
for
Christes
sake
vndeserued
.
Thys
fayeth
muste
esteme
that
the
sinnes
be
forgyuen
the.
Thereof
be
manye
testymonies
in
scriptures
.
Actes
.x.
vnto
him
giue
al
the
prophetes
witnes
that
they
whyche
beleue
in
hym
,
shall
haue
remyssion
of
theyr
synnes
for
hys
names
sake
.
Rom.
v.
We
iustifyed
by
sayth
haue
peace
wyth
god
,
that
is
to
say
,
appeased
and
quiet
consciences
.
And
that
synnes
be
forgyuen
for
nothyng
,
vnto
the
the
vnworthye
,
these
places
testify
.
Rom
,
iii
We
iustifyed
wythoute
oure
deseruinges
bi
his
grace
.
Ephes.
iii.
Ye
be
saued
by
grace
,
it
is
the
gyf●e
of
God
,
not
of
you
.
Item
.
Rom.
v.
By
him
haue
we
entrance
vnto
the
father
.
And
Psalme
.xxxi.
I
haue
sayed
,
I
wyll
acknowledge
my
vnryghtuousnesse
agaynste
my selfe
vnto
the
Lord
,
and
thou
forgyuest
the
vngodlynes
of
my
sin
▪
Rome
.viii.
When
it
was
vnpossyble
vnto
the
lawe
God
sente
hys
sonne
in
fleshe
.
&c.
Rom.
iiii
.
Therefore
by
fayth
wythout
deseruynge
&c.
This
fayth
maketh
difference
betwene
the
contrycion
of
Peter
and
Iudas
,
of
Dauid
and
Saul
The
contricion
of
Peter
and
Dauid
was
profytable
,
because
it
had
fayeth
.
Whereby
they
did
receyue
the
mercye
promysed
and
were
comforted
.
But
the
contrityon
of
Iudas
and
Saul
auayled
nothing
,
because
thei
did
not
ioin
thys
fayeth
wyth
it
.
This
faieth
also
maketh
dyfference
betwene
seruile
feare
and
childelye
feare
.
☞
Seruile
feare
¶
Is
feare
wythout
fayth
.
☞
Childly
feare
.
Is
feare
where
vnto
cometh
fayeth
which
lifteth
vp
and
comfortethe
the
herte
amonge
suche
feares
.
☞
But
what
seye
ye
of
confession
and
satisfaction
?
These
be
come
of
an
ecclesiasticall
ryte
of
an
open
repentaunce
For
in
old
tyme
they
which
were
accused
of
open
synnes
were
excommunicate
,
nor
they
were
not
receiued
vnlesse
they
would
fyrst
make
confessyon
,
and
testyfye
before
the
pastores
that
thei
would
amend
theyr
maners
,
and
vnlesse
they
dyd
axe
absolution
.
After
that
was
satisfaction
added
,
that
is
to
saye
,
a
certayne
open
chastifynge
.
But
thys
custome
of
confessyon
is
abrogated
longe
ago
in
the
greke
churche
,
because
a
woman
so
confessyng
was
defyled
in
the
temple
of
a
certayne
deacon
.
Therefore
such
custome
is
not
of
goddes
lawe
.
☞
What
is
the
common
confession
,
which
is
done
vnto
the
prieste
.
It
is
a
numbringe
of
synnes
yet
not
commaunded
by
goddes
law
.
It
is
yet
expedient
to
be
kept
in
the
churche
,
for
the
cause
of
absolucion
and
learneynge
.
For
by
that
occasion
the
vnlerned
maye
be
heard
and
more
commodiously
instructed
of
the
whole
doctryne
and
it
is
an
vncomly
thynge
that
a
man
should
come
vnto
the
communion
beynge
nothynge
at
all
serched
.
But
yet
it
is
to
be
knowen
that
consciences
are
not
to
be
loden
or
ouercharged
wyth
numberynge
of
synnes
.
For
they
maie
wythout
that
,
are
counsell
and
absolution
.
For
thys
numbringe
of
synnes
vnpossible
,
accordynge
vnto
thys
.
Who
vnderstandeth
hys
synnes
.
&c.
☞
I
reason
agaynst
you
.
The
iudge
doeth
not
absolue
before
he
knowe
the
matter
.
In
this
confession
is
absolution
,
therfore
the
numbring
and
acknoweledging
of
sines
is
necessari
to
be
I
answere
vnto
the
maior
:
there
is
difference
betwen
Iudicyal
power
or
of
iurisdiction
,
and
the
power
of
ministring
the
worde
.
In
this
confession
is
onelye
power
of
ministeryng
the
word
.
For
the
pastor
absolueth
not
as
a
iudge
,
but
as
a
minister
hauing
no
commaundement
to
call
for
a
rekening
of
other
mens
sines
,
but
only
to
giue
absolution
.
&c.
But
ther
is
besid
this
an
other
power
of
iurisdiction
which
is
a
certain
outeward
iudgment
of
the
church
which
perteineth
onely
vnto
open
crimes
whereby
open
sinners
be
excomunicat
and
they
whyche
be
excommunicate
receiued
againe
.
&c.
☞
What
is
fatisfaction
?
☞
It
is
a
certayne
polityke
&
outward
order
in
the
churche
instytute
by
mans
authority
,
or
for
an
example
,
to
affray
other
from
syn
,
or
for
to
serch
the
myndes
of
them
whych
did
returne
vnto
the
churche
,
whether
they
dyd
ernestly
repent
or
no
For
in
olde
tyme
open
synners
were
not
receiued
wythout
a
certain
open
chastisyng
,
and
they
called
it
satisfaction
.
☞
How
many
kindes
of
satisfaction
is
ther
?
Two
The
one
in
tyme
past
of
open
repentance
,
the
other
of
the
papistes
.
☞
What
is
satisfaction
of
repentaunce
?
¶
It
is
a
punyshement
,
whyche
was
appoynted
of
the
pastor
,
vnto
them
which
dyd
repent
for
their
open
sines
to
proue
them
if
they
woulde
ernestly
amend
or
no
,
wherin
when
they
had
exercysed
theyr selfe
for
the
tyme
prescribed
of
the
byshop
,
they
were
admytted
agayne
vnto
the
Supper
of
the
Lord
.
Of
this
satisfaction
were
diuerse
partes
accordynge
vnto
the
condicion
or
greatenes
of
the
faute
,
and
accordynge
vnto
theyr
synnes
,
so
hadde
they
theyr
rules
or
canonnes
.
☞
What
is
satisfaction
after
the
papystes
?
¶
It
is
to
do
certayne
workes
prescribed
to
redeme
paynes
out
of
purgatorye
,
or
other
temporall
paines
.
For
the
papistes
say
,
that
synne
is
not
forgyuen
by
absolution
,
but
the
euerlastyng
paine
that
was
due
,
for
the
synnes
,
to
be
chaunged
into
temporall
payne
of
purgatorye
.
Then
after
saye
they
,
that
some
of
those
synnes
be
forgyuen
by
the
powre
of
the
keyes
,
and
some
to
be
redemed
wyth
oure
satisfactions
,
that
is
with
thos
appointed
workes
.
So
then
do
they
teache
,
that
satisfactions
deserue
remission
and
to
be
a
recompence
of
euerlasting
paines
☞
From
whence
commeth
satisfactyon
of
the
papistes
?
❧
In
old
time
famouse
sinners
were
not
receyued
into
the
churche
wythoute
open
chastysynge
for
a
certayne
tyme
,
thys
was
called
open
repentaunce
and
satisfaction
,
and
it
was
a
certain
outwarde
and
polityke
order
,
instituted
by
men
,
not
that
it
was
satisfaction
before
God
or
that
synnes
were
therefore
forgyuen
.
Afterwardes
,
that
order
beynge
abolyshed
,
the
worde
onlye
of
satisfaction
remayned
.
Whereupon
vnlearned
men
afterwardes
made
of
a
politicke
order
a
spirituall
order
,
as
a
thinge
necessary
for
remission
of
sinnes
.
What
is
to
be
iudged
of
remission
of
payne
,
and
whether
the
keys
can
charg
one
wyth
punyshment
or
take
it
away
or
no
?
❧
Fyrste
of
all
it
is
to
be
knowen
that
remission
as
well
of
synne
as
punishment
is
of
oure
parte
the
vndeserued
benifit
of
Christ
,
and
that
we
are
deliuered
both
from
sin
and
euerlastinge
death
.
☞
Then
is
dyfference
to
be
made
betwene
euerlastynge
payne
and
temporall
payne
for
althoughe
remission
of
euerlastyng
payn
,
be
ioined
with
the
remissyon
of
the
syn
yet
neuerthelesse
,
holy
men
in
this
lyfe
suffer
common
miseres
of
mankind
,
as
corporal
death
and
other
miseries
wherof
Paule
sayth
,
the
bodye
is
mortified
for
sinne
▪
And
god
somtyme
punisheth
for
certayne
sins
lyke
as
dauid
suffered
punishment
for
hys
adultry
.
But
that
is
not
vniuersal
,
for
synnes
be
forgiuen
with
out
the
due
punyshment
.
Thyrdly
The
punishment
whiche
god
doth
ioyne
,
can
no
powre
of
keyes
remitte
,
nor
they
haue
no
commandement
of
remittynge
or
enioining
anye
suche
punishmente
.
¶
Fourthlye
,
it
is
to
be
knowen
,
that
suche
punishmentes
be
ofte
mytigated
,
or
eles
taken
altogyther
awaye
by
oure
repentaunce
.
Lyke
as
many
tymes
boeth
common
and
pryuate
myseries
were
mitygated
by
repentaunce
,
as
Paul
sayeth
:
if
we
woulde
iudge
our selfe
we
shuld
not
be
iudged
of
the
Lorde
.
Fiftly
,
aduersityes
of
men
be
not
alwayes
punyshmentes
for
certayne
synnes
,
as
the
aduersytyes
of
Iob
,
and
other
saintes
Also
the
punishment
of
the
Apostles
and
martyrs
but
they
be
synguler
workes
of
god
wherewyth
the
fayth
of
holy
men
is
exercised
,
and
the
glorye
of
God
is
set
furth
.
Moreouer
vertuouse
men
must
iudge
also
thys
to
be
the
end
and
purpose
of
suche
paynes
and
aduersityes
,
that
they
be
not
tokens
of
the
wrath
of
god
,
but
of
goddes
good
wil
,
that
is
to
saye
,
that
god
wyl
them
to
be
exercyses
,
wherewyth
synne
maye
be
abolyshed
out
of
vs
,
and
the
spirituall
newenes
maye
growe
.
Nor
godlye
men
oughte
not
to
esteme
that
they
be
caste
awaye
of
God
,
as
Paule
sayeth
.
We
be
corrected
of
the
Lorde
,
leste
we
shoulde
be
condemned
with
this
world
.
¶
Of
absolucion
☞
What
is
absolution
?
IT
is
a
certification
of
remissyon
of
synnes
,
and
of
the
mercye
of
God
toward
synners
.
For
so
sayeth
Christ
.
Math.
xviii
.
what
so
euer
ye
louse
vpon
earth
,
it
shal
be
loused
in
heauen
.
And.
Iohn
xx
.
whose
synnes
ye
shall
forgyue
they
shal
be
forgiuen
.
☞
Maye
a
man
haue
ofter
then
once
remission
of
synnes
?
Yes
,
when
Peter
axed
Christ
howe
ofte
shall
I
forgyue
my
brothere
?
He
answered
,
seuentye
tymes
seuen
tymes
,
&
Paul
saieth
If
a
man
be
possessed
with
any
syn
,
ye
that
be
spirituall
correcte
hym
in
the
spirite
of
gentilnes
.
And
the
churche
prayeth
daily
forgiue
vs
our
faultes
.
And
Christe
sayeth
Luke
.xv.
There
is
Ioye
amonge
the
Angeles
of
god
for
one
sinner
which
doeth
repent
.
☞
Dooe
the
Nouatians
and
Catharines
rightly
deny
,
that
they
which
fall
after
Baptisme
dooe
not
obtayne
remissyon
of
synnes
?
Those
heretikes
do
mischeuously
erre
.
For
manye
examples
maye
be
shewed
boeth
of
the
olde
testament
and
the
newe
,
where
they
whyche
were
fallen
dyd
purches
remission
of
sinnes
and
absolucion
of
Christe
and
the
churche
.
For
an
example
by
Dauid
,
manasses
&
Peter
.
The
church
of
the
Galathyans
was
fallen
,
&
called
againe
to
repentaunce
by
Paul
.
And
Paule
hym selfe
commaundeth
the
lecherouse
man
of
the
Corrinthians
to
be
receiued
after
repentaunce
.
The
Lord
speaketh
also
by
Ezechiel
.
xxxiii
,
I
lyue
sayeth
the
Lord
I
wyl
not
the
death
of
a
synner
but
rather
that
he
be
conuerted
and
lyue
.
Here
doeth
god
make
an
oth
,
the
consciences
this
maye
be
comforted
and
lifted
vp
,
when
they
here
not
onely
the
promis
,
but
also
that
it
is
established
wyth
an
othe
.
☞
But
what
say
ye
to
the
places
of
the
Epistel
to
the
Hebrues
.vi.
It
is
impossible
that
they
which
be
once
lightened
&c.
And
.x.
the
whiche
sinne
voluntarily
.
&c.
❧
These
places
dooe
not
denye
them
whiche
be
fallen
to
returne
vnto
grace
&
the
benifit
of
Christ
For
the
fyrste
place
intreateth
of
the
cursed
blasphemars
&
obstinate
personnes
,
whych
agaynste
their
owne
conscience
do
persecute
the
word
of
god
,
and
do
so
sore
dispise
admonicion
and
repentaunce
,
that
they
supposinge
them selfe
sure
dooe
triumphe
and
dooe
greately
reioice
in
them selfe
for
their
wisdome
,
because
they
were
so
bolde
as
to
mocke
the
worde
of
God
.
These
can
not
be
renued
so
long
as
they
continue
,
and
crucyfye
Christe
,
and
do
not
obey
the
gospell
.
The
,
other
place
commaundeth
to
kepe
the
fauour
and
benifit
of
Christe
,
and
to
be
ware
that
it
be
not
loste
.
For
he
which
loseth
the
benifit
of
Christ
,
is
accused
of
iudgement
☞
Is
there
a
synne
whyche
can
not
be
forgyuen
¶
Christe
Math.
xii
.
maketh
distinction
betwene
the
syn
whyche
may
be
forgyuen
,
and
that
which
cannot
be
forgyuen
.
Who
so
euer
speaketh
a
word
agaynst
the
sonne
of
manne
,
it
shal
be
forgeuen
hym
.
But
he
whych
speaketh
a
worde
against
the
holye
goste
,
shall
not
be
forgyuen
neythere
in
thys
worlde
nor
in
the
world
to
come
.
And
Iohn
sayeth
.
He
whych
knoweth
hys
brothere
to
commytte
a
synne
,
whyche
is
not
deadelye
lette
hym
praye
for
hym
and
it
shall
be
forgyuen
him
.
But
ther
is
a
synne
vnto
death
I
saie
not
that
anye
manne
shal
praye
for
it
.
☞
Which
is
syn
agaynste
the
holye
gooste
?
☞
Saynte
Austyne
vnderstandeth
synne
agaynst
the
holy
goste
eyther
in
them
whiche
continually
do
neuer
repent
,
and
whych
receyue
not
the
Gospell
,
or
eles
desperation
.
For
these
synnes
be
plainly
contrary
vnto
grace
,
and
dooe
reiecte
it
.
Other
synnes
when
we
fleye
vnto
grace
,
be
forgeuen
.
Therfore
.
S.
Augustine
doeth
so
interprete
the
sayenge
of
Christe
.
He
that
speaketh
a
worde
agaynst
the
holy
gost
that
is
to
saye
,
he
which
finally
doeth
forsake
and
cast
a
waye
the
worde
of
grace
whyche
is
preached
and
confyrmed
wyth
gostely
testimonyes
,
he
committeth
syn
agaynst
the
holy
gost
.
☞
Is
not
euerye
fal
,
after
the
trueth
be
once
knowen
,
synne
whiche
can
not
be
forgyuen
?
¶
No.
For
ther
be
many
examples
,
and
wytnesses
which
teach
that
suche
fallynges
be
forgyuen
.
And
euerye
persecution
of
the
Gospell
is
not
to
be
iudged
synne
vnforgyueable
.
Because
Manasses
,
Pauli
and
other
persecuted
the
worde
of
god
yet
purchassed
they
forgeuenes
.
Wherefore
boeth
the
sentences
are
to
be
holden
.
Fyrste
,
that
all
synnes
be
forgyuen
them
,
whyche
beleue
,
because
the
promysse
is
vniuersall
accordyng
vnto
thys
,
he
hath
concluded
all
vnder
synne
,
that
he
myght
be
merciful
vnto
all
.
Also
i.
Iohn
.i.
He
is
a
sacrifice
,
not
only
for
oure
synnes
,
but
for
the
synnes
of
the
whole
world
,
Secondarelye
thys
is
also
to
be
holden
,
that
ther
is
a
synne
whyche
can
not
be
forgiuen
,
or
a
synne
vnto
death
.
But
who
committeth
that
,
the
cannot
be
forgiuen
it
is
not
oure
deutye
to
iudge
,
it
is
sufficient
to
iudge
of
the
whych
foloweth
that
ther
is
no
such
sin
in
them
which
come
to
repentaunce
&
faithe
.
And
vnforgiuable
sin
perteineth
only
vnto
them
whyche
continewe
vnto
the
veri
end
in
infidelity
&
do
no
repentaunce
for
thei
which
do
repent
,
haue
no
vnforgiuable
sinnes
☞
What
is
the
effecte
of
repentaunce
The
effects
&
fruits
of
repentaunce
be
together
newenes
of
lyfe
and
maners
.
For
in
them
which
be
receiued
into
grace
,
the
rightuousnes
of
good
conscience
must
folow
,
whereof
Ihon
sayth
do
the
worthi
workes
of
repentaunce
&
of
the
necessitie
of
this
newe
obedience
haue
we
entreted
.
¶
Of
faith
☞
What
is
fayth
?
Faith
is
not
onli
a
knoledg
of
the
historie
of
christ
but
it
is
the
vnfained
trust
of
the
hert
,
which
consenteth
vnto
the
promis
of
the
gospel
but
specially
it
signifieth
the
trust
of
merci
promised
for
christ
.
For
altough
there
be
many
kyndes
of
promises
&
diuers
purposes
wher
about
fayth
is
occupyed
,
like
as
the
busines
&
pereles
of
diuerse
men
be
as
the
busines
of
Moises
,
of
Dauid
of
Paul
be
diuers
yet
this
is
the
pricipal
purpos
of
faith
,
&
which
i
al
busines
is
euer
the
first
&
most
speciall
that
is
to
say
,
trust
of
merci
wherwith
the
hert
iugeth
,
that
it
hath
remission
of
sinnes
,
&
pleaseth
god
for
christ
Thys
faith
must
go
before
&
giue
light
in
euery
inuocacion
,
&
the
hert
lifted
vp
ther
with
desireth
&
loketh
for
the
help
of
god
in
al
maner
of
tentations
.
Againe
,
without
this
fayeth
or
trust
of
mercye
ther
is
no
inuocation
,
nor
no
ieoperdies
can
be
ouer
come
For
vnles
their
be
such
faith
in
the
hert
the
mind
is
oppres
led
with
douting
&
indignation
against
god
in
the
sore
striuinges
of
the
concience
☞
Howe
standeth
this
faith
in
our
herte
?
The
holy
gost
moueth
our
herts
bi
the
gospel
,
which
teacheth
the
sin
is
forgeuen
vs
for
christ
,
which
was
made
an
offering
for
vs
.
So
then
standeth
this
when
we
heare
this
promisse
,
and
behold
Christe
our
mediator
,
we
beleue
for
hys
sake
that
we
be
forgyuen
and
acceptable
before
god
,
and
to
be
,
heard
nor
we
sufferre
not
thys
truste
to
be
shaken
of
vs
.
Thys
fayeth
is
the
self
reuiueing
of
herte
,
and
ouercommeth
feares
of
sinne
and
death
&
it
bryngeth
a
sure
comfort
it
vpholdeth
in
al
periles
&
it
axeth
&
obtaineth
things
of
God
.
❧
Proue
the
faith
signifieth
truste
of
mercy
☞
In
thys
tyme
also
certayne
learned
men
do
contende
,
thys
worde
Fayeth
to
sygnifye
onely
the
knoweledge
of
the
historye
or
profession
of
the
Articles
,
which
may
be
also
in
the
vngodlye
,
and
they
denye
truste
of
mercye
to
be
signisyed
by
thys
worde
Fides
.
Therefore
stronge
argumentes
must
be
holde
,
that
Fides
.
in
thys
proposition
signifyeth
truste
of
mercy
.i.
Paule
confirmeth
the
promise
.
and
fayth
whiche
taketh
the
promesse
.
Rome
.
iiii
.
when
he
sayth
therefore
by
faith
without
deseruynge
,
that
the
promes
maye
be
sure
,
for
he
meaneth
that
the
promes
is
of
none
effecte
vnlesse
it
be
taken
wyth
fayeth
.
Therefore
seinge
fayth
is
compared
vnto
the
promesse
as
to
a
thinge
about
whiche
fayeth
doth
exercise
hys
office
,
it
is
necessarye
Paule
to
speake
of
such
a
fayeth
whiche
is
a
conseniynge
wherewith
we
consente
and
agree
vnto
to
the
promis
.
But
thys
fayeth
agreing
vnto
the
promisse
,
is
the
very
truste
of
mercye
,
not
onely
the
knoweledge
of
the
hostorye
For
so
Galla.
iii.
saith
he
,
that
the
promisse
by
fayth
maye
be
gyuen
vnto
them
whyche
beleue
.
&c.
ii
.
Rome
.
v.
speaketh
he
of
Abrahamme
.
He
doubted
not
wyth
distruste
,
but
he
was
confyrmed
in
fayth
here
speaketh
he
playnelye
of
faith
,
whych
resisteth
,
douting
despaire
,
and
recouereth
the
promis
.
For
he
speaketh
manifestly
of
the
trust
of
the
promis
.
He
dyd
not
doubte
of
the
promyse
of
God
by
mystruste
.
.iii.
Paul
speaketh
of
such
a
fayth
,
which
is
not
an
idle
knowledge
of
the
history
:
but
which
worketh
for
remission
of
sinnes
&
he
attributeth
vnto
it
liuely
causes
,
the
is
to
say
,
that
it
conforteth
our
hertes
in
feares
,
maketh
our
consciences
quiet
,
and
ouercommeth
syn
&
death
Rom.
iiii
We
iustifyed
by
faith
be
pacified
.
Item
Eph.
i.
By
whom
we
haue
truste
&
enteraunce
by
iayth
.
Therefore
it
is
necessari
that
fayth
be
taken
for
the
trust
which
conforteth
&
lifteth
vp
oure
hertes
.
Also
Christ
,
whiche
saieth
vnto
the
sinfull
woman
,
thi
faieth
hath
made
the
safe
,
speaketh
surely
of
such
a
faith
whiche
beleueth
&
knowledgeth
that
hir
sinnes
be
remitted
according
to
the
worde
of
Christe
:
Thy
synnes
be
forgiuen
the
,
So
also
in
suche
lyke
places
when
he
speaketh
after
the
same
sort
vnto
the
woman
of
Cananie
and
to
hir
which
was
affected
with
the
flux
of
bloud
,
he
vnderstandeth
the
trust
which
did
loke
for
helpe
vpon
him
,
nor
it
was
no
idle
knowledg
of
the
history
.
iiii
Peter
in
the
Actes
saith
,
our
hertes
to
be
purified
with
fayth
to
haue
remission
of
synnes
and
quietnes
of
conscience
.
But
it
is
manifest
.
that
our
hertes
be
not
clensed
with
the
bare
knowledge
,
whyche
is
also
in
the
vngodli
.
Therfor
it
is
necessari
,
that
fayth
signifieth
here
trust
,
which
receiueth
merci
&
remission
of
sins
v
,
In
the
sentences
of
prayer
it
is
manifest
,
this
word
fayth
to
signifye
nothing
els
but
a
trust
,
which
beleueth
with
fauoure
as
Iacob
.
i
If
any
man
nede
wys●om
,
let
him
axe
it
in
fayeth
doubtinge
nothyng
.
So
sayth
Christe
also
:
what
so
euer
ye
praienge
,
do
axe
:
beleue
☞
So
also
in
the
old
testament
for
ye
shall
receiue
it
.
&c.
this
word
fides
and
Credere
signifie
truste
of
mercy
as
.
Abraham
beleued
God
&c.
Also
Iosaphat
.ii.
Paralip
.
xx
.
Beleue
.
in
god
.
☞
What
is
the
meaning
of
thys
sentence
,
the
ryghtuouse
shal
lyue
by
hys
fayth
.
It
attributeth
vnto
faith
two
thinges
that
is
to
say
iustification
&
lyuelines
,
that
is
deliuerance
from
sin
&
death
It
teacheth
that
by
fayth
we
be
iust
or
accepted
vnto
god
&
that
by
faith
we
be
reuiued
and
quikned
that
is
that
we
receiue
conforth
wherbi
euerlasting
death
is
ouercome
,
&
euerlastyng
lyfe
is
purchessed
.
Therefore
in
this
sentence
also
,
it
is
necessary
that
faith
be
not
taken
for
the
naked
knoledg
of
the
history
,
but
for
the
true
trust
of
mercy
,
which
purchesseth
remission
of
synnes
.
and
conforteth
our
hertes
,
and
deliuereth
vs
frome
feare
,
and
certifyeth
vs
of
euerlastynge
lyfe
.
☞
What
then
?
Is
the
knowledge
of
the
historie
to
be
wythdrawen
from
fayth
?
No
,
but
it
is
necessary
to
beleue
al
the
Articles
of
faith
.
Yet
it
is
not
sufficyent
to
know
the
historye
onely
,
but
the
hystorye
is
to
be
referred
vnto
the
finall
cause
whyche
is
the
Crede
,
that
is
to
say
,
I
beleue
remission
of
sinnes
For
this
is
the
vse
of
the
history
.
That
thou
beleue
Christ
the
son
of
God
,
therefore
to
be
borne
in
fleshe
,
to
haue
suffered
,
and
,
risen
vp
againe
,
that
thou
shuldest
obtayne
remissyon
of
synnes
and
euerlastyng
lyfe
.
☞
What
is
the
profession
of
the
Christen
fayeth
?
¶
Ther
be
thre
Symboles
,
Credes
or
professions
of
the
Articles
of
oure
fayeth
,
the
common
crede
of
the
Apostles
,
that
whiche
was
made
in
the
counsell
at
Nicene
.
And
the
thyrd
of
Athanasius
.
☞
Reherse
the
apostles
Crede
?
i.
I
beleue
in
God
the
father
allmighti
,
maker
of
heauen
and
earth
ii
.
And
in
Iesus
Christ
his
onely
son
our
Lorde
.
iii.
Which
was
conceiued
bi
the
holie
gost
,
borne
of
the
vyrgyn
Mari.
iiii
.
Suffered
vnder
ponce
Pilat
crucifyed
dead
and
buried
,
v.
He
descended
into
hel
the
third
daye
.
he
rose
from
death
.
vi
.
He
ascended
vnto
heauen
,
he
sytteth
at
the
right
hande
of
god
the
father
almyghty
.
vii
.
Frome
these
he
shall
come
to
iudg
the
quicke
and
the
dead
.
viii
.
A
beleue
in
the
holy
gost
.
ix
.
The
holy
catholike
church
,
the
communion
of
Sayntes
.
x.
Remission
of
synnes
.
xi
.
Resurrection
of
the
flesh
.
xii
.
And
euerlastyng
lyfe
.
☞
Saye
the
crede
of
the
counsel
at
Nicenum
.
❧
I
beleue
in
one
god
,
father
al
mightie
,
maker
of
heauen
&
earth
al
things
visible
&
vnuisible
And
in
one
lord
Iesus
christ
the
only
be
gotten
son
of
god
,
&
borne
of
hys
father
before
the
worlds
,
god
of
god
light
of
very
light
,
god
of
veri
god
begotten
not
made
,
like
in
substance
vnto
his
father
,
by
whom
he
created
althings
.
Which
for
vs
men
and
for
our
helth
came
downe
from
heauen
and
is
incarnate
by
the
holie
gost
,
of
the
virgin
Marye
,
and
made
man
,
&
crucified
also
vnder
ponce
Pilat
,
suffered
&
rose
the
.iii.
day
according
to
the
scriptures
&
he
ascended
into
heauen
.
He
sytteth
at
the
ryght
hand
of
god
the
father
&
shal
come
againe
with
glorie
to
iudge
the
quick
&
the
dead
,
whose
kingdom
is
without
end
,
And
in
that
holy
gost
the
lord
which
giueth
life
which
procedeth
from
the
father
&
the
son
,
which
also
wyth
the
father
and
the
sonne
is
worshypped
&
like
glorified
which
hath
spoken
by
the
Prophetes
.
And
one
holye
catholike
and
apostolycal
church
I
acknowledg
one
Baptysme
in
remission
of
synnes
,
&
I
loke
for
the
resurrection
of
the
deade
&
the
lyfe
of
the
world
to
come
So
be
it
¶
Say
the
crede
of
Athanasius
?
☞
Who
so
euer
wil
be
saued
,
before
al
thinges
it
is
necessari
,
that
he
kepe
the
general
faith
.
Which
vnles
euery
man
obserue
perfecte
and
vndefyled
,
he
shall
without
doubt
euerlastingly
perish
But
this
is
the
catholike
fayeth
that
we
worshipe
one
god
in
trinite
and
the
Trinite
in
vnite
.
Neyther
confoundynge
the
persons
,
nor
seperatyng
the
substance
For
the
personne
of
the
father
is
one
,
of
the
son
an
other
,
and
of
the
holy
gost
an
other
.
But
of
the
father
and
the
sonne
and
the
holy
goste
:
is
one
diuinitye
,
equalle
glorye
,
lyke
euerlastynge
maiesty
.
Lyke
as
their
be
not
thre
vncreated
,
nor
thre
vnmeasurable
,
but
one
vncreated
and
one
vnmeasurable
.
Likewise
the
father
is
almighty
,
the
son
almyghtye
,
and
the
holye
goste
almyghtye
And
yet
be
ther
not
thre
almightyes
,
but
there
is
one
almightye
.
Euen
so
the
father
is
god
,
the
son
is
god
,
and
the
holy
goost
is
god
.
And
yet
be
there
not
thre
goddes
but
one
god
.
So
the
father
is
lorde
,
the
sonne
is
Lord
,
and
the
holy
gost
is
lord
.
And
yet
be
their
not
thre
Lordes
but
ther
is
one
Lorde
.
For
lyke
as
we
be
compelled
by
christen
veritye
to
acknowledge
euery
person
one
after
an
other
to
be
god
or
Lorde
:
so
be
we
forbydden
wyth
catholyke
religyon
to
saye
that
there
be
thre
goddes
or
thre
lordes
.
The
father
is
made
of
none
other
neither
created
nor
yet
begotten
The
son
is
of
the
father
only
not
made
,
nor
created
,
but
begotten
.
The
holy
gost
is
of
the
father
and
the
son
,
not
made
nor
created
nor
begotten
but
procedyng
.
Therfore
ther
is
one
father
,
not
.iii.
fathers
,
one
son
not
iii.
sonnes
,
on
holy
gost
,
not
thre
holy
gostes
And
in
thys
trinite
their
is
nothynge
before
nor
after
,
nothyng
greater
nor
lesse
.
But
the
whole
thre
personnes
,
be
like
euerlastynge
wyth
their selfe
and
lyke
equall
.
So
that
in
al
thynges
,
as
it
is
nowe
aboue
sayde
,
and
that
the
trinity
is
to
be
worshipped
in
vnitie
&
the
vnity
in
the
Trinitie
.
Wherfore
he
whych
wyl
be
saued
let
hym
so
iudge
of
the
Trinitie
.
But
it
is
necessarye
for
euerlastyng
health
that
he
beleue
faithfully
also
the
incarnacion
of
our
Lord
Iesus
Christ
.
Therefore
it
is
ryght
faieth
that
we
beleue
and
confesse
,
that
our
lord
Iesus
Christe
the
son
of
god
is
god
and
man
.
He
is
god
,
of
the
substaunce
of
his
father
gotten
before
the
worldes
.
and
he
is
man
of
his
mother
borne
in
the
world
.
Perfect
God
and
perfecte
man
of
a
reasonable
soule
and
mans
flesh
subsistyng
.
Equall
vnto
hys
father
accordynge
vnto
hys
dyuynytye
lesse
then
hys
father
accordynge
vnto
hys
humanity
.
Whiche
althought
he
be
god
and
man
,
yet
be
their
not
two
,
but
ther
is
one
Christ
.
But
one
not
in
conuersion
of
the
godheade
into
flesh
,
but
in
takeyng
of
manhead
in
god
,
One
altogither
,
not
in
confusion
of
substaunce
,
but
in
vnitye
of
personne
.
For
lyke
as
a
reasonable
soule
and
fleshe
is
one
man
,
so
Christ
is
one
God
and
man
.
Whyche
suffered
for
oure
saluacion
,
wente
downe
vnto
hell
,
and
the
thirde
day
rose
from
the
dead
He
went
vnto
heauen
,
sitteth
at
the
right
hande
of
god
the
father
almyghty
.
From
thense
he
shal
come
to
iudge
the
quicke
and
the
deade
.
Vnto
whose
commynge
all
men
shall
ryse
wyth
theyr
bodies
And
they
shall
gyue
a
counte
of
their
owne
dedes
.
And
they
whiche
haue
done
well
shall
enter
into
euerlastinge
lyfe
,
but
they
whyche
haue
done
euell
into
euerlastynge
fyre
.
This
is
the
catholyke
fayth
whiche
vnlesse
euery
man
do
faythfullye
beleue
,
he
can
not
be
saued
.
¶
Of
God
☞
What
is
God
?
GOd
is
a
spirituall
vnderstandinge
substaunce
,
the
euerlastinge
maker
,
keper
and
defender
of
al
thinges
,
of
one
endles
wysdome
,
goodnes
,
ryghtuousnes
and
mercy
.
☞
Shewe
wytnes
of
the
vnite
of
God
.
¶
Deut.
vi.
Heare
Israell
.
Thy
Lord
god
is
one
Lord
,
Esai
.
xliiii
I
am
the
fyrste
and
the
laste
,
and
besyde
me
is
there
no
god
.
And
xlv
.
I
am
god
,
nor
there
is
no
more
besyde
me
.
i.
Corinthy
.viii.
We
knowe
that
an
Idole
is
nothing
in
the
world
,
and
there
is
none
other
God
but
one
.
Eph.
iiii
.
One
God
and
father
of
all
,
aboue
al
and
by
all
.
i.
Timothe
.ii.
There
is
one
God
and
one
medyatoure
of
God
and
man
.
☞
Howe
manye
persones
of
the
godhead
be
there
?
☞
There
is
only
one
godly
substaunce
,
but
it
is
attributed
vnto
thre
personnes
,
that
is
ta
saye
the
father
,
the
sonne
and
the
holy
goste
,
which
be
Homousii
,
or
of
one
substaunce
,
lyke
vnmeasurable
,
and
lyke
euerlasting
.
☞
What
signifieth
a
person
here
?
☞
A
person
is
an
vndeuidable
substaunce
in
vnderstandyng
.
How
prouest
thou
that
their
be
thre
personnes
Christe
commaundeth
al
people
to
be
baptised
in
the
name
of
the
father
,
of
the
son
,
&
of
the
holy
goost
.
Here
by
name
we
these
personnes
rehersed
lyke
in
substaunce
or
homousii
.
Also
the
profession
of
the
crede
testifieth
the
same
.
Where
we
confesse
our selfe
to
beleue
in
the
father
,
the
sonne
and
the
holy
gost
.
Math
iii.
be
the
personnes
manifestlye
perceyued
,
when
the
holye
gost
appeareth
in
the
similitud
of
a
doue
,
and
the
voice
of
the
father
is
herd
testifieng
of
the
son
?
This
is
my
welbeloued
sonne
.
&c.
Item
Ioan
.xv.
When
the
holye
gooste
shall
come
whom
I
wyll
send
you
from
my
father
.
Heare
be
thre
persons
ioyned
togyther
the
holy
goost
commyng
or
sente
,
the
son
sendyng
,
and
the
father
.i.
Iohn
.v.
Ther
be
thre
whych
bere
wytnes
,
the
father
the
sonne
and
the
holy
goost
.
And
these
thre
be
one
.
❧
What
is
the
father
?
❧
He
is
the
fyrste
person
of
the
godhead
,
euerlastyng
vnmeasurable
vnbegotten
and
hauing
his
beyng
of
no
man
.
☞
Who
is
the
sonne
?
☞
He
is
a
personne
of
the
godhead
.
gotten
of
hys
father
before
the
world
homousius
,
or
lyke
in
substaunce
vnto
his
father
,
and
lyke
euerlasting
.
☞
What
signifieth
,
in
the
begynnyng
was
the
worde
.
❧
Logos
,
or
the
word
,
is
called
of
Iohn
the
sonne
of
god
,
whiche
is
the
fecond
person
.
Therefore
thys
is
the
signification
,
in
the
beginning
was
the
word
,
that
is
to
say
,
the
son
of
god
was
in
the
beginning
,
&
from
euer
.
Wherefore
is
he
called
logos
or
the
word
?
☞
Because
he
is
the
personne
whiche
speaketh
,
whyche
hath
euer
spoken
from
the
begynnynge
vnto
the
fathers
.
☞
Proue
that
logos
or
the
worde
signifieth
a
person
,
whiche
is
by
it
owne
nature
God
.
Iohn
speakethe
of
the
worde
that
it
was
in
the
beginning
that
is
to
saye
,
that
it
is
euerlastyng
.
Nowe
if
the
worde
were
in
the
begynninge
before
the
creatynge
of
althinges
:
Therfore
it
is
no
creature
,
but
lyke
euerlastinge
vnto
the
father
,
Then
when
he
saith
:
the
word
was
wyth
God
,
Heare
doeth
he
playnely
make
difference
betwen
the
persones
,
that
the
personne
of
the
father
is
one
,
and
the
person
of
the
word
an
other
.
A
Thirdly
he
sayth
,
and
god
was
the
word
Heare
testifieth
he
clearlye
that
the
wordeis
God
.
For
thys
partycle
Logos
or
Verbum
is
put
here
in
the
place
of
subiectum
,
lyke
as
the
greke
article
added
therunto
doeth
shewe
.
But
the
particle
Deus
,
is
put
in
the
place
of
predicatum
.
After
that
the
said
Iohn
sheweth
of
the
word
,
that
he
was
in
the
worlde
,
and
the
worlde
was
made
by
hym
,
These
be
the
wordes
whiche
muste
be
necessarilye
vnderstanded
of
a
parson
,
wherein
is
godly
nature
.
So
the
other
places
also
,
whyche
saye
that
all
was
created
by
the
son
,
testifye
the
worde
to
be
a
persone
,
whyche
is
by
it
owne
nature
God
.
For
it
is
certayne
that
the
world
was
not
builded
by
his
manhead
.
Coloss
,
i.
All
be
builded
by
hym
and
in
hym
,
and
he
is
before
althyng
and
al
thynges
do
consiste
by
him
Item
Coliss
ii
.
In
him
dwelleth
the
fulnes
of
the
godheade
corporally
.
Hebru
.
i.
by
whom
he
made
also
the
worldes
,
whyche
is
the
bryghtnes
of
shining
,
and
the
Image
of
hys
substaunce
beryng
al
thinges
in
the
word
of
his
power
.
&c
i.
Iohn
.i.
That
which
was
from
the
begynnyng
,
that
we
haue
heard
and
that
we
haue
sene
,
that
oure
handes
haue
touched
the
worde
of
life
,
that
do
we
shew
.
Iohn
vi
.
What
if
ye
shal
se
the
son
of
a
man
ascendynge
wher
he
was
before
?
Iohn
,
xvii
.
Glorifye
me
O
father
wyth
the
glory
,
whych
I
had
before
the
worlde
wyth
the.
Iohn
.
viii
.
I
was
before
Abraham
was
borne
.
Iohn
.v.
Like
as
the
father
rayseth
vp
and
quyckeneth
the
deade
:
so
quickneth
the
same
also
whom
he
wyll
.
Also
what
so
euer
he
doeth
,
that
doeth
the
son
also
.
Iohn
.x.
I
gyue
euerlastyng
lyfe
vnto
them
,
etc.
Iohn
.xv.
He
sayeth
that
he
sendeth
the
holye
gost
.
When
the
holy
gost
comforter
shal
come
,
whom
I
wyll
send
you
from
my
father
.
And
a
littel
after
:
if
I
shal
not
depart
:
the
holi
gost
conforter
shal
not
come
.
But
if
I
shal
go
,
I
wyl
send
him
vnto
you
.
Ioan
.xx.
Thomas
calleth
openly
my
Lord
and
my
God
.
Rom.
ix
.
Which
is
aboue
al
a
blessed
God
.
&c.
☞
What
is
the
holy
gost
?
It
is
a
godly
person
,
lyke
euerlastynge
,
and
lyke
in
substaunce
vnto
the
father
and
the
son
,
procedynge
from
them
boeth
.
☞
Shewe
witnesses
,
whyche
proue
that
the
holy
gost
is
a
personne
and
by
nature
God
.
I
haue
said
before
that
the
personnes
be
manyfestelye
deuided
,
when
Christe
sayeth
:
baptisynge
them
in
the
name
of
the
father
and
the
sonne
,
and
the
holy
goste
So
Mathew
.iii.
and
Luke
.iii.
The
personnes
be
deuyded
.
The
voyce
of
the
fathere
speaketh
,
of
Christe
,
thys
is
my
well
beloued
sonne
.
Here
be
two
distincte
personnes
,
of
the
father
speking
and
testifiyng
Christ
to
be
his
sonne
.
Thirdly
besyde
that
also
the
holy
goste
is
described
to
appere
in
the
lykenes
of
a
doue
whiche
is
neyther
the
father
,
nor
the
son
.
Iohn
xiiii
.
I
wyll
praye
my
father
,
and
the
other
conforter
that
he
shal
giue
it
you
Also
the
comforter
,
whom
the
father
wil
send
in
mi
name
he
shall
teach
you
al
things
Also
he
shal
not
speake
of
him selfe
,
but
he
shal
speake
that
which
he
shal
heare
.
Iohn
.xv.
When
the
comforter
shal
come
,
whome
I
wyl
send
you
from
mi
father
,
he
shal
beare
witnes
of
me
.
Ro.
viii
.
Ye
be
not
in
flesh
but
in
spirit
,
If
so
be
that
the
spirite
of
god
inhabite
you
.
But
if
any
man
haue
not
the
spirit
of
Christe
,
he
is
not
hys
.
Also
,
if
the
spirite
of
him
which
raised
Iesus
from
the
dead
do
dwell
in
you
.
&c.
These
places
dooe
manyfestelye
declare
and
decerne
the
holye
gost
from
the
father
and
the
son
,
and
testifye
hym
to
be
the
spirite
of
the
father
and
the
son
.
In
the
same
place
.
Thys
spirite
gyueth
witnes
,
vnto
oure
spirite
&c.
i.
Peter
.i.
of
the
which
health
the
prophetes
haue
sought
and
searched
,
inquirynge
in
or
at
what
tyme
the
spirite
of
Christe
shewynge
before
woulde
signifie
vnto
them
those
aduersityes
which
be
in
Christe
.
Heare
doeth
he
clearelye
testifye
that
the
holy
gost
was
,
before
the
sonne
of
God
dyd
take
fleshe
vpon
hym
,
and
he
calleth
him
the
spirite
of
Christ
.
Also
in
the
same
places
,
which
nowe
be
shewed
vnto
you
by
them
which
haue
preached
the
Gospell
vnto
you
,
the
holy
gost
sent
from
heauen
.
&c.
¶
Actu
.
ii
.
out
of
Ioell
,
I
wyll
poure
out
of
my
spirite
vpon
all
fleshe
.
Geare
testifyeth
he
the
holye
goost
,
whyche
is
poured
oute
not
to
be
the
person
of
the
father
and
yet
when
he
sayth
.
Of
my
spirite
,
he
signifyeth
that
spirite
to
haue
a
godly
nature
.
☞
Howe
proueste
thou
that
the
holy
gooste
doth
proced
equally
from
the
father
&
the
son
?
¶
Iohn
.xiiii.
the
holye
gooste
whyche
the
father
wyll
sende
in
my
name
.
Then
after
sayeth
Christe
.
The
holy
goost
whome
I
wyl
sende
you
from
my
father
Heare
testifyeth
he
the
holye
gost
to
be
sent
as
wel
from
the
son
as
the
father
.
¶
Of
the
strength
and
power
of
man
,
or
of
fre
wyl
.
☞
What
is
fre
wyll
?
IT
is
the
wyll
aggreinge
with
reasone
.
For
in
manne
be
these
two
,
Reasonne
or
the
mynde
whyche
iudgeth
,
and
wyl
,
which
either
obeieth
or
resisteth
the
iudgemente
,
and
ruleth
the
inferior
powres
that
is
to
saye
,
the
affeccyons
of
senses
or
wittes
.
☞
Nowe
is
it
to
be
axed
,
howe
oure
wyll
is
fre
,
and
howe
it
can
obeye
the
lawe
of
God
.
Of
thys
question
can
no
Iudgement
be
gyuen
vnlesse
we
considre
the
greatenes
of
originall
sinne
.
Also
vnlesse
we
knowe
that
the
lawe
of
God
doeth
not
onelye
require
outward
ciuile
workes
,
but
perpetuall
&
perfect
obedience
of
the
whole
nature
.
For
if
the
nature
of
man
were
not
corrupted
with
synne
,
it
shoulde
haue
more
assured
and
manifeste
knoweledge
of
God
,
it
shoulde
not
doubte
of
the
wyll
of
God
,
it
shoulde
haue
true
feare
,
true
truste
,
to
be
shorte
it
should
performe
and
accomplishe
perfecte
obedience
vnto
the
lawe
that
is
to
saye
in
oure
nature
shoulde
all
motyons
be
agreable
wyth
the
lawe
of
God
euen
lyke
as
it
is
in
godlye
angelles
.
But
nowe
is
the
nature
of
man
oppressed
wyth
the
original
sickenes
,
it
is
full
of
doubtynge
and
dispaire
,
of
blyndenes
,
of
errous
,
nor
it
doeth
not
truely
fear
God
nor
put
confidence
in
hym
.
To
conclude
,
it
is
●all
of
vitiouse
affections
.
☞
Consideryng
thys
infirmity
and
weakenes
if
is
to
be
enquired
,
howe
muche
mannes
wyll
can
accomplishe
.
I
answere
:
seing
there
is
in
the
nature
of
man
a
certaine
choise
of
thynges
whyche
be
set
before
reason
or
the
sences
and
out
warde
ciuyle
workes
,
mans
wyll
maye
by
it
owne
powre
,
wythout
renuynge
in
a
maner
,
do
the
outward
worckes
of
the
lawe
.
This
graunt
the
Philosophers
and
holye
scripture
also
.
For
the
scripture
teacheth
that
there
is
a
certayne
fleshly
rightuousnes
and
certayne
workes
of
the
lawe
euen
in
them
whych
be
not
renued
.
But
this
liberty
is
oft
ouercome
wyth
naturall
infirmitye
and
hyndered
also
ofte
by
the
deuel
.
For
when
nature
is
full
of
euyll
affectyons
,
men
obey
,
for
the
most
parte
,
desires
and
iustes
,
not
wyth
ryght
iudgement
,
as
Medea
sayth
in
the
poete
.
I
se
better
thinges
,
and
alow
than
to
be
good
,
yet
folowe
I
then
which
be
worsse
.
ii
.
The
gospell
teacheth
one
horible
corruptyon
to
be
in
nature
whych
resysteth
and
stryueth
agaynste
the
lawe
of
God
,
that
is
to
saye
,
it
worketh
so
that
we
can
not
gyue
true
obedyence
.
But
thys
corruption
can
nature
not
take
awaye
,
lyke
as
it
can
not
auoyde
death
,
but
rather
there
is
so
great
blyndnes
of
nature
that
we
can
not
perceyue
the
saide
corruption
,
therfore
also
can
we
not
marke
how
greate
the
infirmity
of
mans
powr
is
,
whych
if
we
could
perceyue
,
then
at
length
shoulde
we
vnderstande
that
man
is
not
able
to
satisfye
the
lawe
of
God
.
☞
Wherefore
then
can
men
not
satisfy
the
lawe
of
god
?
❧
The
wyl
of
man
wythout
the
holy
goste
cannot
make
spiritual
affections
,
whych
God
requireth
that
is
to
saye
,
the
true
feare
of
god
,
the
trust
of
mercy
,
sufferaunce
aduersitye
,
loue
of
God
,
and
lyke
motions
.
☞
Shew
scripture
,
☞
Rom.
viii
.
They
whiche
be
led
wyth
the
spirite
of
god
,
they
be
the
chylder
of
god
.
Also
if
any
man
haue
not
the
spirite
of
Christe
,
he
is
none
of
hys
.
i.
Corinthy
.
ii
.
All
naturall
men
perceyue
not
those
thynges
,
whyche
be
of
the
spirite
of
God
Iohn
.iii.
vnlesse
a
man
be
renued
by
water
and
the
holy
gost
,
he
can
not
enter
into
the
kyngdome
of
god
.
Also
no
man
can
come
vnto
me
,
vnlesse
my
father
drawe
hym
Also
,
they
were
all
taughte
of
the
Lord
Also
Iohn
.v.
wythout
me
can
ye
do
nothynge
.
☞
If
ye
teach
so
,
men
wyl
be
affrayd
from
the
desire
of
obeynge
,
beleuynge
,
and
doynge
good
workes
?
☞
So
greate
is
the
frowardnes
of
mans
iudgemente
that
when
oure
infirmyty
is
shewed
vnto
vs
,
&
the
helpe
of
the
holy
gost
promised
,
men
be
made
more
slow
vnto
the
studye
of
good
workes
when
thys
doctryne
of
the
gospell
should
rather
prouoke
stirre
vp
and
in
flame
vs
to
call
vpon
god
&
praie
for
the
helpe
of
god
.
In
this
battel
the
mynd
must
be
exhorted
,
that
with
al
diligence
it
kepe
the
worde
,
it
maye
not
be
councelled
that
it
shal
not
labour
and
enduour
it selfe
,
but
it
muste
be
taught
,
that
she
promesse
is
vniuersal
,
and
that
it
ought
to
beleue
the
promesse
,
For
Paule
sayeth
:
the
holye
goste
healpeth
oure
infirmitye
.
And
Saynte
Basilius
sayeth
:
God
doth
preuente
vs
he
calleth
vs
,
but
we
muste
take
hede
that
we
do
not
resyste
.
For
we
must
not
giue
oure selues
vnto
naturall
mistruste
or
stowethfulnes
.
Can
a
man
do
somthing
by
hys
owne
powre
?
¶
Althoughe
ther
be
greate
infirmitie
in
the
godly
holimen
,
yet
is
ther
a
certayne
lyberty
of
wyll
When
it
is
then
helped
of
the
holy
gooste
it
can
do
somthynge
in
auoidynge
of
outward
fautes
and
crimes
,
therefore
the
helpe
of
the
holy
goste
must
be
amplyfied
,
and
sharpened
with
our
deligence
.
So
Paul
commaundeth
vs
to
beware
leste
wee
shall
receyue
the
grace
of
god
in
vayne
,
and
Christe
promiseth
to
gyue
the
holy
gost
,
not
vnto
them
which
be
idle
,
not
vnto
them
whiche
dispise
it
,
not
vnto
them
whiche
resist
it
,
not
vnto
them
whyche
praye
for
it
.
Luke
.xi.
And
god
encreaseth
the
gyftes
in
them
whyche
vse
them
rightly
,
as
the
similitude
of
them
whyche
exercyse
marchaundyse
doeth
teache
.
☞
But
what
iudgest
thou
of
the
opinion
of
the
manicheis
?
☞
I
do
not
allowe
the
dotynge
of
the
Maniche
is
whiche
attrybute
no
action
at
al
vnto
the
wil
,
no
not
when
the
holye
gooste
helpeth
it
,
as
there
were
no
difference
betwene
a
stocke
and
oure
wyll
.
Ecclesiasticus
sayeth
.
God
lefte
man
in
the
powre
of
his
counsel
.
Here
say
I
that
oure
wyll
in
godly
actions
and
diligentnes
,
is
not
idle
,
but
yet
that
it
muste
be
holpen
of
the
holye
goste
,
and
so
is
it
verely
more
fre
.
Saynte
Hierome
,
dyd
teache
two
sentences
of
the
whiche
the
one
doth
interprete
the
other
,
these
be
they
.
Accurssed
be
he
,
whyche
sayeth
,
God
hath
commaunded
vnpossible
thynges
.
And
agayne
he
which
sayeth
that
we
can
fulfyll
the
commaundementes
of
god
wythout
the
grace
of
God
,
accurssed
be
he
.
¶
Of
predestination
.
☞
What
is
predestination
?
IT
is
a
certayne
fore
ordeynyng
of
god
,
wherby
al
thynges
come
to
passe
,
as
well
inwarde
as
outwarde
workes
and
thoughtes
,
in
all
creatures
,
accordynge
vnto
the
decre
of
the
wyll
of
god
Election
or
choyse
,
whereby
God
hath
chosen
vs
in
hym selfe
before
the
grounde
workes
of
the
world
were
laied
,
that
we
should
be
vnreprouable
before
hym
by
charity
,
that
he
myght
by
election
chose
vs
to
be
hys
chylder
by
Iesus
Christ
in
hym selfe
,
according
vnto
the
pleasure
of
hys
wyll
Ephe.
v.
And
Mathe.
x.
of
the
two
sparowes
.
&c.
☞
Wherupon
must
predestination
beginne
▪
Not
of
the
lawe
nor
yet
of
reason
,
but
of
the
gospell
,
wherby
the
promesse
is
vniuersalle
.
If
anye
man
searche
for
the
cause
of
election
wythout
the
gospel
,
he
must
nedes
erre
.
Besyde
that
if
anye
man
go
aboute
to
make
a
pertycular
promyse
,
of
the
vnyuersall
promyse
:
he
shall
make
the
promise
plainly
vncertaine
and
take
away
fayth
.
Wherefore
predestinacion
must
be
estemed
by
the
vniuersal
promise
.
That
done
,
no
other
occasion
shal
remayne
of
troublynge
of
mynde
wyth
anye
particularnes
.
How
many
maners
of
predestination
be
ther
?
¶
Two
.
One
of
obligation
or
necessitie
,
and
the
other
of
condition
.
Obligacion
is
the
necessytye
of
present
thinges
as
if
a
thing
apeare
to
be
present
by
the
prouision
of
god
the
of
necessite
,
must
come
to
passe
,
although
it
haue
no
natural
necessity
,
as
it
is
necessary
that
al
men
be
mortall
.
God
so
prouidynge
.
Condition
is
,
as
if
Adam
shal
eate
of
the
apple
,
he
shal
dye
.
If
Israell
shal
walke
in
the
way
of
the
lord
and
kepe
his
commaundementes
it
shal
be
saued
,
if
thou
shalt
receyue
the
gospel
and
beleueinge
stycke
vnto
it
vnto
the
ende
of
thy
life
thou
shallt
be
saued
,
but
if
thou
wilte
not
receyue
it
thou
shalt
be
condempned
.
So
Saynte
Austyne
,
God
made
predestination
wyth
man
▪
that
if
he
woulde
be
obedyente
vnto
hym
,
and
abstaine
from
the
tasting
of
the
forbiden
apple
,
he
shoulde
remayne
in
lyfe
,
but
if
he
woulde
be
disobedient
,
he
shoulde
be
in
daunger
of
death
.
For
we
be
predestinate
vnder
a
condicyon
,
that
if
we
wyll
receyue
the
worde
,
we
shall
be
the
chylder
of
God
,
if
not
,
we
shal
be
condempned
.
ii
.
Timothe
.ii.
Paule
sayeth
.
If
anye
man
wylle
pourge
hymselfe
from
these
,
that
is
to
saye
,
frome
false
and
vngodlye
doctrines
,
he
shal
be
a
vessell
sanctifyed
into
the
honor
applyed
vnto
the
vse
of
the
Lorde
prepared
vnto
euery
good
worke
.
☞
Shew
places
of
the
scripture
whiche
declare
the
promisse
to
be
vniuersal
.
¶
Paule
.
Romaynes
.iii.
The
ryghtuousnesse
of
God
by
the
fayeth
of
Iesus
Christe
,
whyche
is
in
all
and
vpon
al.
And
Rome
.x.
The
same
is
Lord
of
al
,
rich
towarde
al
which
call
vpon
him
.
¶
Also
,
God
wylle
all
men
to
be
saued
God
wyll
not
the
death
of
a
synner
,
but
rather
that
he
be
conuerted
and
liue
.
Ezech.
xviii
.
Mathewe
.xi.
Comme
vnto
me
al
ye
whiche
laboure
and
are
Laden
,
and
I
shall
refreshe
you
.
Iohn
the
iii.
Chapter
.
☞
That
all
whyche
beleue
in
hym
shoulde
not
peryshe
,
but
haue
euerlastynge
lyfe
.
Also
.
Actes
.x.
Wyth
god
is
no
difference
of
personnes
.
With
these
and
suche
sentences
muste
consciences
be
vpholden
against
natural
mistruste
and
desperation
.
But
because
the
euel
cometh
of
vs
,
we
muste
take
heede
that
we
gyue
not
oure selfe
wyllingly
vnto
natural
mystruste
,
and
resyste
the
promisse
,
but
we
amendynge
our
lyfe
muste
beleue
the
promisse
.
¶
Of
the
difference
betwene
the
new
&
olde
Testament
.
☞
What
is
the
difference
betwene
the
new
testament
and
olde
?
THE
olde
testamente
was
properlye
the
lawe
,
and
all
the
polytyke
ruelynge
of
Moyses
which
had
promises
gyuen
vnto
the
people
of
Israel
concernynge
theyr
kyngedome
and
outward
policy
.
The
newe
testamente
is
,
not
the
ministerynge
of
the
lawe
,
but
of
the
gospel
,
taht
is
to
saye
,
a
couenaunte
of
the
spiritual
and
euerlastyng
kyngdome
of
Christe
,
and
it
hath
the
promesse
of
iustification
and
euerlastynge
lyfe
,
to
be
geuen
for
Christe
.
☞
Wherefore
is
that
called
the
olde
Testament
and
thys
the
newe
Testament
?
¶
Not
for
the
ordre
and
succession
of
tymes
,
as
though
the
newe
testamente
dyd
not
belonge
vnto
the
fathers
:
but
for
the
difference
of
the
office
and
promises
.
☞
For
the
olde
testamente
was
the
ministrynge
of
the
lawe
,
and
obseruyng
of
the
leuiticall
rytes
,
and
of
the
commune
welth
of
the
people
of
Israell
,
&
it
had
promises
concerning
their
kyngdome
.
¶
But
th
office
of
the
newe
testament
is
an
other
thyng
,
an
other
promesse
,
that
is
to
saye
,
of
euerlastyng
thynges
nor
it
doeth
not
consiste
in
outward
obseruynges
but
it
requireth
spirituall
worshipynges
,
that
is
true
motions
of
the
herte
.
☞
Indureth
the
olde
Testament
no
more
?
☞
Althoughe
the
lawe
of
Moyses
and
that
polytyke
order
appointed
for
a
certayne
time
,
doth
now
cease
after
the
Christe
is
come
nor
it
is
not
necessary
to
obserue
those
rites
of
Moyses
polytyke
lawe
:
yet
because
the
doctryne
of
the
morall
lawe
is
written
in
nature
,
and
is
common
to
al
men
,
in
so
muche
belonge
they
vnto
the
olde
testamente
,
whiche
hath
only
the
knoweledge
of
the
lawe
,
nor
hath
not
the
knowledg
of
the
Gospell
;
nor
be
not
renued
of
the
holy
goost
.
Contrarily
the
newe
testament
,
that
is
to
say
,
the
promisse
of
remission
of
synnes
and
renuyng
by
the
holy
goost
,
pertayneth
not
onely
vnto
one
tyme
,
but
vnto
all
ages
,
lyke
as
the
promesse
of
Christ
was
made
vnto
the
fathers
in
the
olde
testamente
.
☞
What
signifie
these
two
wordes
in
Saynct
Paule
.
☞
The
letter
and
spirite
?
☞
By
the
letter
he
vnderstandeth
all
thoughtes
and
obseruynges
,
and
as
they
cal
them
,
good
intencions
or
endeuoringes
of
reason
,
without
the
holy
goste
,
that
is
to
saye
,
wythout
the
true
feare
and
true
fayth
of
Christ
.
By
the
spirite
he
vnderstandeth
spirituall
motions
,
whyche
the
holy
gost
doth
stirre
vp
in
our
hertes
.
Therefore
the
lawe
is
the
letter
when
we
folowe
it
with
good
entencions
or
outward
maners
.
without
the
holy
gost
,
that
is
without
true
feare
&
true
fayth
.
And
the
gospel
is
the
letter
also
,
when
it
is
not
receyued
in
spirite
,
that
is
when
we
do
not
,
trulie
feare
God
and
stedfastly
beleue
in
him
.
Moreouer
the
law
is
the
ministeryng
of
death
,
because
it
promyseth
not
remission
of
synnes
vnles
it
be
deserued
nor
it
bryngeth
not
the
holy
goste
.
But
the
gospell
is
the
ministrynge
of
the
spirite
and
lyfe
,
because
it
promiseth
remission
of
synnes
frely
,
and
geueth
the
holy
goste
and
euerlastyng
lyfe
.
Therfore
the
interpretation
of
Origine
is
to
be
reiected
,
whiche
calleth
the
letter
the
grammaticall
sence
,
and
the
spirite
the
allegorie
.
¶
Of
Christen
libertie
,
whyche
is
the
effecte
of
the
lawe
abrogated
.
☞
What
is
Christen
libertie
.
IT
is
the
fre
settyng
at
liberty
in
a
spirituall
kyngedome
by
Iesus
Christe
,
whereby
we
be
fre
frome
bondage
,
and
frome
the
cursfe
of
the
lawe
,
from
the
powre
of
synne
and
death
,
and
from
all
outwarde
obseruations
also
,
so
muche
as
perteyneth
vnto
iustification
before
God
,
whiche
freely
wythout
deseruyng
is
giuen
vnto
them
whiche
beleue
.
Or
more
briefly
so
:
it
is
a
doctrine
shewing
wherein
christen
ryghtuousnesse
doeth
properly
consist
,
and
what
is
to
be
iudged
of
ceremonies
,
of
the
whiche
thynges
,
in
all
ages
infinite
disputations
and
contentions
haue
bene
.
How
many
degrees
of
christen
libertie
be
there
?
❀
Four
The
fyrst
,
that
remission
of
synnes
and
reputing
of
iustice
is
gyuen
not
for
the
lawe
,
but
for
nothynge
by
Christe
.
This
is
the
must
speciall
and
principal
degree
perteyning
nothinge
vnto
ciuile
life
,
but
only
vnto
the
striuing
of
the
conscience
in
the
iudgemente
of
God
wherein
thys
comforte
is
necessarie
Of
thys
degree
sayeth
Christe
,
Iohn
.
viii
.
If
the
sonne
shall
deliuer
you
,
ye
shal
be
free
in
deede
.
☞
The
seconde
is
gyuyng
of
the
holy
goste
,
whereby
the
beleuers
be
iustified
and
gouerned
and
defended
against
the
tyranny
of
the
deuyl
.
Here
of
speaketh
Paule
.ii.
Corhinthi
.
iii.
Where
the
spirite
of
the
Lorde
is
,
there
is
libertie
.
☞
The
thirde
.
That
the
Gospell
delyuereth
vs
from
the
ceremonies
&
Iudiciall
lawes
of
Moyses
.
Thys
decree
perteyneth
in
a
maner
vnto
outwarde
lyfe
,
but
it
hath
the
cause
of
these
whiche
be
aboue
sayed
.
¶
For
the
Gospell
doeth
not
require
Leuiticall
ceremonies
because
it
teacheth
vs
to
purchaise
remission
of
sinnes
freely
and
pronounceth
vs
iustified
by
mercie
for
Christes
sake
,
not
for
any
seruice
or
our
workes
.
The
fourth
teacheth
what
is
to
be
iudged
of
ecclesiastical
ceremonyes
,
whyche
the
byshoppes
or
other
men
haue
instituted
.
For
because
in
thys
lyfe
certayne
rites
,
places
and
tymes
be
necessarye
,
the
gospell
permytteth
customes
to
be
made
in
the
churche
wythout
vprore
and
contention
.
Therefore
be
certayne
dayes
appoynted
that
the
people
maye
knowe
,
when
they
ought
to
come
together
,
to
heare
the
word
of
god
These
tradicions
be
tollerable
,
yet
iustification
is
notto
be
sought
in
them
.
☞
Vnto
what
thynge
is
thys
doctrine
of
Christen
libertye
profitable
?
☞
Vnto
manye
thynges
.
For
if
this
doctrine
be
not
in
the
church
there
insue
many
discommodites
.
Fyrst
the
iustification
of
faith
is
blynded
and
blotted
out
that
is
to
saye
,
when
the
benifyte
of
Christe
is
attrybuted
vnto
tradicions
,
that
is
when
men
esteme
them selues
to
deserue
remission
of
synnes
,
&
be
pronounced
ryghtuousse
for
such
rites
&
customes
by
the
whiche
persuasions
consciences
dooe
fall
into
desperation
,
and
they
lose
the
true
knowledg
of
fayth
and
of
Christ
.
The
seconde
,
the
vnlerned
fainynge
suche
outwarde
obseruations
and
rites
to
be
true
worshipping
and
and
seruice
of
God
,
and
true
perfection
,
when
perfection
is
neuer
the
lesse
,
feare
,
faith
,
loue
,
and
the
workes
of
our
vocation
.
The
thyrde
the
concorde
of
churches
is
confounded
as
it
is
of
the
easter
.
The
fourth
.
If
consciences
esteme
those
rites
to
be
necessarye
they
can
neuer
rest
.
For
who
euer
hath
obserued
al
mens
tradicions
,
whereof
suche
summes
,
so
manye
bokes
haue
ben
written
that
they
can
not
wel
be
numbred
.
☞
But
thou
saiest
,
obedience
is
necessarye
,
althoughe
the
powers
do
abuse
the
right
.
For
☞
Christ
sayth
:
vpon
the
chayre
of
Moyses
sitte
the
Scribes
and
Phariseis
&c.
☞
What
soeuer
they
shal
commaund
you
,
do
it
.
In
thynges
whiche
perteyne
vnto
goddes
lawe
,
the
conscience
muste
necessarily
obeye
the
Pastours
accordynge
vnto
thys
:
he
whiche
heareth
you
,
heareth
me
.
But
in
Ecclesiastical
traditions
,
it
ought
so
to
obey
,
that
it
auoyde
offensions
,
and
that
iustification
be
not
sought
in
them
,
nor
the
opinion
of
necessitie
be
added
therto
.
But
when
vngodly
thinges
be
commaunded
or
taught
,
them
is
the
rule
of
the
Apostles
to
be
folowed
,
God
muste
rather
be
obeyed
then
men
.
☞
But
what
saye
ye
of
the
ceremonies
,
whiche
be
instituted
of
Christe
?
¶
They
muste
be
obserued
,
because
they
haue
the
commaundement
of
God
.
And
yet
the
libertie
of
the
gospel
teacheth
,
that
we
be
not
iustified
with
ceremonies
wythout
fayth
,
also
that
necessitie
doth
excuse
vs
if
we
haue
impediment
whereby
we
can
not
vse
them
,
as
if
by
some
chaunce
a
certeyne
man
coulde
not
obteyne
baptisme
,
yet
if
he
shoulde
beleue
stedfastly
in
Christe
he
shoulde
be
saued
wythout
the
ceremony
.
¶
Of
the
churche
☞
What
is
the
churche
?
IT
is
the
congregation
of
all
them
whiche
professe
the
gospell
,
and
be
not
excommunicate
,
where
be
one
wyth
the
other
,
as
well
good
as
euyll
,
lyke
as
the
parable
of
the
net
caste
into
the
sea
teacheth
.
Math.
xiii
.
Here
vpon
be
also
tow
bodies
of
the
churche
described
in
the
scripture
,
the
one
is
the
bodye
of
the
true
churche
the
other
of
the
church
of
hypocrites
☞
When
dyd
the
churche
begynne
?
It
is
certeyne
that
the
churche
dyd
begyn
in
the
tyme
of
Adam
and
after
Adam
,
among
al
them
whiche
do
professe
the
Gospell
to
haue
remayned
vnto
thys
day
&
as
yet
to
be
with
them
which
profes
it
☞
Howe
many
kindes
of
churches
be
ther
?
¶
Two
.
The
false
hypocriticall
churche
and
the
true
churche
.
☞
Which
is
the
hipocriticall
church
?
❧
That
whiche
fighteth
&
warreth
agaynst
the
true
church
lyke
as
the
Iewes
dyd
pursewe
,
the
prophetes
,
then
after
,
Christe
.
Thys
calleth
Dauid
the
church
of
the
maliciouse
or
enuious
.
And
Esaias
discribeth
it
in
these
wordes
.
Cap
xxix
.
This
people
drawyth
nigh
vnto
me
wythe
their
mouthe
an
honoureth
me
wyth
their
lippes
:
but
the
hert
of
them
is
farre
from
me
,
but
they
worshippe
me
in
vayne
,
teaching
the
doctrines
and
preceptes
of
men
.
This
church
is
set
before
thy
eyes
,
because
all
the
workes
,
al
the
seruice
wher
with
it
beleueth
it selfe
to
worship
god
is
external
,
it
is
the
similitude
&
vision
of
the
true
church
,
with
mans
tradicions
in
the
stead
of
sincere
doctrine
worshippyng
god
with
mouth
and
lippes
onelye
,
wythout
the
affections
of
the
hert
.
☞
What
is
the
true
churche
?
☞
It
is
the
congregation
of
the
righteouse
,
whiche
beleue
truely
in
Christe
&
be
saynctified
by
the
spirit
of
Christ
.
Of
this
speaketh
Paule
.i.
Timoth.
iii.
The
church
is
a
piller
or
the
seate
of
veritie
.
Thys
is
called
catholyke
or
vniuersall
,
because
it
is
no
mans
politicke
ordinaunce
,
appoynted
vnto
one
place
,
or
certayne
tradicions
of
men
:
but
it
is
the
spirituall
company
of
the
godly
,
whiche
be
dispersed
thorowout
all
the
worlde
,
and
yet
do
they
agree
at
all
tymes
in
the
doctrine
of
the
gospell
.
Thys
churche
doth
Paule
declare
in
these
wordes
.
Ephesi
.
v.
Christe
loued
his
churche
or
congregation
so
greatly
,
that
he
deliuered
vp
hym
owne
selfe
for
it
,
that
he
might
sanctifie
it
,
cleansed
wyth
the
lauer
of
water
by
hys
worde
that
he
myght
make
it
gloriouse
vnto
hym selfe
,
wythout
spot
or
wrincle
,
and
that
it
should
be
holy
and
vnreproueable
.
This
churche
is
not
visible
,
but
it
is
beleued
accordynge
vnto
the
article
of
the
crede
:
I
beleue
the
holy
catholyke
church
,
the
communion
of
sainctes
.
Yet
hath
it
certayne
tokens
whereby
it
is
knowen
,
that
is
to
say
the
true
word
of
god
,
and
the
lawefull
vse
of
sacramentes
,
and
the
keyes
whiche
it
vseth
in
the
ministringe
of
the
worde
and
sacramentes
.
☞
But
what
is
to
be
iuged
of
them
whiche
be
excomunicate
?
¶
They
whiche
be
excommunicate
be
rekened
no
more
membres
of
the
churche
,
accordynge
vnto
thys
.
Math.
viii
.
And
if
he
wyll
not
heare
the
churche
,
take
thou
him
for
an
Ethnike
,
and
publican
☞
What
difference
is
betwene
the
hypocriticall
churche
,
and
the
true
churche
?
☞
Howe
muche
difference
is
betwene
the
trueth
and
falsehead
,
betwene
the
likenes
of
truth
and
the
truth
it selfe
,
betwene
fayned
and
forged
colour
,
and
true
natural
colour
,
so
muche
difference
is
betwene
the
hypocritical
churche
and
the
true
.
¶
It
is
certeyne
that
Hypocrites
haue
the
same
Gospell
and
same
sacramentes
.
But
thei
be
not
therewyth
contente
,
but
brynge
in
mannes
traditions
,
whiche
they
compare
wyth
the
Gospell
,
and
make
them
equalle
wyth
the
gospell
,
and
manye
tymes
do
prayse
it
aboue
the
Gospell
,
they
do
not
receyue
the
gospell
puerly
and
sincerelye
.
These
beleue
not
in
theire
herte
nor
yet
stand
stedfaste
,
but
when
tempestes
do
ryse
they
fall
backe
and
can
not
stand
.
Also
the
Hypocrites
do
vse
the
sacramentes
vnpurely
,
makynge
an
other
head
then
Christ
,
wherof
they
are
their
ryghtuousnes
,
sanctifiyng
and
helpe
.
They
vse
the
holye
goste
none
other
wyse
than
a
cloke
wherwyth
they
couer
their
vncleane
doctryne
,
whiche
thynge
disperseth
and
troubleth
consciences
,
which
in
dede
is
not
the
worcke
of
the
holy
gost
,
which
doeth
gather
togyther
and
comfort
consciences
.
To
be
short
,
the
Hypocriticall
church
is
a
visour
,
an
outward
lykenes
or
shadowe
,
faulse
and
deceitfull
,
pretended
,
foleyshe
,
yet
neuer
the
lesse
enuiouse
and
wythout
the
knoweledge
of
the
true
churche
.
Of
ecclesiastical
pouer
.
☞
What
is
the
keye
or
power
of
the
church
?
Which
consisteth
in
teachinge
the
gospel
ministring
of
the
sacramentes
,
and
in
excommunicatynge
them
which
be
accused
of
open
synnes
,
and
absoluynge
them
agayne
,
when
they
are
absolution
.
Or
it
is
a
certayne
rule
of
an
howseholde
whiche
is
not
by
bodily
force
,
but
by
the
worde
onely
.
For
the
kingdome
of
Christe
is
spirituall
,
whiche
is
not
ruled
wyth
the
swerde
,
wepons
,
&
other
thinges
perteining
vnto
a
ciuile
kingdome
.
For
Christ
the
author
of
this
powre
of
the
church
and
institutor
hathe
deliuered
all
ciuyle
gouernaunce
both
from
himselfe
because
he
would
not
be
chosen
for
a
kyng
but
he
conueieth
himselfe
away
.
From
hys
Apostles
,
when
he
sayeth
,
the
princes
of
the
people
shal
haue
dominion
ouer
them
,
but
so
shall
not
ye
.
☞
Howe
many
kyndes
of
ecclesiasticall
power
be
there
?
¶
Two
,
of
ordre
,
and
of
iurisdiction
.
What
is
the
powre
of
order
?
¶
It
is
a
commaundement
of
teachyng
the
gospel
,
&
of
shewing
remission
of
synnes
,
and
of
ministryng
the
sacramentes
to
one
or
mo
.
Here
is
it
not
lawful
to
bring
in
any
newe
doctrine
,
but
the
doctrine
whyche
was
taughte
of
Christe
muste
be
set
furth
lyke
as
he
commaundeth
in
the
last
Chapter
of
Mathewe
:
teachynge
them
to
obserue
all
thynges
,
what
soeuer
I
haue
comaunded
you
.
And
Paule
sayeth
,
Galath
.
i.
If
an
angell
come
from
heauen
and
shall
teache
you
any
other
gospel
then
we
haue
taught
you
,
curssed
be
it
.
☞
What
is
powre
of
iurisdiction
?
❧
It
is
the
power
of
excommunicatynge
them
whyche
be
accused
of
open
crimes
,
and
agayne
of
absoluynge
them
,
if
they
being
conuerted
,
do
require
absolution
.
Thys
powre
oughte
not
to
be
tirannical
,
but
as
christ
hath
taught
Math.
xviii
.
If
he
wyl
not
heare
the
church
,
take
thou
hym
for
an
Ethnik
.
And
Paul
.ii.
Cor.
i.
We
haue
no
dominion
ouer
your
faith
but
we
be
healpers
of
your
reioycynge
.
☞
What
difference
is
betwene
Ecclesiastical
power
,
and
politicke
power
?
¶
Politicke
or
ciuile
power
maketh
lawes
for
the
defētion
of
bodies
,
of
the
diuision
of
dominions
,
of
couenauntes
,
&
of
crimes
,
&
it
constreineth
men
with
bodely
strength
.
Agayne
,
ecclesiastical
power
doth
minister
euerlastinge
&
spirituall
thinges
,
that
is
to
say
,
it
hath
an
heauenvly
doctrine
,
&
it
constreineth
men
wyth
the
worde
of
God
.
Wherefore
it
doeth
not
disalowe
nor
abolishe
ciuile
power
,
but
it
doeth
rather
allowe
it
,
&
subiecteth
the
bodies
of
holi
men
vnto
it
.
☞
When
hath
the
church
receiued
the
keyes
?
¶
When
Christ
sayed
vnto
Peter
.
Mathew
.
xvi
To
the
wyll
I
gyue
the
keyes
of
the
kyngdome
of
heauen
.
And
Mathewe
.xviii.
What
so
euer
thou
shalte
bynde
vpon
earth
,
it
shal
be
bounde
also
in
heauen
.
&c.
And
Iohn
.xx.
Take
ye
the
holy
goste
whose
synnes
so
euer
ye
shall
forgyue
.
&c.
☞
Auayleth
not
the
ministrynge
of
euyll
ministers
?
¶
Yes
it
auayleth
.
For
the
word
and
sacramentes
be
no
ministers
,
but
they
belonge
vnto
Christe
,
whiche
if
they
be
ryghtly
ministered
,
the
malice
of
the
minister
cannot
hurt
vs
.
And
it
is
a
common
saiyng
.
The
life
of
the
minister
doth
not
chaunge
the
vertue
of
the
sacramentes
,
the
administring
of
the
sacramentes
is
not
of
no
valure
althoughe
the
maners
of
the
ministers
be
viciouse
.
But
thys
muste
be
vnderstanded
of
them
whiche
be
euyll
not
of
them
whiche
be
open
blasphemers
,
none
other
wise
then
if
they
were
Iewes
or
Turkes
,
vnto
such
ought
the
churche
to
commit
no
office
.
☞
Is
not
obedience
due
vnto
ministers
of
the
churche
?
¶
Like
as
obedience
is
dewe
vnto
the
worde
of
God
:
euen
so
is
it
dewe
vnto
them
whiche
do
ministre
it
,
in
so
much
as
belongeth
vnto
the
office
,
as
the
scripture
doth
commaunde
,
he
whiche
heareth
you
,
heareth
me
.
Luke
.x.
What
so
euer
they
shall
saye
,
do
it
.
Mathew
xxiii
.
Also
obey
your
rulers
.
Hebrues
xiii
.
These
sentences
speake
of
the
ministring
&
thei
require
dewe
obedience
vnto
the
gospel
.
But
thei
do
not
constitute
a
kingdom
vnto
the
teachers
without
th
authoritie
of
the
gospel
.
Also
obedience
is
dewe
vnto
them
in
iurisdiction
,
which
thei
haue
by
the
authoritie
of
the
Gospell
,
that
is
to
saye
,
in
knowing
crimes
,
in
hearing
the
witnesses
,
in
lawful
excommunication
.
&c.
¶
Of
offension
.
☞
What
is
offension
?
IT
is
when
one
geueth
occasion
of
synne
or
euyl
exemple
to
other
men
,
whereby
their
myndes
be
troubled
,
the
is
to
say
,
affraied
or
els
inticed
vnto
suche
lyke
synne
.
Or
it
is
the
deprauing
or
peruerting
of
doctrine
,
or
the
good
liuing
or
the
faith
&
charitie
of
any
man
.
❧
How
many
kindes
of
offension
be
there
?
☞
Two
,
taken
,
and
geuen
.
☞
What
is
offension
taken
?
¶
It
is
when
pharises
and
hypocrites
be
offended
either
with
true
doctrine
or
some
necessarie
good
worke
,
and
they
conceiue
hatered
against
the
gospel
,
and
godly
men
,
lyke
as
the
Phariseis
dyd
hate
both
the
Gospel
and
the
teachers
therof
.
Thys
pharisaicall
offence
is
not
to
be
eschewed
,
for
the
commaundement
doth
excuse
vs
.
But
it
must
be
vndertaken
that
the
doctrine
is
true
,
certeine
&
profitable
vnto
the
churche
.
For
it
is
the
most
greuous
syn
,
to
trouble
the
church
of
god
with
euil
,
vncerteine
and
vnprofitable
disputations
:
☞
Geue
exemples
?
¶
The
Phariseis
&
scribes
were
offended
when
Christe
dyd
heale
sicke
men
vpon
the
sabboth
,
when
his
disciples
dyd
not
washe
theyr
handes
,
when
they
dyd
plucke
of
eares
of
corne
.
Euen
so
be
our
hypocrites
offended
because
we
wyll
not
suffre
them
to
coniure
water
salte
,
wyllowe
vowes
,
herbes
and
suche
lyke
trifles
&c.
Here
doeth
Goddes
commaundemente
excuse
the
Godly
,
for
they
be
commaunded
of
God
,
to
teach
holsome
and
true
doctrine
.
Also
necessary
workes
of
mercie
,
wherby
they
which
nede
maye
be
holpen
.
Thys
commaundemente
muste
be
playnely
obeyed
,
nor
hypocritical
fellowes
are
not
to
be
regarded
accordyng
vnto
thys
:
we
muste
rather
obey
God
then
men
.
☞
What
is
offence
geuen
?
¶
It
is
vngodly
doctrine
or
euell
exemple
whiche
annoyeth
other
,
either
because
they
do
followe
it
,
or
because
men
be
affrayed
frome
the
gospell
.
All
vngodly
doctrines
,
mennes
traditions
,
which
can
not
be
obserued
without
synne
:
be
of
thys
kynde
of
offensions
.
Christe
doeth
threaten
the
authour
of
suche
offensions
.
Mathewe
.xviii.
Wo
be
vnto
the
man
by
whom
offension
doeth
come
.
Therefore
these
offensions
ought
wyth
all
diligence
to
ve
eschewed
leste
wee
be
either
authours
or
maintainers
of
vngodly
doctrine
or
followers
of
vngodlie
seruice
or
worshippynges
.
☞
But
what
is
to
be
done
in
indifferent
thynges
?
¶
Here
is
the
rule
of
Paule
to
be
obserued
,
as
concernyng
the
vse
of
libertie
(
for
so
cōmmaūdeth
he
them
whiche
be
learned
,
Ro.
xiiii
.
Receyue
ye
hym
whiche
is
weake
in
fayth
.
Item
,
let
al
be
done
for
the
edification
.
For
we
must
not
vse
our
liberty
among
them
which
haue
not
as
yet
hearde
the
gospel
,
or
amonge
the
bretherne
whiche
be
not
as
yet
well
confirmed
,
but
the
exemple
of
Paule
muste
be
folowed
.
I
am
made
weake
sayeth
he
to
them
whiche
be
weake
.
Item
.
If
meate
offende
my
brother
,
I
wyl
neuer
eate
fleshe
.
But
where
the
Gospell
is
declared
,
and
the
churche
metely
wel
confirmed
,
the
paynefull
obseruynge
of
vnprofitable
traditions
is
not
to
be
required
.
For
Paule
,
because
he
would
shewe
an
exemple
of
libertie
:
would
not
circumcise
Titus
.
workes
whereunto
Godly
promises
be
made
,
then
maye
many
sacramentes
be
founde
,
as
prayer
shall
be
a
sacrament
,
for
it
is
a
certayne
worke
of
ours
,
and
it
hath
excellent
promises
.
Iohn
.xvi.
What
so
euer
ye
shall
axe
the
father
in
my
name
,
he
wyll
geue
it
you
.
But
aduersities
and
almesse
deedes
shall
also
be
sacramentes
because
they
be
workes
annorned
wyth
Godly
promises
.
As
,
geue
and
it
shall
be
geuen
vnto
you
.
Also
by
muche
tribulation
muste
we
entre
into
the
kyngdome
of
heauen
.
So
the
office
of
rulers
,
and
mariage
be
eternall
thynges
anourned
with
the
word
of
God
and
promises
.
But
if
we
cal
sacramentes
,
ceremonies
or
customes
instituted
in
the
Gospell
,
properlie
belongyng
vnto
the
chiefe
promesse
in
the
Gospell
,
that
is
remission
of
sinnes
:
there
be
two
sacramentes
onely
,
baptisme
,
and
the
supper
of
the
Lorde
.
☞
Be
there
not
diuerse
opinions
concernyng
the
sacramentes
?
¶
Yes
.
For
there
be
thre
opinions
.
Fyrst
scholemen
do
fayne
that
men
vsinge
the
Sacramentes
of
the
newe
Testament
be
iustified
by
the
worke
whiche
is
wrought
.
Thys
opinion
is
to
be
hissed
out
,
for
it
is
againste
iustification
of
fayeth
.
For
they
iudge
a
man
to
be
iustified
by
the
vse
of
the
saied
ceremonie
,
althoughe
he
do
not
beleue
,
nor
yet
haue
so
muche
as
one
good
intention
of
the
herte
,
so
that
he
be
not
letted
wyth
this
hindraunce
,
that
is
to
saye
,
the
actuall
purpose
of
mortall
synne
.
Seconde
,
other
some
do
holde
that
the
sacramentes
be
not
tokens
of
the
wyll
of
God
towarde
vs
,
but
onely
tokens
of
oure
profession
,
for
we
must
haue
certeine
tokens
,
whereby
wee
maye
be
knowen
from
other
people
which
be
no
christians
,
lyke
as
a
cowle
maketh
a
monke
to
be
knowen
from
other
men
.
Thyrdly
therfore
,
the
true
sentence
and
meanynge
of
the
scripture
is
that
the
Sacramentes
of
the
newe
testament
be
visible
tokens
of
the
wyll
of
God
towarde
vs
,
appearynge
before
oure
eyes
:
to
the
entent
thei
shoulde
admonishe
vs
to
beleue
the
promesse
whiche
is
sette
furth
in
the
Gospell
.
Sainct
Austen
sayeth
.
Sacramentum
is
a
visible
worde
,
that
is
to
saye
,
lyke
as
the
worde
is
a
certayne
token
,
whiche
is
receyued
in
the
eares
,
so
is
the
Sacramente
a
shewe
or
picture
whiche
is
set
before
the
eyes
.
Lyke
as
the
worde
is
an
instrumente
whereby
the
holy
goste
taketh
effecte
as
Paule
sayth
.
Roma
.i.
So
by
the
sacramentes
the
holy
gost
taketh
effecte
,
when
they
be
receyued
wyth
fayth
,
for
they
do
admonish
and
moue
vs
to
beleue
,
lyke
as
the
worde
doeth
.
☞
Wherefore
hath
Christ
instituted
sacramentes
?
¶
For
oure
infirmitie
.
For
the
mynde
of
man
after
Adams
fall
is
so
weake
and
feble
that
it
can
not
beleue
the
plaine
word
.
Therfore
Christe
moued
with
oure
infirmitie
,
dyd
geue
vnto
his
word
tokens
,
whereby
he
mighte
heale
oure
infirmitie
,
and
that
by
a
certayne
mutuall
agreinge
of
the
worde
and
tokens
,
we
shoulde
be
led
vnto
fayeth
towarde
the
promises
of
God
,
as
saincte
Austen
wytnesseth
where
he
sayeth
:
man
before
his
sinne
did
se
God
,
vnder
stande
him
and
beleue
him
.
After
his
synne
committed
man
can
not
se
nor
perceiue
God
vnlesse
he
be
holpen
wyth
a
certeyne
meane
.
For
these
causes
is
the
word
of
God
geuen
accordyng
vnto
thys
sentence
:
lette
the
worde
and
the
element
come
together
and
so
let
the
sacrament
be
made
.
¶
Of
Baptisme
.
☞
What
is
Baptisme
?
IT
is
a
token
or
ceremonie
instituted
of
Christe
,
that
is
to
saye
,
to
be
washed
wyth
water
and
pronouncynge
of
the
wordes
whiche
be
ordeyned
for
the
same
purpose
,
that
it
maye
testifie
vs
to
be
receiued
of
God
and
reconciled
vnto
God
.
☞
Where
is
Baptisme
instituted
?
¶
Mathewe
,
&
Marcke
the
last
Chapter
.
Ye
goinge
into
all
the
worlde
,
teache
al
people
baptising
them
in
the
name
of
the
father
and
the
sonne
and
the
holy
goste
.
He
whiche
wyl
beleue
and
is
baptised
,
he
shal
be
saued
.
☞
For
what
purpose
is
it
instituted
?
☞
That
we
maye
stedfastly
beleue
oure
synnes
to
be
forgeuen
vs
.
For
baptisme
is
a
testimonie
and
token
of
remission
of
synnes
and
geuyng
of
the
holy
goste
.
For
thys
cause
olde
authours
called
sacramentes
also
tokens
of
grace
or
fauour
,
that
is
to
saye
tokens
of
the
wyll
of
God
towarde
vs
.
For
when
we
be
baptised
,
the
promise
of
God
is
written
in
our
bodyes
.
¶
What
doeth
baptisme
signifie
?
¶
Repentaunce
and
remission
of
synnes
,
or
as
sainct
Paule
sayeth
a
regeneration
or
newe
byrth
,
for
the
dippyng
into
the
water
,
signieth
the
olde
man
to
be
mortified
wyth
synne
,
the
commynge
vp
agayne
or
deliueraunce
out
of
the
water
,
signifieth
the
newe
man
to
be
washed
and
clensed
and
reconciled
vnto
God
the
father
,
the
sonne
and
the
holy
goste
.
For
the
father
receyueth
the
for
his
sonnes
sake
and
doth
promise
vnto
the
,
the
holy
goste
,
wherewyth
he
wyll
geue
the
lyfe
and
sanctifie
the.
☞
What
is
the
vse
of
Baptisme
?
❧
That
we
may
iudge
thorowout
aloure
lyfe
,
that
remission
of
synnes
and
reconcilynge
is
sette
furth
and
geuen
vnto
vs
.
For
although
we
do
fall
,
yet
vnto
them
whiche
do
amende
their
lyuyng
,
the
couenaunt
whiche
we
promised
vnto
God
in
tyme
paste
auayleth
and
lowseth
not
the
vertue
,
because
the
Gospel
testifieth
that
they
whiche
do
amende
be
forgeuen
.
☞
May
baptisme
be
receiued
agayne
or
no
?
❧
The
token
oughte
not
to
be
receyued
or
taken
agayne
for
the
receyuynge
of
the
ceremonie
agayne
auayleth
nothynge
.
And
the
token
once
receyued
is
a
perpetuall
note
,
and
a
perpetual
testimonie
.
Lyke
as
circumcision
once
done
,
was
a
perpetual
witnesse
of
the
bonde
of
God
,
wrytten
in
the
bodies
of
them
whiche
were
circumcised
.
Moreouer
we
ought
to
exercise
the
fayth
of
this
couenaunte
wyth
ofte
callynge
it
to
remembraunce
and
keepe
it
so
longe
as
we
lyue
.
Therefore
it
is
sayed
,
that
repentaunce
is
nothynge
elles
,
but
remembraunce
of
our
Baptisme
.
☞
What
difference
is
betwene
the
baptisme
of
Iohn
and
of
the
Apostles
?
¶
Goeth
the
Baptisms
be
the
office
and
ministerie
of
the
newe
testamente
,
and
require
fayth
in
Christ
.
The
baptisme
of
Iohn
did
testifie
that
Christ
shoulde
come
.
The
Baptisme
of
the
Apostles
testified
that
he
was
come
,
and
by
that
fayeth
were
as
well
they
whiche
Iohn
Baptised
,
as
they
whiche
were
baptised
of
the
Apostles
,
sanctified
and
saued
.
But
that
Iohn
sayeth
I
baptise
in
water
vnto
repentaunce
,
but
he
whiche
shall
come
after
me
wyll
baptise
wyth
the
holie
goste
.
&c.
He
maketh
no
difference
betwene
the
offices
or
ceremonies
but
betwene
the
personnes
of
the
ministers
&
the
person
of
Christe
.
For
he
testifieth
that
Christe
is
the
Lorde
,
wherby
that
baptisme
is
vertuouse
,
which
woulde
geue
the
holie
goste
and
euerlastynge
lyfe
,
and
he
professeth
hym selfe
to
be
a
ministre
which
geueth
only
the
outwarde
signe
,
and
preacheth
the
worde
.
¶
Of
the
baptisme
of
Infantes
prouynge
that
chyldren
oughte
to
be
baptised
.
FYrste
Christ
sayth
Iohn
.iii.
Vnles
a
man
be
renewed
by
water
&
the
holy
goste
he
can
not
enter
into
the
kyngdome
of
God
.
This
sentence
is
vniuersal
,
and
it
testifieth
that
al
which
shal
be
saued
ought
to
be
renewed
wyth
water
,
that
is
to
say
,
to
be
baptised
therfore
chylder
must
be
baptised
also
,
that
thei
may
be
saued
.
❧
Seconde
,
of
the
tradicion
of
the
Apostles
.
For
so
writeth
Origen
vpon
the
sixte
Chapter
vnto
the
Rom.
The
churche
receyued
a
tradition
of
the
apostles
,
to
ministre
baptisme
also
vnto
chylder
.
For
they
,
vnto
whom
the
secretes
of
the
misteries
of
God
was
committed
,
dyd
know
,
that
there
was
natural
filthinesse
of
synne
in
all
men
which
ought
to
be
abolished
by
water
&
the
spirite
.
So
doeth
Ciprian
&
Austen
proue
the
baptisynge
of
chylder
.
¶
Thyrde
by
the
reason
whiche
is
broughte
out
of
the
scripture
.
It
is
certeyne
the
kyngdome
of
God
and
promise
of
the
Gospell
to
perteyne
vnto
chylder
.
But
wythout
the
churche
is
no
saluation
.
Therefore
chylder
muste
be
grafted
and
planted
into
the
churche
,
and
the
token
muste
be
ministered
vnto
them
which
maye
testifie
that
the
promise
belongeth
vnto
them
.
The
maior
is
certeyne
for
Christe
saith
:
lette
the
childer
come
vnto
me
for
vnto
suche
belongethe
the
kyngedome
of
heauen
.
Also
it
is
not
my
fathers
wil
whiche
is
in
heauen
that
one
of
these
litel
on
s
shall
perysh
Also
,
the
angels
of
them
dooe
euer
see
the
face
of
the
father
The
minor
is
manyfeste
.
For
there
is
no
saluation
wythout
the
churche
,
where
neyther
the
worde
nor
yet
the
sacramentes
be
ministred
.
For
the
churche
is
the
kyngedome
of
Christ
,
in
the
which
christ
is
effectually
by
his
word
and
sacramentes
.
Therefore
the
conclusion
foloweth
,
that
chylder
oughte
to
be
baptysed
,
that
they
receyuynge
the
signe
,
may
be
made
membres
of
the
churche
,
and
that
God
may
giue
vnto
them
hys
promesse
.
☞
But
the
Anabaptistes
obiect
,
saiyng
.
Seing
childer
do
not
vnderstande
the
worde
they
can
not
beleue
,
wherfore
the
Sacramentes
do
not
profects
them
.
☞
Agaynst
this
argument
fyrst
of
all
muste
we
sette
the
example
of
the
Infantes
which
were
circumcised
,
whiche
also
dyd
not
vnderstand
the
word
and
yet
auayled
the
couenaunte
,
or
bonde
,
and
God
did
receiue
them
for
his
promise
sake
.
¶
Secondarilye
,
we
muste
answere
,
althoughe
they
do
not
vnderstande
the
worde
,
yet
is
it
certayne
that
God
taketh
effecte
in
them
,
accordynge
vnto
thys
:
vnlesse
a
man
be
renewed
by
water
&c.
Nor
it
belongeth
not
to
vs
,
to
searche
howe
God
doth
worke
in
them
.
It
is
inough
to
knowe
,
that
the
kyngdome
of
God
doeth
certaynely
perteyne
vnto
chylder
.
Wherupon
it
foloweth
,
that
God
taketh
effecte
in
them
.
¶
Of
the
Supper
of
the
Lorde
.
☞
What
is
the
Lordes
supper
?
THe
supper
of
the
Lorde
is
a
sacramente
of
Christes
bodye
and
bloude
,
wherein
is
called
into
remembraunce
,
the
offering
vp
of
Christes
bodye
,
and
the
shedynge
of
hys
bloude
for
vs
,
wherein
also
Christen
men
gyue
thankes
to
all
myghtye
God
for
their
redemption
.
☞
By
how
many
names
is
thys
sacrament
named
?
❧
The
scripture
calleth
it
the
supper
of
the
Lorde
,
the
communion
,
a
Testamente
and
it
is
called
of
the
doctours
Eucharistia
&
Sinaris
.
¶
Wherfore
is
it
called
the
supper
of
the
lord
?
❧
Because
lyke
as
in
an
other
common
suppers
,
breade
and
wyne
do
norishe
&
strenghten
mens
bodies
:
so
Christe
whiche
is
the
heauenlye
breade
in
thys
hys
supper
norisheth
,
comforteth
,
strenghtheneth
and
cherisheth
oure
soules
.
☞
Why
is
it
called
a
Testamente
?
¶
Because
remission
of
all
oure
synnes
is
promised
vnto
vs
in
it
thorowe
the
bloude
of
Christe
.
☞
Why
is
it
called
communion
?
Because
it
teacheth
vs
that
we
ought
al
to
be
in
loue
and
charitie
,
and
members
of
one
body
wherof
Christe
is
the
heade
.
☞
Why
is
it
called
Eucharistia
?
Because
we
oughte
to
magnifye
hys
death
,
and
giue
thankes
al
togither
for
oure
redemption
.
☞
Saye
the
wordes
of
the
Lordes
supper
.
¶
Oure
Lorde
Iesus
Christe
in
that
same
nyght
wherein
he
was
betrayed
,
dyd
take
breade
,
and
when
he
had
gyuen
thankes
,
he
brake
it
and
gaue
it
vnto
hys
disciples
,
sayeinge
.
Take
and
eate
.
thys
is
my
bodye
,
whyche
is
gyuen
for
you
.
Thys
doe
in
my
remembraunce
,
In
lyke
maner
the
cuppe
also
after
he
had
supped
,
and
when
he
had
gyuen
thankes
,
he
dyd
gyue
it
vnto
them
,
sayeing
,
drynke
all
of
thys
.
Thys
cuppe
is
the
newe
testamente
in
my
bloude
,
whiche
is
shed
for
you
,
and
for
many
in
remission
of
synnes
,
do
this
,
howe
ofte
so
euer
ye
shall
dryncke
it
in
the
remembraunce
of
me
.
What
is
the
principal
ende
of
this
supper
?
¶
The
principal
ende
of
this
supper
is
,
that
it
maye
be
a
token
of
the
promise
of
Christe
towarde
vs
,
monishyng
vs
and
testifying
that
the
benefites
of
Christe
be
gyuen
vnto
vs
,
and
therfore
it
auayleth
to
stirre
vp
and
confirme
our
fayeth
.
There
be
also
other
endes
that
is
to
saye
,
thankesgyuynge
,
for
so
greate
a
benifite
.
Also
that
wee
maye
be
prouoked
vnto
good
workes
and
to
eschewe
sinne
,
because
we
heare
nowe
that
we
be
made
membres
of
Christes
bodye
,
and
that
Christ
wyl
take
effect
in
vs
.
Also
the
fruite
of
loue
&
charitie
must
folowe
that
we
one
toward
an
other
do
the
offices
of
loue
as
commune
membres
of
Christes
body
.
☞
What
is
the
holsome
vse
of
this
supper
?
¶
When
we
hauynge
fayeth
do
vse
it
,
wherby
we
beleue
that
the
benifites
of
Christ
do
truly
come
vnto
vs
that
is
to
saye
,
remission
of
synnes
and
that
we
be
truly
grafted
in
Christe
,
and
that
he
wyll
take
effecte
in
vs
,
as
in
his
owne
membres
.
Thys
beleue
causeth
the
vse
of
thys
Sacramente
to
be
holsome
vnto
vs
,
and
it
conforteth
our
consciences
.
And
the
vse
of
thys
Ceremonie
doeth
not
auayle
wythout
thys
fayeth
,
lyke
as
the
vnlearned
do
sometyme
Imagine
,
them selfe
to
purchase
remission
of
synnes
,
by
the
selfe
worcke
of
receyuynge
,
that
is
to
saye
,
because
they
come
and
do
vse
the
Sacramente
with
other
.
Lyke
as
the
Papistes
taughte
the
Messe
to
auayle
by
the
worcke
whiche
is
wroughte
.
☞
I
reason
agaynste
the
where
thou
sayests
the
vse
of
the
Lordes
supper
to
be
,
to
confirme
and
establishe
our
fayeth
.
¶
No
outwarde
thyng
but
onely
the
holye
goost
doeth
confirme
oure
fayth
.
The
vse
of
the
supper
is
an
outwarde
thynge
.
Therefore
by
thys
worcke
oure
fayeth
is
not
confirmed
.
I
answer
vnto
the
maior
:
It
is
true
that
the
holye
goste
doeth
onely
confirme
oure
fayeth
,
but
he
doeth
vse
outwarde
tokens
,
as
it
were
instrumentes
wherewith
he
doeth
admonyshe
vs
,
and
by
them
as
certayne
testymonyes
and
seales
doeth
stirre
vp
and
confirme
our
fayeth
,
none
otherwyse
then
by
the
word
he
admonisheth
moueth
and
stirreth
vp
our
herts
to
beleue
.
&c.
What
is
the
worthy
preperation
,
and
to
whom
ought
thys
sacrament
to
be
ministred
?
¶
They
come
and
receiue
it
worthyly
,
which
doing
repentaunce
and
beinge
afrayed
for
their
synnes
,
do
seeke
conforte
beleuynge
that
their
sinnes
be
forgeuen
accordyng
vnto
the
promise
of
Christ
,
and
for
the
confirmation
and
establishynge
of
thys
fayeth
,
doe
vse
thys
sacrament
,
as
a
witneshing
or
testimonie
of
remission
of
synnes
.
And
because
they
muste
vse
this
sacrament
which
do
repente
,
therfore
the
churche
in
tyme
past
dyd
dryue
them
frome
the
communion
whiche
were
open
synners
.
Nor
they
oughte
not
to
be
admitted
vnto
the
supper
of
the
Lorde
,
whiche
be
manifest
and
open
euyl
doars
,
and
wyl
do
no
repentaunce
.
☞
What
difference
is
betwene
a
sacrament
and
a
sacrifice
?
¶
Sacramentum
,
is
a
cerimonie
or
token
of
promission
whereby
God
promiseth
or
giueth
vnto
vs
a
certeyne
thyng
.
So
was
circumsicion
a
certeyne
token
,
whereby
God
promised
that
he
woulde
receyue
the
circumcised
.
Baptisme
is
a
token
,
whereby
God
worketh
wyth
vs
,
and
receiueth
vs
into
grace
,
and
he
hym selfe
doeth
in
a
maner
baptise
vs
,
for
the
minister
doeth
baptise
in
the
steede
of
Christe
.
☞
Sacrificium
,
is
a
ceremonie
,
or
a
worcke
of
oures
,
whiche
we
gyue
vnto
God
,
wherby
we
may
honour
him
,
that
is
,
that
we
may
testifie
vs
to
acknowledge
hym
,
vnto
whome
we
make
suche
obedience
,
to
be
true
God
,
and
that
for
that
cause
we
geue
hym
suche
obedience
.
¶
Of
the
crosse
and
aduersities
.
☞
What
is
the
crosses
IT
is
anye
aduersitye
gyuen
or
layed
vpon
vs
by
God
,
not
to
the
entente
he
woulde
that
we
should
perishe
,
but
that
he
maye
cal
vs
to
repentaunce
,
and
exercise
our
fayth
,
or
it
is
anye
aduersitye
or
trouble
which
chaunseth
vnto
vs
,
by
the
certaine
counsel
&
good
wyll
of
God
that
therby
the
faith
of
holye
men
maye
be
proued
,
the
loue
that
they
haue
toward
god
maye
be
knowen
,
and
that
the
godly
maye
be
adorned
wyth
an
excellent
and
notable
deliuerance
before
them
whiche
do
persecute
them
.
The
crosse
is
the
felowe
or
companion
of
the
moste
fayethful
worde
.
But
aduersities
as
it
is
sayed
,
be
sacrifices
of
prayse
,
yet
to
be
applied
for
other
accordyng
vnto
thys
of
Paule
:
Euerie
one
shall
take
reward
according
vnto
his
laboure
.
Also
Abacuc
.ii.
The
rightuous
shal
liue
by
his
fayth
.
☞
Howe
shall
we
conforte
oure selues
in
the
crosse
and
aduersitie
?
☞
In
al
kyndes
of
tribulations
must
we
haue
in
a
redynes
,
foure
speciall
comfortes
.
❧
The
fyrst
,
that
we
be
not
punyshed
by
chaunce
but
by
the
counsel
&
sufferance
of
God
.
Hereunto
belongeth
the
knowledge
of
the
prouision
of
god
.
Math.
x.
One
of
these
littel
sparowes
shal
not
fall
vpon
the
earth
without
the
wil
of
mi
father
but
euen
al
the
heares
of
your
head
be
numbred
.
And
the
.i.
of
the
kinges
ii
.
the
lord
doth
mortifie
&
reuiue
¶
Secondarely
,
the
god
suffreth
vs
not
to
be
punished
to
the
intent
we
should
perish
but
that
he
may
cal
vs
to
repentaunce
and
exercyse
out
fayth
So
Paule
.i.
Cor.
xi
.
when
we
be
iudged
of
the
lord
we
be
corrected
lest
we
should
be
condempned
with
thys
world
.
Also
pro.
iii.
The
lord
doth
chastice
him
whom
he
loueth
.
Hebr.
xiii
.
He
doth
scourge
euery
sonne
which
he
receiueth
.
Apo.
iii.
I
chastice
them
whom
I
loue
And
Dauid
:
It
is
good
for
me
the
thou
cast
me
downe
.
And
Christ
.
Blessed
be
thei
which
morne
.
Wo
be
vnto
you
whych
laught
nowe
&c.
Thirdly
,
when
we
se
the
vngodly
liue
in
al
wealth
riches
and
delite
,
we
our selfe
neuer
the
lesse
beinge
caste
awayes
of
all
men
,
oppressed
wyth
great
misery
,
that
therfore
we
be
not
angrye
or
take
indignacion
,
but
that
we
obeye
God
wyth
an
equall
mynde
,
knowynge
that
these
troubles
be
not
tokens
of
wraugth
or
reprouing
but
that
we
maye
be
made
members
like
vnto
the
image
of
christ
.
So
Paule
.
Rom.
viii
.
If
we
suffer
wyth
Christe
,
we
shall
reygne
wyth
hym
,
wee
muste
be
made
lyke
in
forme
vnto
the
Image
of
the
sonne
of
God
.
And
Peter
sayeth
Iudgement
beginneth
at
the
house
of
Dauid
.
And
Christ
sayeth
.
He
whiche
wyl
folowe
me
let
hym
take
hys
crosse
.
And
Paule
.
all
that
wyll
lyue
godly
,
shal
suffre
persecution
.
And
Dauid
.
They
which
do
sowe
in
sorowe
shall
reape
in
ioye
.
&c.
Fourthely
that
in
all
these
we
do
receyue
and
kepe
stedefastelye
fayeth
,
that
is
to
saye
,
that
God
will
be
present
with
vs
,
and
helpe
vs
,
and
for
his
wisdome
and
goodnes
,
wyll
once
deliuer
vs
.
And
in
thys
fayth
is
god
to
be
called
vppon
,
for
wee
be
ofte
punished
of
God
,
that
we
maye
haue
occasion
of
exercisynge
our
fayth
&
inuocation
.
And
by
thys
occasion
the
knowledge
of
God
is
more
excellente
,
and
it
encreasethe
in
vs
,
as
the
example
of
kynge
Manasses
doethe
teache
.
That
the
lorde
is
god
,
Which
knowledge
of
god
in
idlenes
,
and
pleasure
and
prosperitye
is
forgotten
Lyke
as
the
example
of
the
children
of
Israell
doeth
teach
.
The
people
dyd
syte
to
eate
and
to
dryncke
,
and
dyd
ryse
vp
to
playe
.
Wherfore
doth
the
scripture
so
diligently
setfurth
and
intreat
these
confortes
?
☞
That
we
may
accustome
oure
myndes
vnto
true
repentaunce
and
that
we
maye
learne
to
suffer
aduersities
,
and
erercise
our
obedience
and
fayeth
,
&
specially
that
wee
maye
represse
the
affections
of
the
mynde
,
when
we
be
prouoked
with
wronge
,
we
fall
into
desire
of
reuenging
.
So
Esaias
.
In
silence
and
hope
shal
thy
strength
be
.
And
Christ
sayth
.
In
your
pacience
shal
ye
possesse
your
hertes
Luke
.xxi.
¶
What
is
true
patience
☞
Not
onely
to
obeye
God
in
aduersities
,
but
also
to
ouer
come
the
indignation
of
nature
whych
is
feble
,
or
eles
certaynelye
to
resiste
it
.
And
thys
vertue
is
necessary
in
the
churche
and
the
common
wealth
,
that
is
to
saye
,
to
forgyue
priuate
wronges
for
the
tranquility
of
the
common
wealth
,
leste
contencions
bee
stirred
vp
in
the
churche
.
Lette
vs
esteme
rather
that
we
oughte
to
suffer
aduersities
,
then
trouble
the
quietnes
of
the
common
wealth
for
priuat
iniury
done
vnto
vs
.
But
what
euyl
worketh
impatience
?
☞
It
is
angry
wyth
God
,
and
it
doeth
expel
,
firste
obedience
,
and
then
after
fayth
out
of
the
hertes
Therfore
in
great
aduersities
manye
bee
altogether
blasphemers
,
and
they
seke
for
counceles
agaynst
the
commaundement
of
God
,
lyke
as
Saul
did
axe
counsel
of
a
witch
Also
the
sorowe
of
iniurye
ingendereth
hatred
,
and
doeth
prouoke
vnto
reuengynge
.
Of
the
whiche
thynge
ariseth
,
not
onely
priuate
discordes
,
but
also
sedysions
and
stryfe
in
the
common
wealth
.
Also
herysies
,
and
many
other
euyles
.
These
muste
be
farre
from
a
christen
man
.
¶
Of
prayer
☞
What
is
prayer
?
IT
is
a
peticion
of
a
certayne
thinge
of
God
,
with
the
affection
of
the
herte
and
wyth
fayth
and
thankes
gyuinge
vnto
God
for
the
benifites
receyued
.
Therfore
to
praye
is
to
speake
wythe
God
and
to
desire
some
thynge
vpon
hym
.
☞
Howe
manye
kyndes
of
prayer
bee
there
?
☞
Two
.
Inuocation
or
yrayer
,
and
thankes
giuinge
.
❧
What
is
inuocation
?
It
is
whereby
God
is
called
vpon
in
any
thyng
,
or
wherby
a
certayne
thynge
is
axed
of
God
.
Hereunto
belonge
psalmes
which
be
prayers
.
How
many
thinges
be
required
in
inuocation
or
prayer
,
Foure
,
The
commaundemente
of
god
the
promesse
,
fayeth
and
the
thynge
which
is
desired
.
❧
What
is
the
fyrst
?
The
authoritye
of
gods
commaundement
,
whiche
commaundeth
vs
to
praye
and
cal
vpon
god
.
Lete
vs
learne
,
that
to
swere
bye
the
name
of
God
,
to
steall
to
committe
adultery
.
&c.
bee
not
onelye
sinnes
,
but
also
that
it
is
sinne
not
to
praye
,
not
to
require
somethynge
of
god
not
to
loke
for
helpe
in
pereles
,
not
to
gyue
thankes
for
the
benifites
receyued
.
Also
it
is
not
in
oure
choise
to
praye
or
not
to
praye
,
but
it
is
a
necessarye
worcke
commaunded
of
God
.
But
thou
wilte
saye
,
my
misbelue
&
my
vnworthynes
doth
affraye
me
?
When
misbeleue
tempteth
the
resiste
it
wythe
the
worde
of
God
Math.
vii
.
Are
&
it
shal
be
gyuen
you
,
for
euery
on
whiche
axeth
receiueth
.
And
Psalm
xlix
Cal
vpon
me
in
the
daye
of
thy
tribulation
,
and
I
shall
heare
the.
&c.
But
when
thy
vnworthines
accuseth
the
thou
shalt
remember
that
the
authoritie
of
godes
commaundement
ought
not
to
be
denied
for
oure
vnworthynes
.
It
were
surely
a
greate
madnes
,
to
dispute
as
concerninge
the
other
commaundementes
,
that
we
would
not
absteine
from
thefte
,
murder
,
adultrye
.
&c.
because
we
bee
not
worthie
to
obei
god
.
What
housefather
commaundinge
his
seruante
to
do
a
lawful
worke
,
would
receiue
such
an
excuse
,
if
he
shuld
answere
that
he
were
not
worthie
to
obei
him
?
What
is
the
seconde
?
❧
The
promesse
of
God
whiche
testyfyethe
that
oure
prayes
bee
hearde
,
Iohn
.xvi.
I
saye
verilye
vnto
you
,
what
so
euer
ye
shall
axe
my
father
in
my
name
,
he
wyl
gyue
it
you
.
And
Luke
.xi.
Howe
muche
more
wyll
your
father
which
is
in
heauen
,
gyue
the
holy
goste
vnto
them
which
desire
hym
.
Taulerus
sayethe
that
the
herte
of
man
can
neuer
be
so
desirous
to
take
,
but
God
is
muche
more
desirous
to
gyue
.
For
he
is
true
,
and
kepeth
his
promise
.
☞
What
is
the
thirde
?
☞
Fayethe
that
is
to
saye
,
that
we
beleue
oure
synnes
to
bee
forgiuen
vs
,
and
oure
prayers
acceptable
vnto
god
,
and
that
they
bee
heard
for
Christes
sake
,
and
not
to
be
in
vayne
,
but
either
to
purches
deliueraunce
frome
the
presente
perell
or
mytgatynge
,
or
some
oher
good
thynge
.
In
presente
pells
we
must
make
thys
condition
.
If
it
do
not
displease
god
,
if
he
iudge
that
it
be
profitable
for
vs
like
as
Dauid
did
.ii.
of
the
kynges
,
xv
.
If
I
can
fynd
grace
in
the
eyes
of
the
Lorde
,
he
wyll
brynge
me
agayne
,
But
if
he
shall
saye
,
I
am
not
contente
wyth
the
,
I
am
redye
,
let
hym
do
as
he
thynkethe
good
.
So
the
leper
,
Math
viii
.
Lord
if
thou
wylt
thou
cast
make
me
cleane
.
And
Christ
sayeth
.
Father
if
it
be
possible
,
lette
thys
cup
passe
from
me
,
neuer
the
lesse
not
as
I
wyll
.
&c.
Therfore
we
ought
not
to
prescribe
vnto
God
the
maner
,
nor
yet
the
tyme
of
oure
delyuerance
but
lyke
as
Paulle
sayethe
.
That
God
doeth
more
for
,
vs
then
we
either
desire
or
vnderstande
.
More
ouer
oure
fayeth
muste
not
waxe
faynte
,
when
those
thynges
which
we
axe
be
not
by
and
by
graunted
,
as
thoughe
God
woulde
not
heare
oure
prayers
,
but
we
muste
knowe
that
oure
fayethe
is
exercised
wyth
suche
prolongynge
.
Lyke
as
God
dyd
promise
a
sonne
vnto
Abraham
,
yet
he
prouokeinge
Abrahames
fayeth
,
woulde
not
fulfill
hys
promesse
vntill
his
extreme
age
.
☞
What
is
the
fourth
?
☞
The
thynge
whiche
is
axed
.
For
oure
prayer
oughte
not
to
be
a
vayne
blatterynge
.
But
wee
must
either
axe
something
of
god
or
eles
giue
him
thankes
for
some
benifit
receyued
.
☞
What
is
to
be
axed
of
hym
?
☞
The
Scripture
doethe
commaunde
vs
to
axe
spirituall
and
bodily
benefites
priuate
thynges
and
common
thinges
whyche
be
presente
and
those
whyche
bee
to
come
.
Also
we
be
commaunded
to
praye
for
the
church
,
that
it
maye
be
deliuered
frome
errours
&
vngodlynes
,
and
from
euell
examples
,
that
thereby
mo
maye
obeye
the
Gospell
and
so
be
saued
.
Paul
commaundeth
vs
to
praye
for
kynges
and
rulers
,
that
God
maye
graunt
vs
peace
.
Also
we
be
commaunded
to
praye
for
our
liuyng
and
other
bodily
necessaries
.
Like
as
the
prayer
of
the
Lorde
doeth
conteyne
al
these
.
Of
the
lordes
prayer
☞
What
is
the
praier
of
the
Lorde
?
¶
It
is
a
brief
forme
of
praying
whiche
Christe
taught
his
disciples
and
all
fayethfull
men
.
Mathew
.vi.
When
ye
praye
saye
thus
OVre
father
whiche
arte
in
heauen
.
Halowed
be
thy
name
.
Thi
kingdome
come
Thy
wyll
be
done
in
earth
as
it
is
in
heauen
.
Gyue
vs
thys
daye
oure
dayely
breade
.
And
forgyue
vs
oure
trespases
,
as
we
forgiue
them
that
trespasse
agaynste
vs
.
And
leade
vs
not
into
temptacion
.
But
deliuer
vs
from
euel
,
So
be
it
.
The
preface
is
the
title
.
For
we
call
god
oure
father
,
dwellinge
in
heauen
wher
we
loke
for
no
earthly
heritage
,
but
for
heauenvly
Ioyes
and
euerlastynge
lyfe
.
The
firste
peticion
praeth
for
the
glory
of
God
for
the
doctryne
and
goinge
forthe
of
the
gospell
,
that
is
to
saye
,
that
the
name
of
god
maye
be
declared
sete
fourthe
and
praysed
among
al
people
.
For
it
is
greate
vngodlines
,
that
the
name
and
honour
of
oure
workes
and
creatures
shoulde
bee
preferred
before
the
glory
of
god
.
The
second
peticion
prayeth
for
the
vertue
of
the
gospell
and
for
oure
gouernance
,
that
is
to
saye
that
God
woulde
witsaffe
to
begynne
hys
kyngdome
amonge
vs
bye
the
vertue
of
the
holye
gooste
.
And
that
the
kyngdome
of
the
deuel
may
be
confounded
and
broken
.
The
third
peticion
prayeth
that
here
in
erath
al
pastours
,
Rulars
and
subiectes
,
may
do
that
whiche
is
acceptable
vnto
god
.
Lyke
as
the
Angels
in
heauen
do
neuer
resist
hys
wyll
.
These
three
peticions
belonge
vnto
the
glory
of
god
,
these
which
folowe
doe
declare
oure
wrechednes
and
miseries
The
fourth
praieth
for
oure
liuinge
,
peace
,
defendinge
agaynste
oure
aduersaryes
,
good
fortune
in
doinge
oure
busines
,
bringing
vp
of
childer
,
to
be
shorte
all
commodites
belongynge
to
thys
present
lyfe
necessarye
as
wel
for
the
soule
as
the
body
.
The
first
peticion
prayeth
that
oure
synnes
maye
be
forgyuen
vs
,
and
that
to
be
certayne
,
if
we
wyl
forgyue
other
.
For
to
the
intente
we
should
certaynely
knowe
that
God
wyll
forgyue
vs
,
he
settethe
thys
worke
before
vs
,
that
is
to
saye
,
that
we
forgeue
them
whyche
do
faute
vnto
vs
Wherfore
thys
peticion
teacheth
that
in
euerye
prayer
we
oughte
to
haue
fayeth
of
remyssion
of
synnes
,
and
that
wee
muste
take
Christe
for
oure
mediator
.
The
sixte
peticion
prayeth
that
wee
be
not
drawen
bye
the
crafte
and
subtelti
of
the
deuel
vnto
vngodlynes
and
other
mischife
,
leste
at
the
lengthe
wee
,
taken
in
suche
trappes
,
maye
fall
into
desperacion
The
seuenth
peticion
prayeth
,
for
the
deliueraunce
from
synne
and
wretchydnes
,
frome
the
myseryees
of
thys
presente
lyfe
and
that
euerlastynge
lyfe
and
rightuousnes
may
be
giuen
vs
.
The
conclusion
Amen
,
is
a
certificacion
of
the
herte
and
conscience
,
that
we
shoulde
beleue
vs
to
be
heard
of
the
father
.
¶
Of
the
office
of
Rulers
.
☞
What
is
the
office
of
Rulers
?
IT
is
a
godli
ordinance
ordeined
of
god
,
for
kepynge
of
good
order
and
peace
,
to
punishe
euell
doares
,
and
saue
them
which
be
innocentes
,
wher
vnto
obedience
is
dewe
,
not
onely
,
for
the
auoidinge
of
their
oth
but
also
for
conscience
.
Or
more
briefly
so
.
It
is
euerye
lawefull
power
,
ordeined
amonge
men
by
god
,
for
the
mayntenaunce
of
the
good
and
the
punishemente
of
the
euell
,
and
to
iudge
accordyng
vnto
ryght
and
equalnes
.
Rom.
viii
.
❧
What
is
a
tiraunt
?
He
is
an
euell
and
vnequalle
officer
whiche
ruleth
not
accordynge
vnto
the
lawes
,
but
after
hys
owne
vnright
desires
and
malice
☞
Is
the
office
of
rulers
grounded
vpon
holy
scripture
or
no
?
Yes
verely
.
As
wel
in
the
olde
as
newe
testament
.
Gene.
viii
.
Who
so
euer
shall
shede
mans
bloude
his
bloude
shal
be
also
shede
.
And
Exod.
xxi
.
If
anye
man
doe
purposely
kyll
hys
neyghboure
thou
shalt
pull
hym
from
myne
altare
,
that
he
may
dye
.
Rome
.xiii.
Let
euerye
soule
be
obedient
vnto
the
superiour
power
for
there
is
no
power
,
but
it
is
of
God
.
&c.
i.
Peter
.ii.
Be
ye
subiecte
vnto
all
rulars
which
be
created
amonge
men
for
the
loue
of
god
,
either
vnto
the
kynge
,
as
moste
excellente
or
vnto
captaynes
as
they
whych
be
sent
of
hym
.
Math.
xxvi
.
Christe
sayde
vnto
Peter
:
he
whyche
striketh
with
the
swearde
shall
peryshe
wythe
the
swearde
.
And
Luke
.iii.
Iohn
Baptiste
sayeth
vnto
the
souldiars
,
do
no
man
wronge
,
but
be
m
with
your
wages
.
☞
Is
then
the
office
of
Rulers
,
the
ordinaunce
of
God
?
Yes
,
The
good
creature
of
God
.
and
a
thynge
not
only
permitted
of
god
,
as
those
thynges
which
be
euyl
are
sayd
to
be
permytted
.
As
warre
pestilence
.
et
cetera
.
But
a
thing
allowed
by
the
worde
of
God
,
instituted
&
ordeyned
of
god
,
like
as
the
mouyngs
of
the
heauens
&
celestial
bodies
be
ordeined
of
god
,
and
other
creatures
.
☞
Wherfore
then
doe
so
many
vngodly
and
iuell
persons
spoyl
&
hold
offices
&
Empies
?
¶
Ther
must
difference
be
made
betwen
the
persons
and
the
office
The
office
is
the
worke
of
God
&
remayneth
,
although
the
persons
do
abuse
the
ordinaunce
of
God
.
Like
as
Nero
Iulianus
,
&
suche
lyke
.
☞
Vnto
what
thynges
must
the
Rulers
haue
respect
?
¶
Vnto
God
,
vnto
their self
,
and
vnto
their
Subiectes
.
☞
Wherfore
vnto
God
?
¶
That
thei
may
knowe
what
is
their
deuty
,
&
what
God
doth
requiere
of
them
,
For
he
requirethe
four
thinges
of
them
.
Firste
,
the
knowlege
of
God
,
that
is
to
say
,
that
thei
ought
to
know
him
to
be
God
,
in
whose
hand
all
powers
of
the
earth
be
,
which
gyueth
the
kingdoms
from
one
vnto
an
other
,
and
doth
constitute
Empires
,
like
as
Moises
saith
,
Deut
x.
Dauid
.i.
Paralip
xxx
.
Daniel
.
.iiii.
The
king
of
Babilon
did
not
acknowledge
the
Lord
to
be
God
,
therfore
was
he
driuen
out
of
his
kyngdome
.
Secondarily
the
feare
of
God
,
that
thei
may
fear
God
in
al
things
,
and
walke
diligentli
in
his
ways
.
So
doth
Moyses
exhort
.
Deut.
xvii
.
And
Psalm.
.ii.
And
Psa.
lxxxii
.
Pharao
the
king
of
Egipt
,
bycause
he
would
not
feare
the
lorde
God
,
was
striken
with
ten
plages
,
&
at
the
lengthe
drouned
in
the
sea
Saul
despising
the
commaundement
of
God
,
was
casten
out
of
the
kyngdome
.
Thirdly
,
wysdome
which
they
maye
obteine
of
God
,
like
as
Solomon
.iii.
Reg
iii.
Psal.
ii
.
Be
ye
learned
which
iudge
the
earth
.
Fourthly
,
iudgement
&
iustice
that
thei
may
iudge
that
whiche
is
right
vpon
the
erth
.
So
Moyses
Exod.
xxiii
.
Hier.
xxii
.
Deut.
xvi
.
Esai
.
x
Sap.
vi
.
Achab
the
kyng
of
Israel
,
bicause
he
exercised
vnrighttuousnes
,
againste
Naboth
,
was
corrected
of
the
lorde
.
iii.
Of
kynges
the
last
chap
Camoises
the
kyng
of
the
Persians
,
Caused
the
false
iudge
to
be
flain
,
in
an
example
of
feare
vnto
al
other
iudges
.
Wherfore
vnto
their selfe
?
¶
That
they
maye
know
where
they
shuld
seke
comfort
in
aduersities
,
and
that
thei
be
not
able
to
rule
al
things
right
in
the
common
wealth
wythout
the
helpe
of
God
,
against
so
great
power
of
the
deuel
which
euer
goeth
about
to
destroy
and
desperse
kingdoms
,
And
this
confort
standeth
in
foure
thinges
,
¶
Firste
,
in
vocacion
,
that
they
may
know
their selfe
to
be
laufullly
called
vnto
the
office
of
a
ruler
For
this
doth
speciallye
comforte
the
conscience
in
aduersities
Absolom
died
an
euyl
death
,
because
he
inuaded
the
kyngdome
of
hys
father
,
and
lykewyse
the
kynge
of
Munster
.
¶
Secondarely
,
that
thei
maye
know
,
god
to
be
the
authour
and
leader
in
this
office
,
and
that
he
vseth
officers
as
instrumentes
,
&
appointeth
angels
for
the
gouernaunce
and
sauegarde
of
them
,
Daniel
.xii.
Iosue
v.
Iudi.
ii
☞
Thirdly
that
thei
maye
know
God
to
take
Ciuile
iustice
for
the
most
precious
treasure
vpon
erth
,
in
somuch
that
he
witsafe
to
call
the
Rulers
by
this
worde
Elohim
,
Psalm.
.lxxxii.
I
haue
sayde
ye
be
gods
,
and
that
he
commaundeth
to
praye
for
kynges
and
Rulers
.
i.
Timoth.
ii
.
¶
Fourthly
,
that
thei
euer
haue
before
their
eyes
,
the
examples
and
historyes
of
the
olde
testamente
,
how
God
hath
wonderfully
delyuered
the
rulars
from
present
euels
.
For
an
example
be
Abraham
,
Ioseph
Gedeon
,
Dauid
,
Esechias
&c.
¶
Contrarye
wyse
howe
he
hath
destroied
those
which
make
insurrection
agaynste
the
rulars
For
an
example
be
Chore
,
Dathan
,
Absolome
,
Iudas
of
Galyle
,
Theudas
&
the
vprore
of
the
husband
men
Wherfore
muste
they
haue
respecte
vnto
their
subiects
?
¶
That
thei
mai
know
,
bi
what
meanes
they
oughte
to
rule
and
gouerne
their
subiects
in
peace
&
tranquillity
.
For
they
must
with
one
eye
haue
a
respecte
vnto
God
,
and
wythe
the
other
vnto
theyr
subiectes
.
¶
Besid
that
,
that
thei
take
not
theyr
subiectes
as
it
were
brute
beastes
but
as
companyons
,
and
felowe
heires
of
euerlastyng
lyfe
.
Then
after
,
that
thei
defend
then
which
be
pore
widowes
,
fatherles
Childer
,
them
which
need
whose
father
and
iudge
God
testifyeth
himselfe
to
be
,
&
that
thei
know
them
felfe
also
to
haue
a
lorde
in
heauen
Colo.
iii.
Thirdly
,
that
they
promote
and
definde
good
men
,
and
correcte
them
whiche
be
euel
,
that
they
whyche
be
good
may
haue
peace
,
them
after
good
brynggyng
vp
of
youthe
in
lernyng
,
and
fynally
Godlynes
.
●
But
they
must
correcte
wyth
reason
,
as
it
is
a
common
saiyng
that
thei
leese
not
the
more
for
the
lesse
that
is
to
saie
,
that
thei
do
not
for
the
cause
of
the
manne
destroye
,
a
whole
city
of
contrey
.
●t
is
a
prouerbe
He
can
not
be
a
rular
,
which
can
not
dessemble
.
For
an
example
is
Dauid
,
which
woulde
not
kyll
Ioab
the
murderer
,
so
long
as
he
lyued
.
And
Augustus
was
wont
to
say
:
To
warre
is
to
catch
fishe
with
a
golden
hoke
.
☞
What
do
the
Rulares
owe
vnto
their
subiects
?
Thre
thinges
Firste
,
That
they
heare
wyth
an
equal
minde
widowes
,
fatherles
chylder
,
poremen
,
and
iudge
and
promote
their
cause
.
¶
Second
,
that
they
defende
their
subiectes
,
and
kepe
them
in
peace
that
thei
promote
good
men
,
and
punishe
the
euyl
doers
&
adourne
the
common
welth
with
good
ordinaunces
and
lawes
.
☞
Thirdly
that
they
institute
&
prouoke
,
vnto
godlynes
,
and
the
knowledge
of
gods
worde
.
These
workes
doe
greately
adourne
rulars
and
be
acceptable
vnto
god
.
☞
What
dooe
the
subiectes
owe
vnto
their
rulers
?
¶
Thre
things
,
tribute
,
fear
,
honour
and
loue
.
Rom.
xiii
.
Gyue
that
is
due
vnto
all
men
,
vnto
whom
tribute
,
tribute
:
vnto
whom
fear
fear
,
vnto
whom
honour
:
honour
Be
in
debt
vnto
no
man
,
but
loue
one
another
.
¶
Of
tribute
sayth
Christ
:
Mat.
xxii
.
Gyue
vnto
the
Emperour
that
is
due
vnto
hym
Of
feare
,
Prou
xxiiii
.
My
sonne
feare
the
Lorde
and
the
king
,
and
haue
nothynge
to
do
with
the
sedicious
.
Of
honour
.i.
Pet.
ii
.
fear
God
and
honour
the
kynge
.
Is
the
power
of
Rulers
infinite
?
No
,
for
they
oughte
to
commaund
or
do
nothynge
agaynst
the
lawe
of
god
,
or
the
law
of
nature
.
Thei
be
to
blame
also
when
they
commaund
anye
thynge
agaynst
the
lawes
of
their
kingdome
,
or
against
the
fourme
of
their
Empire
.
It
was
not
lawfull
for
Achab
to
take
wrongfully
the
vyneyard
of
Naboth
the
citysen
agaynste
hys
wyl
.
So
is
it
not
lawful
for
princes
to
wythdrawe
the
goodes
of
their
Citisens
so
much
as
thei
lust
and
at
their
owne
pleasure
.
For
the
citisens
bee
Masters
of
their
owne
goodes
.
And
Ihon
Baptist
saith
be
content
with
your
wages
.
&c
Wherfore
,
the
place
of
the
kingdomes
right
or
title
in
Samuel
graunteth
not
vnmesurable
licence
vnto
prynces
,
But
it
speaketh
of
their
wages
:
that
is
to
saie
it
grauntethe
them
to
take
wages
of
the
goodes
of
pryuate
men
for
the
necessity
of
the
comon
wealthe
.
☞
But
what
if
they
shal
commaunde
any
thing
agaynst
Godes
lawe
?
☞
Then
muste
we
answer
with
the
apostles
:
God
must
rather
be
obeied
then
men
.
For
an
example
be
Daniel
,
the
thre
Childer
,
also
the
Machabies
,
also
the
apostles
Act
.iiii.
Thei
must
rather
be
monyshed
that
they
oughte
to
kepe
,
not
only
the
second
table
,
but
the
first
also
,
that
is
,
that
it
belongeth
not
only
vnto
rulars
to
take
care
for
defendyng
of
the
tranquillitie
and
peace
of
their
citisens
,
and
to
wythdrawe
and
expell
wronges
from
their
goodes
and
bodies
:
but
also
to
kepe
good
order
concernyng
religion
.
Wherfore
the
rulers
must
forbid
vngodli
seruice
,
vngodli
doctrine
Heresies
forswearynges
,
and
contention
of
religion
.
Like
as
not
only
the
Kynges
of
Israell
did
,
but
also
of
the
Gentiles
,
Nabuchodonosor
and
Darius
,
whiche
made
proclamacions
,
wherein
thei
dyd
forbid
that
ani
blasphemi
should
be
spoken
agaynst
the
God
of
Israel
So
shall
commone
wealthes
be
truely
happy
,
for
God
in
lyke
maner
wil
defend
them
,
and
geue
them
aboundaunce
of
al
goodnes
as
he
hath
sayd
:
I
wyl
glorify
them
which
glorifie
me
.
☞
Be
these
politicke
workes
acceptable
vnto
God
?
¶
Yes
,
Domestical
and
politike
workes
of
thys
life
,
whiche
euery
one
doth
according
to
his
vocation
,
be
good
workes
,
and
in
them
which
be
Godli
,
be
the
true
seruice
of
God
,
for
they
be
workes
comaunded
of
God
,
and
therfore
prophets
doo
ofte
praise
these
politike
workes
wherof
some
be
workes
of
mercy
commended
aboue
facrifices
.
Esa.
i.
yseaketh
of
sacrifices
.
Who
doth
require
these
things
of
your
handes
&c.
But
of
suche
polytike
workes
he
saith
?
Seke
iudgment
,
healpe
them
whiche
be
opressed
,
defende
widowes
&c.
And
he
promysethe
therunto
rewardes
.
If
your
synnes
shall
be
redde
as
scarlet
,
they
shal
be
made
as
white
as
snows
Ose
.
vi
.
I
wyl
mercy
and
no
sacrifice
.
&c.
And
of
domesticall
offices
Paule
saith
.i.
Timo.
ii
.
A
woman
shal
be
saued
by
generacion
of
childer
&c.
Here
doth
he
ioyne
faithe
and
the
workes
of
vocacion
.
☞
Wherfore
dooe
hipocrites
then
so
greatli
prayse
monastical
workes
?
¶
They
do
impudently
and
sore
,
greue
the
consciences
of
many
men
for
the
worke
of
Ciuile
life
ought
to
be
preferred
before
monasticall
workes
for
thre
causes
.
☞
Firste
,
bycause
they
be
commaunded
of
God
and
be
oure
vocation
❧
Seconde
,
They
be
offices
of
Loue
,
ordeined
for
the
comon
profite
of
al
men
.
❧
Third
,
Thei
be
in
ieoperdy
of
the
crosse
and
common
aduersities
,
therfore
they
be
exercisynges
of
faythe
.
Contrariwise
,
monastical
workes
haue
no
commaundement
of
God
or
vocation
,
wherfore
thei
be
vnprofitable
seruice
.
Math.
xv
.
They
worshippe
me
in
vayne
teaching
the
commaundementes
and
doctrynes
of
men
.
Besyde
that
they
whyche
teache
these
workes
dooe
not
helpe
other
,
but
rather
enioye
moste
pleasaunte
idlenes
,
whose
bealy
is
their
God
.
Ron
the
last
chap.
Finalli
,
thei
wil
take
no
payns
in
the
troubles
and
aduersyties
of
the
comon
wealthe
.
&c.
Therfore
Ciuile
life
is
muche
to
bee
preferred
before
monastycall
ceremonyes
and
workes
.
¶
Of
matrymony
☞
What
is
Matrymonye
?
IT
is
lawful
coupellyng
of
man
&
woman
,
instituted
,
vniuersally
,
for
the
brynging
furth
of
children
and
auoyding
fornication
☞
Whose
Ordinaunce
is
it
?
It
is
the
ordinaunce
of
God
,
for
God
is
the
ordeiner
of
Matrimony
Fyrst
by
the
counsell
of
God
man
is
created
.
Gene.
i.
Let
vs
make
a
man
after
the
similitude
of
oure
owne
ymage
.
Secondarelye
,
the
woman
is
also
created
by
the
counsel
of
God
.
In
the
same
place
.
It
is
not
good
that
the
man
shal
be
alone
lette
vs
make
hym
an
helper
.
&c.
And
he
castynge
Adam
in
a
slepe
,
dyd
take
a
rybbe
.
&c.
and
thereof
buylded
a
woman
.
Thirdly
he
dyd
bring
hir
vnto
Adam
,
and
blessed
than
:
Increase
and
multiplye
,
and
fyll
the
earth
.
☞
Betwene
How
many
may
Mariage
be
made
at
one
tyme
?
Betwene
two
alone
❧
For
Matrimony
is
the
laweful
coupling
of
man
and
woman
And
although
the
examples
of
the
olde
testamente
do
wytnes
,
that
Poligamia
,
or
hauyng
of
many
wyues
was
vsed
,
perchaunce
for
the
more
encreasing
of
childer
or●
e●mitted
for
other
causes
:
y●t
the
new
testament
doth
generally
forbide
it
,
Christ
being
the
author
,
which
doth
call
agayne
matrymony
vnto
the
first
institution
.
Math.
xix
He
which
made
man
,
made
theim
man
and
woman
.
Gene.
ii
.
They
shal
be
two
in
one
fleshe
.
☞
Wher
was
it
instituted
?
In
paradise
a
place
most
pleasaunt
☞
When
was
it
instituted
?
In
the
begynnyng
of
the
worlde
,
in
the
tyme
of
innocencye
when
ther
was
as
yet
no
synne
.
¶
Wherfore
was
it
instituted
?
¶
Fyrste
,
for
the
procreation
of
Childer
,
that
mankynd
myght
be
preserued
,
Gen.
iii.
Increase
and
multiplye
&c.
¶
Secondarili
,
for
the
auoiding
of
fornication
.
i.
Corinth
.
vii
.
Let
euery
man
haue
his
wife
,
and.
Euery
woman
hir
husband
¶
Thirdly
,
for
the
eschewing
of
Idlenes
,
that
is
to
say
,
that
they
whyche
be
maryed
shoulde
haue
some
thing
to
do
,
leste
they
should
synne
in
idlenes
.
¶
What
is
to
be
done
in
Matrimonye
¶
Let
them
whyche
be
maryed
put
al
their
trust
in
God
whyche
is
the
author
and
institutor
of
matrymony
,
Let
them
lyue
togither
peaceably
and
wyth
one
hert
let
them
bring
vp
their
Childer
which
GOD
hath
sente
them
,
and
their
houshold
in
the
feare
and
loue
of
God
,
&
let
them
so
vse
their
goodes
that
they
do
not
hurt
other
men
.
☞
What
is
to
be
suffered
?
What
is
the
crosse
of
mariag
?
After
breakyng
of
the
commaundment
God
said
vnto
the
man
.
Thou
shalt
eat
thy
bread
in
the
sweate
of
thy
browes
&c.
He
sayede
vnto
the
woman
thou
shalt
bryng
forthe
thy
childer
in
sorowe
.
&c.
And
yet
dothe
he
comfort
them
in
the
crosse
.
He
saye
the
vnto
the
man
whils
thou
be
retorned
into
erth
whereof
thou
arte
made
.
&c.
He
saith
vnto
the
woman
:
Thou
shalte
brynge
furthe
,
but
in
sorowe
.
And
Paul
.i.
Timoth
ii
.
The
woman
shal
be
saued
bye
generation
of
childer
,
If
she
will
remayne
in
faythe
.
☞
May
matrymony
be
dessolued
or
no
?
¶
No
,
for
Christe
saythe
Math.
xix
.
Let
man
not
separat
that
whiche
God
hathe
coupled
.
Yet
when
adultery
doth
chaunce
,
the
bande
of
maryage
is
broken
,
and
that
faith
which
is
promissed
is
also
broken
,
wherfore
in
such
case
it
is
lawfull
to
separate
,
according
vnto
the
doctryne
of
Christe
.
☞
What
are
to
be
obserued
in
matrymony
?
¶
The
consente
of
fathers
and
mothers
,
or
of
them
whyche
be
in
their
stead
Also
the
consent
of
the
persons
whyche
make
the
contract
,
Also
the
lawes
of
nature
,
Imperial
,
and
the
customes
of
the
contrey
.
For
matrymony
perteyneth
also
vnto
Ciuile
or
politike
order
.
Also
let
them
whyche
bee
maryed
thynke
,
that
this
kynd
of
lyfe
is
acceptable
vnto
God
,
&
therfore
is
it
anorned
with
promisses
and
the
worde
of
God
.
Also
wyth
blessynges
as
well
bodyly
as
gostly
.
Psalm
Cxxviii
.
Thou
shalt
eate
the
laboures
of
thy
handes
,
thou
shalt
be
blessed
and
it
shal
be
well
wythe
the.
Thy
wyfe
lyke
as
a
byne
tre
.
&c.
Also
Matrimony
is
a
token
of
the
spirituall
Mariage
&
felowship
which
is
the
churche
of
Christ
Ephe.
v.
☞
Is
mariage
fre
for
al
men
?
Yes
,
before
Christes
tyme
,
virginitie
was
condemned
,
nor
it
was
not
admitted
that
any
should
remayn
virgyns
,
for
the
sede
which
was
to
come
.
Because
it
was
vncertayn
of
what
woman
Chryste
shoulde
be
borne
.
And
it
was
the
cursse
of
the
lawe
,
not
to
brynge
furth
seed
in
Israel
.
But
nowe
is
Matrimony
free
.i.
Cor.
vii
.
concernyng
virgins
I
haue
no
commaundement
.
&c.
But
Christ
doth
accept
three
kyndes
of
gelded
men
.
Math.
xix
.
These
except
,
noman
ought
to
be
without
Mariage
.
¶
Of
inuocation
of
Sayntes
.
☞
Are
saints
to
be
called
vpon
for
mediators
?
NO
,
for
Paul
saythe
:
there
is
one
mediatour
of
God
and
man
,
a
man
Iesus
Christ
.i.
Tim.
ii
.
And
Roman
.
viii
.
Iesus
Christ
which
was
dead
,
which
also
hath
rysen
agayne
,
whiche
sitteth
at
the
ryght
hand
of
hys
father
,
which
also
doth
pray
for
vs
&c.
And
.i.
Ihon
.ii.
If
any
manne
shall
synne
,
we
haue
an
aduocate
with
the
father
Iesus
Christ
,
iust
.
By
these
sentences
is
the
moost
vaine
distinction
confuted
,
wherbi
the
papistes
teache
that
there
be
two
mediatours
,
that
is
to
saye
,
one
of
Redemption
,
as
Christe
:
And
the
other
of
intercession
,
as
sayntes
.
☞
Ought
the
sayntes
to
be
worsheped
?
¶
No.
For
Christe
saithe
.
Math
.iiii.
Thou
shalt
worship
thy
lord
God
,
and
hym
alone
,
shalt
thou
serue
.
And.
S.
Austen
in
the
boke
of
treue
religion
.
Sayntes
are
to
be
honoured
for
Imitation
,
not
for
religion
.
And
we
honor
Angels
with
loue
not
with
bondage
,
nor
we
buylde
not
temples
for
them
.
For
sayntes
wyl
not
that
we
shal
worship
them
so
.
For
they
knowe
vs
,
when
we
be
good
to
be
the
temples
of
God
.
Therfore
it
is
wel
wrytten
,
that
the
Angell
dyd
forbyde
the
man
to
worship
hym
,
&
tolde
hym
he
should
worshyp
God
Apoc
xix
.
And
xxii
.
¶
Chrisostomus
.vi.
Homili
.
De
profectu
Euangel●…
sayth
:
with
god
we
nede
no
patrons
,
nor
much
runnyng
vp
and
downe
,
to
flatter
other
men
But
althoughe
thou
be
alone
,
and
haue
no
patrone
,
and
if
thou
wilt
thy selfe
pray
vnto
god
thou
shalt
haue
thy
purpose
.
For
god
doth
not
so
expressly
graunte
when
other
do
praye
for
vs
,
as
if
we
should
pray
our self
,
although
we
abounde
wythe
much
synne
.
For
an
example
is
the
woman
of
Cananye
,
Math
xv
.
☞
Yet
by
lordes
and
Earles
must
we
goes
vnto
the
kynges
or
Princes
.
☞
Ambrose
.
Rom.
i.
Dothe
manyfestly
confute
thys
similitude
sayinge
:
lyke
as
he
is
ryghtly
condempned
for
a
trayter
,
whyche
gyueth
the
honour
of
a
king
to
an
Earle
or
lorde
:
So
be
they
also
worthy
to
be
accused
whych
gyue
the
honour
deue
vnto
the
name
of
God
vnto
anye
creature
,
and
forsaking
the
Lorde
,
worshippe
their
felow
seruantes
.
Nowe
then
we
make
suyt
vnto
the
kyng
by
hys
rulars
and
officers
because
he
is
a
man
,
&
knoweth
not
vnto
whom
he
hathe
committed
the
common
wealth
.
But
to
obteyne
the
fauore
of
god
whych
knoweth
al
things
we
nede
no
forspeaker
,
but
a
deuout
mynde
.
☞
How
must
we
then
worship
saintes
?
We
must
thinke
and
speake
also
,
most
honorably
of
sayntes
.
For
god
wyll
wythout
doubt
that
we
shall
honour
them
,
whom
he
hys
selfe
doth
honour
.
The
father
doth
acknowlege
them
for
hys
Chylder
.
The
son
calleth
them
brethren
&
felowe
heyres
.
The
holy
goste
calleth
them
hys
temple
.
Therfore
he
whych
dothe
not
honour
them
doth
despyse
Christ
in
them
,
and
the
grace
of
God
,
whereby
they
haue
atteined
vnto
so
great
holynes
and
vertue
.
For
what
dothe
he
iudge
of
the
holy
Church
,
whiche
wil
not
honour
,
our
like
members
in
Christe
,
whych
be
now
set
at
rest
&
certifyed
of
euerlasting
helth
?
The
old
churche
did
celebrate
the
memoryales
of
sayntes
,
it
did
thanke
god
for
their
deliueraunce
,
for
the
grace
of
god
gyuen
vnto
them
,
and
for
their
blessednes
,
&
for
the
godly
gyftes
whych
god
dyd
poure
into
hys
churche
by
hys
sayntes
.
Wee
see
also
in
sayntes
,
what
the
grace
of
god
can
do
For
when
we
heare
them
,
which
were
lyke
vnto
vs
,
so
myghtely
to
haue
ouercome
the
world
&
death
we
should
by
&
by
be
prouoked
to
conceiue
the
trust
of
the
mercy
of
god
promised
in
Christ
.
Then
their
Examples
dooe
inflame
vs
vnto
emitation
,
that
we
praye
vnto
god
for
such
lyke
faythe
,
and
folowe
the
vertues
of
the
sayntes
as
our
vocation
and
profession
is
So
is
oure
fayth
in
Christe
confirmed
charity
is
kyndled
,
Hope
of
euerlastyng
lyfe
is
made
stronge
,
we
remember
that
they
be
not
loste
,
but
sent
before
vs
vnto
the
life
of
the
worlde
to
come
.
Therfore
we
worshipe
them
wyth
suche
kynd
of
worship
and
loue
,
as
we
gyue
vnto
holy
men
in
this
lyfe
.
But
with
godli
honor
we
nether
worshipe
,
nor
yet
do
teache
that
any
other
ought
to
be
worshipped
but
god
alone
.
For
the
sayntes
their selues
,
or
men
,
or
yet
Angels
will
not
suffere
that
to
be
gyuen
vnto
them
,
whyche
they
knowe
is
due
vnto
god
only
.
¶
Of
the
rysyng
again
of
the
dead
.
☞
What
is
the
resurrection
of
the
dead
?
IT
is
wherin
at
the
laste
day
al
men
shal
ryse
from
death
,
they
which
be
godly
vnto
euerlasting
lyfe
,
and
they
whych
be
vngodly
vnto
euerlastyng
punishement
.
❧
How
canst
thou
proue
the
resurrection
of
the
dead
?
☞
This
article
of
our
fayth
is
counted
the
best
,
for
whose
cause
we
professe
al
the
other
.
Therfore
the
scripture
,
&
specyally
the
newe
Testament
is
ful
of
testimonies
.
And
to
confyrme
oure
myndes
agaynst
.
Epicures
opinions
,
and
to
noryshe
fear
and
our
fayth
,
it
is
good
to
haue
in
a
redynes
,
many
testymonies
,
which
may
testyfye
,
that
we
shal
rise
wyth
these
same
bodies
.
Math
,
xxiii
.
Christe
proueth
the
resurrection
of
the
dead
because
God
hath
sayed
,
I
am
the
god
of
Abraham
,
and
the
god
of
Isaac
,
and
the
god
of
Iacob
.
etc.
God
sayth
he
,
is
not
the
god
of
the
dead
,
but
of
the
liuyng
.
Therfore
it
is
necessari
that
holy
men
which
be
dead
shall
ryse
agayne
wythe
their
bodyes
.
Also
cap.
xix
.
He
calleth
resurrection
a
regeneration
,
when
these
bod●es
raised
from
their
graues
or
sepulchres
shal
be
renewed
.
Luke
.xiiii.
It
shal
be
restored
to
the
resurrection
of
the
iuste
:
Iohan
.vi.
This
is
the
will
of
my
father
that
euery
one
which
seth
the
sone
&
beleueth
in
him
,
shall
haue
euerlasting
lyfe
,
and
I
will
rayse
hym
vp
agayne
in
the
laste
daye
.
Rom.
viii
.
If
the
spirite
of
hym
whiche
raised
Iesus
from
death
,
do
dwell
in
you
,
he
wyll
reuyne
your
mortal
bodies
,
for
the
spirite
of
him
which
dwelleth
in
you
.
In
the
same
place
.
But
we
also
hauing
the
first
fruits
of
the
spirite
do
longe
after
the
election
of
the
childer
of
god
amonge
our selues
,
lokynge
for
the
redemption
of
our
bodies
.
i.
Corinth
.
xv
.
He
dothe
purposly
defend
this
article
thorow
out
the
hole
Chap.
For
he
proueth
by
the
resurrection
of
Christe
,
that
we
shal
also
of
necessity
ryse
agayne
.
For
therfore
hath
Christe
rysen
that
he
myght
ouercome
and
abolyshe
death
,
and
that
he
myght
restore
anewe
an
euerlastynge
lyfe
vnto
them
whych
beleue
.
Lyke
as
death
,
sayth
he
,
entered
in
by
man
,
euen
so
by
man
is
the
resurrection
of
the
dead
.
And
like
as
al
be
dead
in
Adam
,
euen
so
shal
al
be
reuiued
in
Christ
.
ii
.
Cor.
iiii
Euer
cariing
about
,
the
diyng
of
Iesu
christ
in
our
bodies
,
that
the
life
of
Iesu
might
also
appere
in
our
bodies
If
the
lyfe
of
Christ
ought
to
be
declared
in
our
bodies
,
it
is
necessary
that
our
bodies
deliuered
from
death
and
raised
vp
againe
,
shall
liue
an
euerlastynge
life
.
If
we
beleue
the
Christ
is
dead
&
hath
risen
againe
:
☞
Brynge
forth
wytnesse
out
of
the
olde
Testament
.
Esa.
xxv
.
The
face
of
them
which
be
wrapped
in
,
shal
be
deuoured
in
this
hill
wherwythe
all
people
be
wrapped
,
and
the
couering
wherwyth
all
people
be
couerede
,
and
death
shal
be
deuoured
for
euermore
.
The
prophet
calleth
the
face
of
them
whych
be
wrapped
,
death
&
synne
wherin
al
people
be
wrapped
,
for
deathe
before
God
is
as
it
were
a
wrappyng
in
,
wherin
al
the
world
is
inuolued
,
but
this
wrappyng
in
,
in
the
hil
Syon
,
that
is
in
the
church
shal
be
abolished
from
the
godly
,
for
that
is
the
fruit
of
the
Gospel
,
that
it
reuiue
them
which
be
dead
.
¶
Esaie
.
xxvi
.
The
deade
shall
lyue
,
My
kylled
menne
shal
ryse
.
Awake
and
be
mery
ye
whyche
dwel
in
duste
.
etc.
Go
my
people
,
entre
into
thy
chambre
and
shite
thy
dores
&c.
Esech
.
xxxvii
.
Loe
,
I
will
open
your
graues
,
&
bring
you
out
of
your
sepulchres
,
mi
people
etc.
Iob
xix
.
I
know
that
my
redemere
lyueth
,
and
in
the
laste
day
shall
I
be
raysed
from
the
erth
and
I
shal
be
couered
agayne
in
my
Skyn
,
&
in
my
fleshe
I
shal
fe
god
my
sauiour
.
¶
To
be
shorte
this
artycle
is
conteined
al
ouer
in
the
promisses
&
examples
of
the
fathers
.
For
bicause
delyueraunce
and
gloryfication
is
promised
vnto
holy
men
,
and
yet
they
neuerthelesse
be
in
this
lyfe
punyshed
and
in
the
power
of
deathe
,
therfore
it
is
necessary
an
other
life
to
remayne
,
wherin
they
gloryfied
,
shal
lyue
euerlastingly
.
So
the
epistle
vnto
the
Hebrues
teacheth
,
that
the
fathers
of
the
old
testament
keped
the
faythe
and
beleue
of
resurrection
.
For
in
faith
be
they
al
dead
,
not
receyuyng
the
promysses
etc.
Therfore
Iacob
commaunded
his
childer
to
bury
him
in
the
sepulchre
of
his
fathers
And
Ioseph
commaunded
his
bones
to
be
caried
out
of
Egipt
.
☞
Shal
al
men
ryse
both
good
and
euel
?
The
resurrection
of
al
men
shall
be
one
&
comon
,
as
wel
of
the
godly
as
of
the
vngodly
,
but
in
vnlyke
condition
.
For
the
godly
shal
ryse
into
euerlastyng
lyfe
but
the
vngodlye
into
iudgement
and
euerlastyng
paynes
.
☞
Proue
that
the
vngodly
shal
also
rise
wyth
there
bodies
vnto
punishment
?
☞
Iohn
.v.
Christe
sayth
:
The
hour
shall
come
,
wherin
all
they
whych
be
in
theyr
graues
,
shall
heare
the
voyce
of
the
son
of
man
and
they
whych
haue
done
good
shal
procede
into
resurrection
of
lyfe
,
but
they
whych
haue
done
euel
into
resurrection
of
iudgment
¶
Daniel
.xii.
Manye
of
these
whych
do
slepe
in
the
duste
of
the
earth
,
shall
awake
.
Some
into
euerlastyng
lyfe
,
and
some
into
Euerlastyng
reproffe
that
they
mai
se
euermore
.
ii
Corinth
.
iiii
.
We
must
al
appeare
before
the
iustice
seate
of
Christe
,
that
euery
one
maye
make
account
of
his
owne
deedes
,
like
as
he
hath
done
,
whether
it
be
good
or
euel
.
Math.
x.
Feare
hym
whych
can
,
cast
both
the
body
and
the
soule
into
euerlasting
fire
Esai
.
lxvi
.
They
shal
goe
forth
&
se
the
carcases
(
that
is
to
saye
the
bodies
)
of
men
,
whyche
haue
broken
my
commaundementes
.
The
worme
of
them
shal
not
dye
,
and
the
fire
shal
not
be
quenched
,
and
al
fleshe
shal
be
ful
wyth
syght
of
them
.
☞
How
shal
the
resurrection
be
?
¶
Paule
.i.
Corinth
.
xv
.
In
the
twyncklyng
of
an
eye
,
in
the
last
trumpet
,
for
the
trumpet
shall
blowe
,
and
the
deade
shall
aryse
vncorrupted
,
&
we
shall
be
chaunged
.
☞
How
shall
this
alteration
be
?
¶
That
whyche
is
corruptible
(
saith
he
)
must
be
made
vncorruptible
,
and
that
which
is
mortalle
must
be
chaunged
into
immortalitie
,
but
when
that
whych
is
corruptyble
shal
be
made
incorruptible
,
and
that
whych
is
mortal
shal
be
chaunged
into
immortalitie
.
Then
shal
the
word
be
fulfylled
whych
is
wryten
,
death
is
deuoured
and
swalowed
vp
in
the
victory
.
☞
Howe
shall
they
aryse
?
Gloryously
wyth
all
perfection
gostely
and
bodely
.
Paul
.i.
Corin
xv
.
Dothe
numbre
foure
giftes
of
a
gloryfyed
body
,
clearnes
,
power
or
leithweiknes
&
quicknes
or
redines
.
This
body
sayth
he
,
is
sowne
,
that
is
,
is
buried
in
the
earth
in
corruption
,
infamy
,
infyrmity
,
a
natural
body
.
It
shal
aryse
in
incorruptiblenes
,
glory
,
power
a
spirituall
body
.
☞
Shewe
a
figure
of
the
resurrection
by
the
creatures
?
Behold
a
corne
of
wheat
,
which
is
casten
dry
into
the
earth
,
and
it
is
not
reuyued
so
that
it
can
not
growe
,
vnlesse
it
be
dead
or
roten
before
.
Ioh.
xii
.
Christ
saith
:
vnlesse
the
corne
of
wheat
.
&
ct.
The
corne
is
sowne
into
the
ground
,
litle
,
vile
an
dry
,
whych
putrified
in
the
earth
as
it
were
reuiuing
,
groweth
into
a
tēdregrasse
,
anone
after
cometh
stalkes
and
then
the
eares
.
So
shal
thy
sayde
bodye
,
whyche
is
buryed
,
at
the
length
aryse
,
but
wyth
an
vnspeakable
beuty
.
For
the
ryghteouse
shall
shyne
in
the
kyngdome
of
god
,
as
it
were
the
sunne
.
☞
But
what
shall
come
of
them
whom
the
last
daye
shal
fynde
yet
lyuyng
in
fleshe
?
¶
They
shall
not
fall
in
the
handes
of
them
which
buri
the
dead
.
For
Paule
saythe
.i.
Thessa
.
iiii
.
We
whyche
remayne
as
yet
,
shal
be
also
caryed
vp
wyth
them
whych
be
dead
before
,
into
the
cloudes
for
the
metyng
of
the
lord
,
in
the
ayer
,
and
so
shal
we
euer
be
wyth
the
lorde
.